THE HERALD
of Christ's Kingdom
VOL. III. February 1, 1920 No. 3
Table of Contents
OUTLOOK
FROM THE WALLS OF ZION
THE
REVELATION, OF JESUS CHRIST
ST.
PETER AND CORNELIUS
ST.
PETER DELIVERED PROM PRISON
ST.
PETER WRITES ABOUT CHRISTIAN LIVING
VOL. III. February 15, 1920 No. 4
Table of Contents
SHALL
WE STUDY THE REVELATION
THE
REVELATION OF JESUS CHRIST
ST.
JOHN ON THE ISLE OF PATMOS
THE
APOSTLE JOHN WRITES ABOUT CHRISTIAN LOVE
LETTERS
OF ENCOURAGEMENT
VOL. III. February 1, 1920 No. 3
"The Lord shall save the
tents of Judah first."--Zech., 12:7.
WE doubt not that all the faithful "Watchers" desire to
keep in touch with, and follows closely, the leading developments in the affairs-of men
today, especially those that are related to the fulfillment of the Divine Word of
Prophecy. The faithful Watchers are the "wise virgin" class, who in these days
are awake to a realization of the presence of the Heavenly Bridegroom, and of the
momentous changes and developments that are taking place incident to the new dispensation,
and the ushering in of the long promised reign of Messiah's glorious Kingdom under the
whole heavens.-Dan. 7:27.
Taking heed to the more sure Word of prophecy in accordance with St.
Peter's exhortation (2 Pet. 1:19). the wise virgins have for years past realized that we
are living in the very midst of those significant events long foretold; and as we come
nearer to the climax of this Age, it may be reasonable to expect more rapid developments
looking towards the end of the old order of. things.
Amongst the signs of the approaching end of the Age and the dawning
of the new, none is fraught with greater significance and more thrilling interest than
that of the regathering of the Hebrew nation to the Holy Land,, the home long promised to
the Fathers. The evidence increases that the time is at hand for this movement to
progress, and no more unusual statement has been published in modern times showing the
agitation and, the spirit now at work, than that which has recently appeared in several of
the New York newspapers under the startling caption:
"ZION REBORN"
"That Palestine,
revered mother land of three great religions, should at last receive back to her bosom the
wide-scattered people whose zeal inspired them has been the promise of the prophets and
the dream of the ages. Once more among the nations is destined to stand Israel.
"To all of us, the Jewish question is one of the world's great
sociological problems. The summary of the sufferings of the Jews is the outstanding
tragedy of all time.
"Crushed by the successive conquests of five empires, flung in
fragments out over the whole face of the earth, and to suffer persecution in every clime,
their speech broken into a thousand tongues still, for twenty centuries they have held
sacred the ideal of Israel and the passion for the Homeland,
"Israel, two thousand years dormant, is rising.
"Zionism, long a mystic hope, but now a practical movement with
a definite program, is making real its aim to make of Palestine once- more' a Jewish
land--Jewish in the sense that the majority of its people shall be Jews, and in the sense
that the predominant culture shall be Hebrew culture.
"The world war has forced a universal realization of the
inherent right of all peoples to racial self-expression. Out of the travail has sprung
Israel of the world's yesterday, today, and tomorrow, to stand again as -a sign and, a.
symbol.
"Not only has Jewry organized to this end, but also great
democratic governments of the world have definitely given their approval and pledges of
assistance. In the minds of the American people it is an accepted fundamental principle of
right.
"Israel Restored expresses, to Jew and non-Jew alike, the
fulfillment of inspired promise and makes real in our own day a soul dream of the
ages."
This statement further continued stating that there, had been
established what was called the "Palestine Restoration Fund" and that a campaign
is now in progress to raise a fund of Ten Million Dollars, to be devoted to the following
objects:
First-The purchase of land in Palestine.
Second-Preparation of Palestine for Jewish settlement
Third-Maintenance and development of work already in progress in
Palestine and elsewhere.
Additionally, a list of more than thirty names was submitted,. of
-those who compose the National Advisory Committee for the Zionist Organization of
America. On this list are to be seen the names of some of the leading Statesmen, Attorneys
and Clergymen of America.
A further item of acute interest bearing upon this question is noted
in the New, York Evening Sun of January 15th
under the heading:
"JEWS SOON OFF FOR PALESTINE"
VAST MIGRATION STARTS WHEN
BRITISH MANDATE BEGINS. BUREAUS IN ALL LANDS MOVEMENT
TO BE CARRIED OUT ON SCIENTIFIC BASIS.
"London and Copenhagen will be the centers through which the
mass Migration of Jews to Palestine will be directed, according to plans made public
through the Zionist Organization of America.
"The system which has been devised for the scientific regulation
of the vast movement, which Zionist officials emphasize will not begin until Great Britain
has assumed the mandate over Palestine and the country made ready to receive it, covers
every step from the point of departure until arrival at the national homeland.
"Central. emigration bureaus at Copenhagen and London, the
former to register and organize emigration from eastern and central Europe and
Scandinavia, the latter from Great Britain, British colonies, France, Italy, Spain,
Switzerland, Holland, the Balkan Peninsula, North Africa and Asia.
"District: emigration bureaus in every country from which
emigration will take place, local emigration bureaus in all. important Jewish centers and
emigration bureaus in the chief ports of departure, such as Odessa, Trieste, Salonica and
Constantinople.
"A central immigration office will be
established at either Jaffa or Haifa, whichever is made the chief port of arrival with
branches at all other places of entry, to act as a receiving station for all immigrants,
to regulate and assist their-movements to the parts of Palestine where they are to settle
and to keep international headquarters in London informed on the proper movement of
emigration. Hospitals, quarantine stations and buildings to accommodate immi-grants are co
be erected at all ports of entry.
RIGID PHYSICAL TESTS
To insure the highest possible personnel comprising the first
detachments to Palestine, every emigrant is to be subjected to a rigid physical
examination and classified as to occupation and financial means, so that each group of
emigrants will contain the proper proportions of all trades, professions and commercial
interests. Zionist officials point out that the difficulty of restraining whole sale
immigration to Palestine from all parts of the world is becoming an acute problem. This
elaborate system of handling and checking immigration has been devised, it is explained,
to guarantee that only persons perfectly fit, physically and otherwise, to live in
Palestine, will comprise the pioneers whose duty it will be to reclaim the country and
that they will be evenly balanced as to professions and occupations so that there will be
no dearth or overabundance of any kind.
"The situation in Constantinople has become so acute owing to
the large number of refugees from all parts of the world stranded there on their way to
Palestine, the Zionist' headquarters in Constantinople report, that an in formation
bureau has been I established
to inform Zionists all over the world of conditions in Palestine and to serve as a check
on the premature mass migration.
"Orders will be issued from London, much the same as from an
army's general headquarters, authorizing the, movement of groups from certain countries,
fixing the number and 'the classes of persons to leave, and supervising and directing all
negotiations with Governments and transportation companies necessary for all stages of the
journey of the emigrant. In all movements, London head-quarters will keep in close touch
with district bureaus; issuing its orders from information supplied by district
headquarters.
WORKERS IN GROUPS
"To carry out this scientific emigration on as detailed a scale
as possible, it is planned to organize separate groups of agriculturists, laborers and
artisans, each group to receive special training relating to its work as it' will be in
Palestine, and instruction in Hebrew, with a view to its becoming the national language of
Palestine.
"Every prospective emigrant will be required to fill out a
personnel card, giving every bit of information about himself. Through these cards, which
are similar to the army personnel cards, the immigration will be regulated at
headquarters.
"Through the $10,000,000 which the Zionist organization of
America plans raising in this country this year for the Palestine Restoration Fund, the
necessary reconstruction work will be
started in Palestine in preparation for the initial detachment of immigrants.
"An emigration bureau will also be established in New York,
according to the plans proposed, to handle emigrants from North, South and Central
America. There are thousands of Jews in Canada and South America, particularly in
Argentina, it was said, anxious to, start for Palestine at the earliest possible moment.
Five thousand applications from American technicians, engineers, executives, teachers and
other professionals willing to serve for limited periods in the task of building Jewish
Palestine are on file at the New York headquarters of the Zionist organization."
"THE RESTORATION OF PALESTINE
APPEALS TO LIBERAL HUMANITY"
Under the above heading the following clipped from the New York American of January 21st is also to the
point and reminds us of the prophetic statement: "Be_ hold, I will bring them from
the north country and gather them from the coasts of the earth. . . . A great company
shall return thither. They shall come with weeping; and with supplications will I lead
them. . . . Hear the word of the Lord, 0 ye nations, and declare it in the isles afar
off,- and say, He that scattered Israel will gather him and keep him as a shepherd doth
his flock; for the Lord hath redeemed Jacob and ransomed him from the hand of him that was
stronger than he."--Jer. 30:18, 20, 21; 31:8-12.
"Because of intolerable persecutions and privations, both
intensified since the war, one of the greatest migrations in history is now taking place
throughout Central and Eastern Europe.
"It is an unled flight of Jews wandering painfully in search of
the Promised Land.
"Behind them lies slaughter or starvation. They must move on or
perish. And so thousands are going by the only transport available-on foot-hoping somehow
to reach the new Zion in Palestine, the only goal of hope they know.
"The. suffering in this weary march of impoverished pilgrims
through lands inhospitable and bare is unimaginable. Its pathways are literally strewn
with folk stricken with hunger or disease.
"This is only the beginning of the tide. Let some measure of
peace and order come to the present areas of persecution , and hosts of Jews, now unable
to migrate, will join the exodus.
"But the new Zion is unready. Before Palestine can accommodate
hopefully the six million of Jews expected to populate it a great campaign of restoration
and construction must -be financed and achieved."
OUR MOTTO FOR. 1920
THE accompanying illustration will serve to give the friends some
idea of the motto card we have selected for the year 1920. The motto itself: "Be ye
kind, tenderhearted, forgiving others as God forgave you," is one that is suggestive
of the great lesson always important and necessary to be borne in mind by all who would be
copies of God's dear Son that of tender and loving compassion and the exercise of a
forgiving spirit toward all. Thus, the Great Teacher said, "Blessed are the merciful,
for they shall obtain mercy." He also stated that, the terms upon which our Heavenly
Father would forgive us our trespasses were that we must from the heart forgive others
their misdeeds toward us. (Matt. 6:14, 15.) Of so great importance, therefore, is the
attaining of this image of our Master His image of love, that the Apostle assures us that
though one might have ever so much ability, and do many wonderful works, and though he
might make ever so great sacrifice, even to that of life itself, and -yet-if love was not
the mainspring or animating power, all of his deeds and sacrifices would count for
nothing. 1 Cor. 13:1-3.) We trust that our year motto may serve as a constant reminder of
what manner of persons we ought to be in all holy living and godliness.
As noted in the January 15 issue of the HERALD, the size of the motto
is 10 x 13 inches, corded; the style being that of white letters ornamented with pretty
roses, tinted by hand process, on red, green or brown velvet boards. We are very certain
that all will be well pleased with this motto. The price is 25 cents each, postpaid
SERIES XXV
THE VISION OF THE TWO-HORNED BEAST
"And I saw Another Wild
beast ascending from the Earth,- and he had two Horns like a Lamb, and he spoke as a
Dragon. And all the Authority of the First Beast he executes in his Presence, and makes
the Earth and Those who Dwell in it to worship
the First Beast, whose Mortal Wound was healed. And he does great Signs, so that even Fire
he makes to come down from Heaven to the Earth in Presence of Men. And he deceives Those
who Dwell on the
Earth by the Signs which it was given him to do in the presence of the Beast, telling
Those who Dwell on the Earth to make an Image to
the Beast, who has the Wound of the Sword, and lived."--Rev. 13:11-14.
IN considering. this prophetic vision of the two horned beast and the
image, we must bear in mind that the earlier expositors of the Revelation, namely, Sir
Isaac Newton, Thomas Newton, Elliott, D. N. Lord, Barnes and others of note, lived before
Protestantism had so far departed from its original reformation principles, and protesting
attitude towards the Roman Catholic hierarchy, as to become an ism without the protest,
which is so marked a characteristic of it as a whole in our day. All of these expositors
with the exception of Sir Isaac Newton lived during the period, beginning in the opening
years of the nineteenth century, the latest of them about 1850.
That this vision was a specially difficult one for them to
understand, may be seen from the words of one of the most noted of them who wrote about
1850. In this connection we note his statement:
"From the difficulties, and ill success of commentators in the
explanation of the 'image of the beast,' here spoken, of, it has been designated by
Vitringa (and the statement repeated by other expositors) as the 'cross of interpreters.'
And certainly the unsatisfactoriness of all previous solutions that I have seen of the
beast's image, seems to me obvious-"--Elliott.
All of these expositors, including Elliott, apply this vision to
different phases or aspects of the Roman Catholic hierarchy. This is what we would expect
when we view the matter from the standpoint of the progressive interpretation and
application of the Revelation visions. All of these expositors, of course, would fail to
see what has taken place since, namely: the apostasy of Protestantism from its original
holy commission, to that of a worldly institution engaging in. social, political and other
reform movements; and also, that other significant characteristic of decline, if not of
apostasy--its strong tendencies and desires to unite with Rome (the mother), a
characteristic so manifest in our day.
While, as we trust we have come to see, and acknowledge, our
indebtedness, under God's providence, to these earnest students and godly expositors for
very much of the knowledge of the Revelation visions that we possess in our day, we would
hardly expect that their interpretations of the closing visions 'Would be accurate, because the final scenes of Protestantism had not been
enacted sufficiently to unveil the prophetic visions that seem to refer to them, one
of which is the subject of our present consideration. It is also true, that while we are
enabled to see at the present time very much more clearly than they, the fulfillment of
some of the closing visions referring to both Roman Catholicism and Protestantism, yet
there still re main some features to be fulfilled in connection with both, before a full
understanding will be possible, even to the Watchers of today. It was the thought of
Pastor Russell as expressed in his later writings, that this vision of the two-horned
beast and its image had only as yet met a partial fulfillment. As far back as 1882, he
unfolded those parts of the vision which he understood, had at that time met their
fulfillment; and in the same exposition, gave a forecast of wh at
seemed to him at the time, would have to occur in the then. future, to fill up its
remaining features. One important matter to be kept in mind which will assist to a
correct interpretation of the vision, is, that the period in history covered by both the
ten-horned beast, and its Papal "head," and the two-horned beast and its image,
whatever these last may refer to, is that epoch beginning about 539 A. D., and ending, as
the next vision in order describes, with the Lamb standing on Mt. Zion (Rev. 14:1), which evidently refers to the Second
Advent.
Such a complete failure of Protestantism as exists today (and
especially as this failure has such a bearing on the trial and testing of the Lord's
consecrated), would seem to be of as much importance as the visions of Papacy itself, so
as to be portrayed somewhere in the Revelation visions. Indeed, it is to the different
phases or aspects of the fall of Protestantism, that Pastor Russell understood the
principal features of this vision of the two-horned beast and its image to refer.
VIEWS OF EMINENT EXPOSITORS
Mr. Elliott interpreted this, two-horned beast to be "the Papal Clergy, united under the Pope in
his ecclesiastical character of the Western Patriarch; and acting so as to support him in
his usurped and far loftier character of Christ's vicar on earth, or anti-Christ."
Its two horns were interpreted by him to be its, secular and religious powers. This same
expositor understood the image of the beast to represent "the Papal General Councils
of Western Europe."
Mr. Barnes in his Notes and
Comments, interprets the two-horned beast, to represent the Papacy itself in its
exercise of ecclesiastical and civil power. The image of the beast, he interpreted to
represent the Holy Roman Empire established under Charlemagne in 800 A. D. D. N. Lord
says, that "all the characteristics of the two-horned wild beast, are found
conspicuously in the hierarchy of the Italian Catholic church within the Papal
dominions." He interprets its two horns to be spiritual and temporal power, and not
two kingdoms. The image of the beast he understood to have been fulfilled in Papacy's
prompting the Gothic rulers (10 kingdoms) to form a union of their several national
churches into a single hierarchy, and subject it to the Pope as its supreme legislator and
judicial head, after the model of the ancient civil empire under Constantine and his
successors.
Thomas Newton in his ''Dissertations
On the Prophecies," says:
"The beast with two horns like a lamb, is the Roman hierarchy,
or body of the clergy regular and secular." He further says, "This beast is
otherwise called the 'false prophet,' as. we shall see in several instances [Rev. 16:13;
19:20]; than which there cannot be a stronger 'or plainer argument to prove that false
doctors, or teachers, were particularly designed. For the 'false prophet,' no more than
the beast, is a single man, but a body or succession. of -men, propagating false
doctrines, and teaching lies for sacred truths."
The image of the beast is thus commented upon by this writer:
"What appears most probable is, that this 'image' and
representative of the 'beast' is the pope. He is probably the idol of the Church. . . . He
is nothing more than a private person, without power and without authority, till the
two-horned beast or the corrupted clergy, by choosing him pope, gave life unto him and
enabled him to speak and titter his decrees., and to persecute even to death, as many as
refuse to submit to him and to worship him."
We note a seeming defect in all of these interpretations, This defect
is seen, when we note that all these expositors see Papacy described in the previous
vision as an eighth head of the ten-horned beast, while St. John very plainly states that
the two-horned beast is another, -which
certainly implies, that instead of applying to Papacy, it must refer to another power (government), exercising a similar
authority, to that of Papacy.
VIEWS OF EMINENT ADVENTISTS
Stephen N. Haskell, a Seventh Day Adventist, in "The Story of the Seer of Patmos," published
in 1905, thus writes about this matter:
"The beast which came up out of the earth in the sight of the
Prophet [St. John], symbolizes the United States and the two horns represent the two
foundation principle; of the government, Protestantism and republicanism. . . . The life
of Protestantism is gone, 'the life of democracy is lost. The professed Protestant nation
is imitating the Papal power of Rome, thus forming the image of the beast. As time
progresses, it will be seen that the image will receive, more and more, the life of the
beast. . . . America is the home of Protestantism, but her churches today are Protestant
only in name.
Two things characterize the Remnant [true Church] people during 'the
formation of the image of the beast, according to Rev. 12:17, they keep the commandments
of God and have the spirit of prophecy."
Mrs. E. G. White, another Seventh Day Adventist expositor in "The Great Controversy Between Christ and
Satan," a work published in 1888, has thus commented on this vision:
"The prophecy of Rev. 13 declares that the power represented by
the beast with lamb-like horns, shall cause 'the earth and them which dwell therein' to
worship the Papacy-there symbolized by the beast 'like unto a leopard.' The beast with two
horns is also to say 'to them that dwell on the earth, that they should make an image to
the beast;' and, furthermore, it is to command all, 'both small and great, rich and poor,
free and bond' to receive 'the mark of the beast'. It has been shown [?] that the United
States is the power represented by the beast with lamb-like horns, and that this prophecy
will be 'fulfilled when the United States shall enforce Sunday observance, which Rome
claims as the special acknowledgment of her supremacy."
Concerning the terrible things that may be expected when, as
understood by these last two writers, their interpretations will meet their fulfillment
(?), we quote:
"'Satan's last and most daring act will be, coming to the earth
in person, clothed in garments of light, and claiming to be the Savior. For this final
scene, the work of Spiritism, which in its modern forms arose in the United States, is now
preparing the world. When Satan thus appears' he demands the life of all who have not the
-mark of the beast, and who refuse to worship the image. The tyranny of government will be
complete. It will be as the laws of. the Medes and Persians, from which there was no
appeal. The decree of Xerxes, which demanded the slaying of all Jews on one day,
throughout all the realm, in the days of Queen Esther, will be repeated by the powers that
be, and the lives of all the followers of God, those who have received His mark-the seal
of His law, will be demanded.
"Not only in the forehead, as a sign of acceptance, but also in
the band, as typical of actual 'service for the 'beast' the mark will be required. . . .
The history of the 'beast' is -given again and again, that God's people 'may know what, to
expect of the image 'of the beast. As the beast bare sway over, the known world in its
day, so the image will set the example to the world in the end of time.
"Rome has been portrayed from all sides, and so definitely
described that it cannot be mistaken. When the image is compared with the real, in the
thirteenth chapter' of Revelation, the very number, six hundred and sixty six, which is
worn on the insignia Of the head of Papal hierarchy is given, that man may be left without
excuse. He who is acknowledged as the vicegerent of the Son of God (Vicarius Felii Dei)., in his name, carries the
number six hundred and sixty-six, for the sum of the numerical value of the Roman letters
in his title equals that number."Haskell.
The other Adventist writer portrays the same. dark picture of the
closing scenes of the Church's history. These believe that this persecution will come.
especially upon their church organization, it being singled out, because they observe the
seventh, or Jewish day Sabbath, instead of Sunday, which according to Seventh Day
expositors will then be compulsory upon all.
We have given these writers' understanding of the vision, as
representing the views most generally held. The earlier expositors understanding that the
vision of the two-horned beast and its image is a matter of past history, while the
Adventist expositors are still awaiting its complete fulfillment.
We will now give the exposition of this vision, as unfolded by Pastor
Russell in 1882. This exposition may be divided and considered in two parts-those parts
that he understood had already met, or were in process of ful filment, and those that
are now awaiting fulfillment. In presenting the exposition we will note the symbols re
quired to be explained, and then make the application in history. The first requirement is
contained in the state ment, that this two-horned beast was seen by St. John
"ascending from the earth." Concerning this matter we note:
"Now, if our definitions of these symbols be correct as the
coming of Papacy from among the irreligious masses of the Roman empire, was shown by its
coming out of the 'sea', then the coming of this second beast out of the 'earth' should
signify that it sprang up among a professedly religious people."--Z, Jan. & Feb., 1882.
It is said of this two-horned beast, that it was another. "I saw
another wild beast"; 'this word
"another," evidently distinguishing it from the previous one, which, as is
generally understood, under one of its heads, Papacy, was represented. Its being "another beast" would seem to be
sufficient evidence, that it could not represent Papacy,
"If the preceding wild beast represented an ecclesiastical [and
civil] power [united] . . . then this beast, called ANOTHER, should be understood to
represent a similar ecclesiastical or church [and civil] power [united.]"' -Z, Jan. & Feb., 1882.
A very important matter connected with the correct ,interpretation of
this second beast-is that concerning the symbolical significance of its two horns. A lack
of proper attention to this feature it seems-to us has caused most expositors to err. It
would seem, that whatever was represented by the "ten horns" of the first beast,
would require the same method of interpretation, when applied to the "two horns"
of this one. Concerning this we quote:
TWO-HORNED BEAST, CHURCH OF ENGLAND
"As the first beast had ten horns, or powers [governments] which
gave it their strength and protection, so this beast has 'two horns, which indicates that
two powers or governments will support it."--Z, Jan.
& Feb., 1882.
The symbols require a government similar in these respects to Papacy;
i.e., a succession of. rulers like Papacy, supported by two governments, instead of ten,
as in the case of Papacy. We are limited in our search for a government meeting all these
characteristics, to the territory of the Western Roman Empire, where the fifth head, and
its ten horns are located. Surely the United States does not, in any sense or degree, meet
these requirements. It is stated in the vision that this two-horned beast causes an image
to be made like the first beast that received a deadly wound by the sword. If we were
correct in adopting Pastor Russell's interpretation of this, namely, that the beast that
received this deadly wound was that form under its Papal head and that this occurred first
in the Sixteenth Century Reformation, then it seems plain that we are to look for this
two-horned beast since that time. The Reformation began in 1517. About the year 1531, an
event occurred in connection with one of the ten kingdoms, that fills all these
requirements, and no other has occurred since then that does this. This was in the case of
England's separation from the Papacy. It was in connection with the divorcement of Henry
VIII of his Queen Catherine. We quote the historian:
"The Pope issued a decree excommunicating Henry, and relieving
his subjects from their allegiance. Henry on his part called parliament, and a celebrated
bill known as the Act of Supremacy was passed (1534). This statute made Henry the Supreme
Head of the Church in England, vesting in him absolute control over all its offices, and
turning into his hands the revenues which had hitherto flowed into the coffers of the
Roman See. . . Henry now set up in England a little Popedom of his own. He drew up a sort
of creed which everybody must believe, of at least pretend to believe.* . . . Thus was the
English Church cared for by its self-appointed shepherd. What it should be called under
Henry it would be hard to' say. It. was not Protestant; and it was just as far from being
Catholic, [except that it reverenced the Roman 'Catholic doctrines]."--Myers' History.
____________
* This creed embodied most of the false doctrines of Papacy. It was
not until after the time of Henry VIII that the Reformation movement began to effect the
Church of England.
_____________
We quote another noted historian:
"Henry VIII was declared by the parliament and the people
supreme head -on earth of the church of England. . . . Besides, he considered the title
of head of the English Church as if it transferred to him the enormous power which had
been claimed, and indeed usurped, by the Roman pontiff, and in consequence of this
interpretation of his title he looked upon himself as master of the religious sentiments
of his subjects, and as authorized to prescribe modes of faith, according to his fancy. .
. . When - Henry VIII . . . was declared supreme head upon earth of the church of England,
George Brown, a native of England, and a monk of the Augustine order, whom that monarch
had created in the. year 1535, arch bishop of Dublin [Ireland]. . . . caused the king's
supremacy to be acknowledged in that. nation [Ireland.] -- Mosheim's Eccles. History.
THE TWO HORNS, ENGLAND AND IRELAND
Concerning the two-horned beast we quote Pastor Russell:
"It is one ecclesiastical system, and the two horns show that it
is supported, and its authority recognized by two kingdoms. . . . Remember that [for a
church] to be simply aided, or supported by the empire does not make a symbolic 'beast';
no, a Beast is a government, and to be a symbolic beast [in the way described], a *church
must needs become an element in, or part of the government. This was not the case in those
mentioned [the Presbyterian church -in Scotland, the Dutch Reformed church, nor of the
Lutheran, in those countries in which those churches were established]. No, there is but
one church which this symbol fits perfectly, viz.: The established .'Church of England and
Ireland! This system, like the Papal, was a blending of church and state, an
ecclesiastical empire. . . . Now let us see about the two horns: England of course was one
of them, and . . - . Ireland the other. . . . History says that in 1537 the Irish
Parliament in Dublin 'passed the act of supremacy, declaring Henry- VIII Supreme Head of
the Church, prohibiting intercourse with the court of Rome, and making it treason to
refuse the oath of Supremacy.' Henry VIII also took the title of King of Ireland. Thus we
see that the second horn came up within the brief space of [about] five years after the
first. The fact that Ireland was not a powerful horn matters not, for it was stronger than
some that supported the Papal beast . . . . .. From 1538 to 1871--333 years--the title of
the church was, 'The Church of England and Ireland.'
"The 'two horns like a lamb,' would seem to indicate that this
beast would be peaceably inclined-not inclined to be aggressive, but merely using the
horns for defense." -- Z, 1882.
This has been a particular characteristic of this politico-religious
government during most of its reign in which 'particular it differed from Papacy. It is
true that within their own dominion the rulers of this kingdom, in the sixteenth century,
like Papacy used. force to cause its own subjects to submit to its authority in religious
matters (which is portrayed in the vision), but did not attempt to extend its conquests in
these matters, outside of its own dominion.* Papacy, however, sought by force of arms to
extend its religious authority over the whole world. In these last days England has become
very lamb-like and liberal to its subjects in matters pertaining to religion.
___________
* Its dominion, however, both civil and ecclesiastical, has since
reached all parts of the world.
____________
"What a glorious representative -of Jesus they had in Henry
VIII. . . . He was a worthy rival of some of the Popes, as an anti-Christian claimant of
headship in the church. The Reformation- movement had not reached England at this time,
and certainly it was much needed. The Clerical Convocation which could acknowledge such a
head was, not far from being as corrupt as Papacy."--Z, Jan. & Feb., 188.?.
"AND HE SPAKE AS A DRAGON"
The meaning of this statement as given by Barnes, is that he spake in
a harsh, haughty, proud, arrogant tone -as we should suppose a dragon, would if it had the
power of speech." Thomas Newton thus explains this: "He had a voice of terror,
like the dragon or Roman emperors, in commanding [spiritual] idolatry, and in persecuting
and slaying the true worshipers of God and faithful servants of Jesus Christ."
These expositors, as we have shown, apply these words to Papacy; and
they certainly describe Papacy's characteristics. However, we must remember that this
second "Wild beast" is said to exercise a similar, though not so extensive
a power as Papacy. In other words, in this second wild beast we are to look for a
government, which like Papacy, would usurp God's power, and exercise an .arrogant,
persecuting domination in both civil and religious matters. And these characteristics
perfectly describe Henry VIII, as also some of his successors, who succeeded him in the
sixteenth century.
History records, that Henry VIII was in no sense a Reformer after he
separated from the Papacy. Indeed he was a, great foe of the Protestant reformers.
D'Aubigne has said in this connection:
'The moment when Henry aimed his first blows at Rome, was also that
in which he began to shed the blood of the disciples of Christ. Although ready to throw
off the authority of the Pope, he would not recognize the authority of Christ: obedience to the Scriptures is, however, the very soul
of the Reformation.
"The king's contest
with Rome had filled the friends of the Scriptures with hope. . . . 'The king is one of
us', they used to boast; 'he wishes his subjects to read the New Testament'. . . .
Language such as this aroused the clergy. 'If we would not have Luther's heresy pervade
the whole of England, we must hasten to throw it [Tyndale's Translation of the New
Testament] into the sea' . . . The bishops led the attack. 'We must clear the Lord's field
of the thorns, which choke it' said the Archbishop of Canterbury to the Convocation on the
29th of November 1529; immediately after which, the bishop of Bath read to his colleagues
the list of books that he desired to have condemned. There were a number of works by
Tyndale, Luther, Melancthon, Zwingli, Ecolampadius, Pomeranus, Brentius, Bucer, Jonas,
Francis Lambert, Truth and Fisk. The Bible in particular was set down. 'It is impossible
to translate the Scriptures into English', said one of the prelites; 'It is not lawful for
the laity to read the Bible,' said another; 'If you tolerate the Bible', said another,
'you will make us all heretics;' 'By circulating the Scriptures,' exclaimed several, 'you
will raise up the nation against the king.' Sir Thomas More laid the bishops' petition
before the king, and some time after, Henry gave orders by proclamation, that no one
should preach, or write any book or keep any school, without his bishop's license; that no
one should keep any heretical book in his house; that the bishops should detain the
offenders in prison at' their discretion, and then proceed in the execution of the guilty;
and finalIy, that the chancellor, the justices of the peace, and other magistrates, should
aid and assist the bishops. Such,was the cruel proclamation, of Henry VIII, the father (?)
of the English Reformation."--D'Aubigne. Vol. 5.
The historian then recited the martyrdom of many of the noble
Reformers, and summing up he says:
"Thus died in the sixteenth century, the disciples of the
Reformation sacrificed by Henry VIII. . . . Thus were the witnesses to the truth struck
down by the priests, by Sir Thomas More, and by Henry VIII."--D'Aubigne.
Henry's reign wrought very little change-in the forms, and doctrinal
teachings from-that of the Roman church. Concerning this we quote the historian:
"It is carefully to be observed here that this downfall of the
Papal authority in England was not productive of much benefit, either to the friends or to
the cause of the Reformation. For the same monarch, who had so resolutely withdrawn
himself from the dominion of Rome, yet superstitiously retained the greatest part of its
errors along with its imperious and prosecuting spirit. He still adhered to several of the
most monstrous doctrines of Papacy, and frequently presented the terrors of death to those
who differed from him in their religious sentiments."--Mosheim's Eccles. History, Vol. 111, 81.
KING OF ENGLAND HEAD OF CHURCH
Edward, son of Henry VIII, succeeded him as supreme head of the
church of England and Ireland. During his reign many changes of this character were
instituted. The historian in referring to this informs us:
"These sweeping changes in the old creed and in the services of
the church would have worked little hardship or wrong, had only everybody . . . been left
free to follow what religion he would . . . . By royal decree [how-' .ever] all preachers
and teachers were forced to sign the 'Forty two articles;' and severe enactments known as,
'Acts for the Uniformity of Service,' punished with severe penalties any departure from
the forms of the new prayer book. . . Many persons during the reign [of Edward], were
imprisoned for refusing to conform to the new worship, while two, at least were given to
the flames as heretics and condemners of the 'Common book of Prayer.' "-Myers' History.
Pastor Russell's comment on the words, "He spake as a
dragon," very fittingly describes the present state of this great church government:
"It does not say that he spake like THE dragon, but like A
dragon. We understand this to mean that its utterances resembled those of a purely civil
(dragon) power, and in its words there would be little to denote that it is an
ecclesiastical government."--Z, Jan. &
Feb., 1882.
That the sovereigns of these latter times still possess the same
title we quote the historian:
"This title [Defender of the Faith] was retained by Henry after
the secession of the Church of England from the Papal See, and is borne by his successors
at this day, though they are 'defenders' of quite a different faith from that in the
defence of which Henry first earned the title." Myers'
History.
In this connection we quote Pastor Russell.
"These matters are but imperfectly understood by people in
general- [today]. But are the same titles, 'Supreme head of the church on earth,' etc.,
still applied to the English sovereigns? Yes; and, furthermore, the crown worn shows the
title, for it is surmounted by a cross. And the present 'Great Seal of England,' besides
describing Victoria [who reigned when this was written] as the defender of the faith,
illustrates it' by a picture of the Queen, supported on either side by figures
representing justice and Religion, which sit at her feet. The Queen is shown holding in
her hand a globe (representing the earth), the upper half of which is light colored
(representing Christianity), and this is surmounted by a cross which in symbol declares
her to be the supporter or head of the church universal. This is the same exactly, as seen
in the hands of the Popes in many pictures. It represents as a whole that this head of the
church on earth is the upholder and supporter of the truth. Paul said: 'Christ is the head
of the Church,' and that we are to 'grow up into Him in all things, which is the head,
even Christ! Again he repeats that 'God gave Him to be the head over all things to the
Church which is His body.' (Eph. 1:22; 4:15; 5:23; Col. 1:18.) It is the Church on earth
that St. Paul is speaking of, hence any Pope, Queen, Council, Assembly, Conference, or any
other man or company of men, who claim, or exercise the powers of the true Head -- Jesus,
are opposing Him. And all who support such by influence, presence or money, are abettors
of evil, and supporters of false systems."--Z, Jan. & Feb., 1882.
As bearing still further on the present condition of the national
church government of England, and the interpretation of this vision, we quote again:
From 1538 to 1871--333 Years--the title of the church was, 'The
Church of England and Ireland', thus recognizing both 'horns'. On January 1, 1871 (by
action of Parliament. and the consent of the Queen, the head of the church), the Irish
church wag disestablished, or that 'horn' was cast off. So, too, all of the 'horns' which
once supported Papacy have broken off from her; the difference being that in Papacy's case
the 'horns' have turned against her, and in the case of the second beast, it cast off the
Irish 'horn' of itself, believing it to be a weakness, rather than a strength."--Z,
Jan. & Feb., 1882. -
TWO-HORNED BEAST ADOPTS EVILS OF TEN-HORNED BEAST
"And all the Authority of the First-Beast [Papacy] he executes
in his presence, and makes the Earth and Those who Dwell in it to worship [i.e., to
respect, to reverence, to honor.-Barnes] the First Beast, whose Mortal Wound was
healed."--V. 12.
The earlier commentators have interpreted these words, as though this
second two-horned beast was acting in sympathy with-as though it was representing, or
acting in behalf of, the first beast, Papacy. However, examining carefully these words in
connection with the above unfolding, we believe that such a construction is not the
correct one. We quote again from the exposition which seems to us to give the true
meaning:
"The Church of England claimed all the powers and authority.
which Papacy claimed. [Note Mosheim previously quoted.] It claimed to be THE church; it
acknowledged and repudiated some of the corruptions complained of by the Reformers, such
as the sale of indulgences, transubstantiation [this last not in Henry's day], etc., and
abandoned these as well as the name Roman for which they substituted the word Holy,
calling it the original 'Holy Catholic [universal] Church.' It claims the same
governmental authority and the same veneration for its decree as Papacy does for hers.
And by establishing a similar system, devoid of some of the grosser Papal errors, it
attracted attention of all, to those errors, as being the only possible fault of Papacy.
And when some of those errors were shortly after discarded by Papacy, the inference was
that both beast systems were right. People of that day, as now, seemed to think those
systems proper and right, if their powers, etc., were properly exercised; but from God's
standpoint the systems are abominations, and wrong from the very center. The systems
are based upon errors, and, like a corrupt tree, 'cannot bring forth good fruit.'
"The very basis of both those systems is their claim to be the
'Kingdom of God' in reigning power. That idea once admitted, justifies their persecution
of individuals, and nations, forcing them to submit and bow in obedience. Scripture
accords these powers to the 'Kingdom of God'--when 'the Kingdom is the Lord's,' and he is
the Governor among the nations; all the ends of the world shall remember and turn unto the
Lord, and all the kindreds of the nations shall worship before thee' (Psa. 22:27, 28.) He
shall 'dash them in pieces as a potter's vessel.' (Psa. 2:9.) 'Unto Him every knee shall
bow, and every tongue confess.' (Phil. 2:11.) And if their claim be good, who can object
to their carrying out the Scriptural statements?
"These anti-Christs, to make their claim of Kingdom power appear
true, had simply to take another step in compelling obedience, backing up their right to
do so, by the Scriptures just quoted. And not only was this great evil sanctioned, but
their claim once -admitted, that the kingdom was established and the reign in progress,
those -who admitted it were hindered from looking for the true Head of the Church;
to set up the true Kingdom under the whole heavens, which shall break in pieces present
imperfeet governments, establish righteousness in the earth, and cause every knee to bow
and every tongue to confess, to the glory of God."--Z, Jan. & Feb., 1882.
Thus by falling into and adopting the same errors as the Papacy, it
is thus seen that the two-homed beast causes its subjects to worship or honor the
"first beast."
HE DOES GREAT SIGNS
"He does great Signs, so that even Fire he makes to come down
from Heaven to the Earth in presence of 'Men." -- V.13.
A characteristic of anti-Christian systems is manifested in their
endeavors to prove their Divine origin and authority by the purported performance of
miracles, signs. This has always been a characteristic of the Papal anti-Christ, and many,
in fact all of its supporters, have been deceived by these so-called miracles or signs. In
the case of the two-horned beast, the symbol in the verse quoted that is designed to
picture this, is drawn from a literal fact of Old Testament history. The special instance
referred to is recorded in I Kings 18:19-39, in which is described Elijah's proving the
Divine authority of his ,call as a prophet of Israel, as distinguished from the Baal
prophets who claimed miraculous powers from their god, Baal. Concerning which was the true
God., Baal or Jehovah, was to, be demonstrated by fire coming down from heaven in the
sight of the people, and lighting the wood -under the altars upon which sacrifices had
been placed as burnt offerings. The miracle was wrought in answer to Elijah's prayer; but
failed in the case of the prophets of Baal.
The thought evidently designed to be conveyed by this symbol is that
the power symbolized by the two-horned beast would seek to prove its so-called Divine
authority by deceptive signs or evidences.
The symbol itself, that of fire, does not seemingly denote any special kind of sign, but
rather simply that a characteristic
of this power would be to use deceptive- signs or miracles to this end. It is stated that
this two-horned beast exercised, or rather claimed to exercise, the same authority as the
first beast, Papacy. -It is a well-known fact that the performance of miracles was a
characteristic -claim of Papacy. Among other so-called miracles, Papacy claimed to
delegate to its priests the power to change the bread and wine of the
Memorial Supper, into the body and blood of our Lord Jesus Christ,
and its supporters have been deceived by this and other false miracles, into submission to
its claimed Divine authority. In this connection, as applied to the church of England, we
quote the historian:
"The overthrow of Papal supremacy was indeed affected by Henry*
VIII; but that monarch rather hindered than favored the reformation of doctrine." – Inter-national Encyclopdedia.
As regards the revelation of the English people to the Catholic
church, all that had been done thus far [by Henry VIII] was to declare that the Pope had
no jurisdiction in England. There was no thought of secession from the unity of the
Catholic -faith; and this fact, Parliament in 1534, took pains to, declare." --
Swinton's History.
"Hitherto, though professing independence of the church of Rome,
Henry still maintained, and enforced by bloody laws, most of its
doctrines."--Swinton's History.
"The doctrine of Purgatory, of indulgences, of masses for the
dead, of pilgrimages, of the adoration of images and relics were [after his day]
condemned, but the doctrine of transubstantiation and of confession to a priest was
retrained." -- Moyers' History.
"Transubstantiation is a word used by the scholastic writers of
the Roman Catholic church to designate the change which Roman Catholics believe to take
place in the Eucharistic elements of bread and wine, in virtue of the consecration.
"Some Anglican [Church of England] divines who hold the real
presence. of the body and, blood, would appear to content themselves [at the present time]
with remaining silent as to the mode of the presence. Dr. Pusey, a celebrated English
divine, and one of the chief promoters of the high-church movement in the church of
England, who died in 1882, went so far as to say that the dispute between the Anglicans
and Romanists concerning this doctrine is probably a dispute about words. According to the
Catholic doctrine which has been explicitly defined as an article of faith (Council of
Trent), 'the whole substance of the bread is changed into the body of Christ and the whole
substance of the wine into His blood.'
"The Anglican church [of today] is divided on this into two
parties; with one, the symbolical view of the rite is prominent, the other party reprobate
this view as 'low' and maintain an objective mystical presence."-International Encyclopaedia.
Who among intelligent Bible students can fail to see the falsity of
this so-called miracle. We quote again from Pastor Russell:
"This government, like Papacy's claimed heavenly ,power, and its
denunciations, were regarded as from heaven, judgments or fire, being called down upon
offenders. 'And he deceives those who dwell on the earth, by the signs which it 'was given
him to do in the presence of the [first] beast! (v. 14.) We make a distinction between the
earth and those who dwell on it. As the earth symbolizes those obedient to and supporting
the beast, so 'those dwelling on the earth,' we understand to mean independent Christians
who do not support either of these systems."--Z, Jan. & Feb., 1882.
MEANING OF SYMBOLS SHOULD BE BORNE IN MIND
It is well to keep in mind when considering the figura tive or
symbolic use in the Scriptures of a wild beast, its significance as applied to a man. The
following defini tions will be helpful: The word beast, "as opposed to man,
signifies any irrational animal; as in the phrase, 'man and beast;' so, wild beast,
figuratively a brutal man; a person rude, coarse, 'filthy, or acting unworthy of a
rational creature." As bearing on this, we quote words of Pastor Russell:
"We might here remark that nothing in this word 'beast'
[itself], is specially derogatory or invidious, neither in our use of the word nor in the
Scriptural use. Throughout the Scriptures, in the symbolisms of Daniel and the
Apocalypse,, beasts are freely used as symbols for nations, governments, earthly powers,
though never used as representing the Divine power-the true Church, the true Kingdom which
shall ultimately prevail."--Z, 1905, p. 99.
We might add that it is the kind
of a beast, as also the beast's actions, words, etc., that determine the character of
the government symbolized.
In summing up our conclusions, we note that the requirements of all
these symbols, used in connection with this second wild beast, have thus far met their
fulfillment in- the civil and ecclesiastical government of England. This may be seen by
placing in contrast the doings, etc.' of the first wild beast and its Papal head, with
this second, and its head.
The first wild beast (government) was ruled by a long line of Popes
from the city of Rome. The second lamblike beast has ruled from London, England, through
its kings and queens.
The first beast had ten horns or governments supporting it for long
centuries. The second beast had two horns. or governments which for over three centuries
supported it.
The first beast at the present time has lost the support of nearly
all these ten governments. The second beast has likewise lost the support, religiously, of
one of the governments that supported it.
The first beast in its ruling head, claimed and exercised both civil
and ecclesiastical powers over its subjects, thus arrogating to itself powers belonging
only to God. The second beast through its ruling head, as represented in its kings and
queens, claims and has exercised both civil and ecclesiastical power over its subjects,
thus arrogating to itself-powers belonging only to God.
Through the enlightening influences of the Sixteenth Century
Reformation, both the first and the second beasts have been led or compelled to yield
religious freedom to their subjects. Through the great troubles that have come to the
earth through the "world-war" and its results, both of these powers are becoming
more and more influential in political and religious matters, and the second is seeking
'measures towards a union of all the Protestant religious systems, and making overtures to
the Papacy for a union with it. Concerning these matters the "image of the
beast" has to do. This feature will be Considered in our next exposition.
--FEBRUARY 15--ACTS
10:1-11:18--
Golden Text.--"The same Lord is Lord of all, and is rich unto all that call upon
Him."--Rom. 10:12.
CORNELIUS, the centurion, -whose acceptance with God is the subject
of this lesson, was evidently converted to God and to righteousness years prior to this
incident. This is the testimony; he was a worshiper of God, a benevolent, alms-giver, and
his love of righteousness and his consistent life were recognized amongst those with whom
he had to do; yet, nevertheless, something was necessary before he could be accepted with
God in the proper sense of that word. There is a lesson here for those who imagine that a
reverence of God and morality are all that are necessary to Divine acceptance. As
Cornelius had these qualities in large measure for some time before his acceptance, the
Lord's dealing with him may well be a guide for all others who desire to approach Him in
covenant relationship.
Many seem totally to misunderstand the Apostle's statement that
"God is no respecter of persons;" they apply these words in a very different way
from that in which the Apostle used them. The Apostle perceived that God is a respecter of
character; but that He is not a respecter of outward appearances, conditions, color of
skin, nationality, etc. That this is the Apostle's meaning is evidenced by his next
statement, "But in every nation he that feareth Him and worketh righteousness is
accepted of Him." It is a misapprehension, far too common, that anybody and everybody
may come to the-Lord upon terms of intimacy and familiarity. In consequence of such
misapprehensions many approach the Throne of Heavenly Grace without authority, without
invitation, and without acceptance; because (reversing the Apostle's' words) they do not
fear the Lord, are not workers of righteousness, and are not accepted with Him.
Although devout, etc., as we have seen, Cornelius 'was not a Jew; and
realized himself to be outside the pale of special Divine favor. Still he prayed to God;
we are not told for what he prayed, but in-harmony with the records" we may readily
suppose, that he prayed for enlightenment respecting the Divine character and-plan, and
for a closer .approach and a realization of Divine favor and acceptance. Perhaps he had
heard of Jesus and was perplexed
on this very subject; perhaps this led him to the ear nest prayers
which the Lord saw fit to answer in a miraculous manner, sending an angel to him, assuring
him that his prayers and his alms were appreciated of the Lord as memorials of his piety.
(verse 4.) The angel intimated that something further than prayers and good deeds was
necessary; but the additional things the angel was not commissioned to tell. Cornelius
needed to know of the Lord Jesus from the true standpoint; he must exercise faith in Him
as his Redeemer, before the memorials of his piety would count for anything with God, or
bring him into the desired relationship and under the Divine favor.
We know very well that the Lord could have promulgated the Gospel
through the instrumentality of angels; but here, as elsewhere, we see that this was not
His purpose-that He was pleased to use consecrated human sons as His ambassadors, to
proclaim the "Good Tidings of great joy-for all people." What a great honor God
has thus done us who "were by nature children of wrath, even as others" of the
race, but who, having accepted Divine favor in Christ, are not only "accepted in the
Beloved" but are made the channels of Divine blessing and favor in the calling out of
others. The Divine course in this respect has not only been an honor to His adopted
children, but, additionally, it has been a blessing; for what Christian does not know from
experience that great blessing comes upon all, who are faithful in serving the Word to
others.
SEED SOWN ON GOOD GROUND
Cornelius was instructed to send for the Apostle Peter, and was
informed in advance that certain words he would tell him were of importance; essential to
his further progress in knowledge and in, faith, and through these into Divine favor.
Cornelius' readiness of mind is shown by the promptness of his obedience. He not only
prayed, but prepared to co-operate with God in the answering of his own prayer. The three
persons sent (two of them household servants, and one of them a soldier, all devout
persons, who feared God) give us good evidence that this Gentile who was feeling after
God, and striving to the best of his ability to please. and honor Him, had not been
keeping his light and his faith under a bushel. It had shone out before his family and
servants, and before the soldiers under his control. This is the kind of man whom God
delights to acknowledge, whatever may be his nationality or the color, of his skin,. and
all such are recognized of the Lord, and favored above others with light and truth-ever
since the close of typical Israel's special favor. There is a lesson here that some of the
Lord's .people need. It is that they should' let the light of truth shine through them
upon all with whom they come in contact-that the spirit of devotion should pervade every
family, every household, including the servants.
Evidently Cornelius was full
of faith in the Lord. He did not wait to see if St. Peter would come; he knew that he
would come; he had faith in the Lord's promises through the angel: accordingly he gathered
together his friends and relatives and household--those upon whom he had been exercising
an influence, and who, like himself, were pious and earnestly desirous of knowing all that
they might learn concerning the way of life-the way of reconciliation and harmony with God
and all the principles of righteousness which he represents.
Meantime St. Peter, with
all' the prejudices belonging to the Jews for centuries, needed to be prepared to receive
this first out-and-out Gentile brought into the Church. This was done by means of a
vision, so, that St. Peter, with six brethren from Joppa, came promptly to the
centurion's home on the following day--"doubting nothing," because evidently the
Lord was leading him in the matter. We see, too, that of all the disciples St. Peter was
the best one to be chosen for this work, because of his impetuous disposition and zeal to
follow the Lord's directions quickly and heartily; secondly, because being the oldest of
the Apostles, and in many respects the most influential -one, his course would have the
greater weight with the others.
A new dispensation had come; the "seventy
weeks" of favor to Israel had expired; and the Lord began to ex tend His favor
beyond the Jews-as we have already seen, to the Samaritans and the Ethiopian eunuch. We
may readily suppose that those innovations, although causing surprise to the Apostles;
would be much easier for them to grasp than the extension of favor to the Gentiles: they
perhaps paved the way to the latter. When St. Peter arrived at the house of Cornelius, and
the latter saw him and recognized him as God's appointed servant for the bringing of this
message to him, he prostrated himself at St. Peter's feet in worship. How different
Cornelius was from the majority of Romans--especially of Roman soldiers and officers!
Instead of looking down upon the Jew" instead of thinking of himself as a
representative of the greatest government in the world, at the time, Cornelius was filled
with the spirit of humility, and the fact that his visitor represented the Lord, called
-forth from him some of the same feelings that were filling his heart in respect to the
Lord Himself -feelings of reverence.
But if the centurion was
noble and humble, the Apostle Peter showed himself in response to be no less noble and
loyal to God-for he at once began to lift 'up the centurion, saying, "Stand up; I
myself also am a man." (Verse 26.) St. Peter commends himself to our hearts by this
noble course-by this refusal to receive unauthorized homage; and he saved himself also
from a great deal of trial by thus disowning supernatural honor and authority promptly-by
recognizing his true position, that he was .only a broken and emptied vessel, valuable
only because of the filling of the vessel with the Lord's spirit; distinguished only
because the Lord had been pleased to use him as a vessel of mercy and truth. Not many
today are disposed to offer worship to fellow-creatures, and not many except high
dignitaries in the nominal churches, such as popes and prelates, consent to receive
worship; but all such have a rebuke in the course of the Apostle Peter in this case. There
is perhaps little danger in our day that any of the 'brethren" would receive too much
honor of men, because the spirit of our time is running in the opposite direction.
Nevertheless, wherever a spirit of servility is manifest, it becomes the duty of the
brother to whom it is offered to refuse it; and to point his fellow-servant to the Lord,
as the real benefactor of us all--from whom comes every good and perfect gift, by whatever
channels He may be pleased to use.
"WORDS WHEREBY THOU SHALT BE SAVED"
St. Peter coming into the house, and finding a
congregation of earnest God-fearing Gentiles assembled, asked the pointed question,
"For what intent have ye sent for me?" (Verse 29.) Cornelius then related
something of his past experience, his desire for fellowship with God, his endeavor to live
in a manner pleasing -to Him, the vision that he had received; and now St. Peter's arrival
in response to that vision, and his expectancy that he was about to hear what had been
promised him--"words whereby thou and all thy house shall be saved." (Acts
11:14.) He was not saved by his almsgiving, not saved by his prayers, nor yet by the
message which St. Peter delivered; but St. Peter's message, "words," explaining
matters, enabled Cornelius and his household to grasp
by faith the great redemption which is in Christ Jesus-and thus to be saved. Saved at
once from alienation on from God and from condemnation, as sinners; a foretaste of the
complete salvation to be granted unto them at the Second Coming of the Lord.
We note with keen interest the Apostle's preaching,
that we may clearly discern the life-giving message which he brought, from which Cornelius
and his associates de rived their saving faith. We find that St. Peter's discourse was
the same Gospel Message which he had de livered repeatedly before., It was Jesus -- the
good, the, obedient, and the sacrifice for sins which He accomplished when He died on
the cross. It was the Message of the hope of a resurrection from the dead through Him, as
attested by His resurrection by the mighty power of God. It was the Message that a ransom
for sinners having been paid to justice, the Lord is now pleased to ac cept sinners on
conditions of faith, reverence and obedience to righteousness according to ability. St.
Peter's discourse was "the old, old story" which to many has become tedious and
distasteful; but which to every soul, in the right attitude, is the Father's Message of
forgiveness of sins, and, reconciliation, through the death of His Son. This is the same
Message which God is still send ing by all who are His true ambassadors. There is no
other Gospel, and those who present another message are not, in their service, ambassadors
for God, messengers and mouthpieces of His spirit.
After telling the, Message
itself, St. Peter explained to Cornelius that Jesus commanded the Apostles to preach unto
the people, and to testify that it is He which was ordained of God to be the judge of the
quick and the dead (Verse 42.) The coming judgment-, or trial, of the world, is an
important part of the Gospel Message; and is not to be neglected in the preaching of the
Gospel.
What advantage could accrue to the world through
the death of Christ if there were no future judgment or trial
for them? All were judged once in the person of Adam; and his condemnation passed upon
all. The world needs no further judgment along the lines of the Adamic transgression and
its weaknesses. The sentence for that transgression was complete, and leaves nothing that
could be added; the judge was Jehovah Himself, and the sentence was death. And now the
Good Tidings includes the fact that Christ is to be the judge of the world-which signifies
that a new trial for life is to be accorded to Adam and his race. This of itself implies a
release from the original death sentence; it implies a redemption from Adam's sentence,
and an individual trial to determine which members of the redeemed and to-be-tried race
will be accounted worthy of everlasting life., Yes, this is "Good Tidings of great
joy" for the world; even though the great Adversary has deluded the vast majority,
even of Christians, into thinking to the contrary-that no new trial such as Adam
had at first is to be granted to the whole world, bought with the precious blood of
Christ.
"GOD HATH APPOINTED A DAY"
All are witnesses that this trial could not have begun before Jesus
became the judge-hence that none of those who had died in the four thousand years
preceding could have been judged by Him; none of them could have been on trial for eternal
life. All should likewise be aware of the fact that the world in general has not been on
trial since our Redeemer was appointed the judge, and that it is not on trial today; that,
on the contrary, the great mass of the world neither knows the judge nor understands the
law, nor has any conception of the conditions and requirements necessary to life
everlasting. This agrees exactly with the statement of St. Peter, under consideration; and
it agrees also with the statement of the Apostle Paul, "God hath appointed a day in
which He will judge the world in righteousness by that man whom He hath ordained."
(Acts 17:31.)
St. Peter, in discoursing on the matter, evidently had his mind more
widely opened than ever before to a realization of what our Lord meant in giving the
general commission to preach the Gospel, not merely to the Jews, but to whoever would have
an ear to hear. St. Peter was not expecting "ears" amongst the Gentiles; but now
he perceived that God was not a respecter of nations and features, etc., but that the
Message was open for all, and he did his best to present it., He proceeded to show that
Jesus, as the Messiah, was not evidenced merely by the things connected with His ministry,
and the ministry -of His followers; but that all these things were foreknown to God, and
planned, and foretold through the holy Prophets of Israel, and that only in and through
the name and merit of Jesus-only to those exercising faith in Him, was God pleased to show
a reconciled face, and from such only was He willing to take away all sin and shame, and
to adopt them into His family.
Cornelius and his devout household and friends had been waiting for
just such a Message of Divine grace; and as the words fell from St. Peter's lips they were
quickly and gladly appropriated in the hearts of his hear ers, who were by this time
accepting Jesus with the same fullness and appreciation as St. Peter himself. Their hearts
being thus in the right condition before God, it would have been appropriate for St. Peter
to have said to them, Now brethren, your proper course will be to be baptized into Jesus
by a water baptism-symbolizing your faith in Him and your full consecration to be dead
with Him, as His. faithful followers. But St. Peter was not ready to take such a step, we
may be sure. He was surprised that God was willing that the Gentiles should even know
about the wonderful provisions of salvation in Jesus; which of itself would have been a
blessing. But be was not yet prepared to expect that the Gentiles would be received of the
Lord on practically, the same terms, and with exactly the same manifestations of Divine
favor as were the Jews. To make good St. Peter's insufficiency of knowledge to baptize
them, and to lay his hands upon them that they might receive the gifts of the spirit, and
as a lesson to St. Peter also, the Holy Spirit was given to Cornelius and his companions
without the laying on of hands-in the same manner that it was bestowed upon the assembly
at Pentecost.
St. Peter quickly learned the 'lesson, and undoubtedly his readiness
to learn it was in large measure due to his humility and sincerity of heart, the fullness
of his consecration to the Lord, and his desire that the Divine will should be done in
every particular. St. Peter and his companions from Joppa, "they of the
circumcision," were astonished at God's favor upon the Gentiles, yet they were not
envious. They were glad to welcome as cleansed, as brothers, all whom the Lord indicated
that He had received into His fellowship. The result of this outpouring of the spirit was
a grand testimony meeting. The record is that they "magnified God," praising
Him, rejoicing in their acceptance, etc. Then St. Peter drew their attention to the
symbolical baptism and the propriety of observing it. We -are not given his arguments on
the subject; possibly he explained that in thus publicly symbolizing their consecration to
the Lord. they would. be strengthening their own faith; buttressing their own
determination to live and die the Lord's; possibly, too, he showed them how beautiful is
the significance of the water immersion as a symbol of death and burial with Christ; as a
symbol also of a resurrection to newness of life in the present time, and to a newness of
life in perfect bodies at the Second Advent of the Lord. Or possibly he merely contented
himself with explaining. to them that it was the Lord's own method of doing, and that He
commanded that all of His followers should similarly be immersed .
The Apostle called for an expression from those present -especially
from the brethren who accompanied him from Joppa--to know if any objection could be
thought of why these dear brethren, who had believed in the Lord, who .had given evidence
of their consecration and good works, even before they knew of the Lord and His glorious
Plan, and who now had been accepted of God, and His acceptance manifested-why these should
not be admitted to every blessing and arrangement which God had provided for His faithful
ones-irrespective of their being Gentiles by birth. No objection being offered St. Peter
commanded [directed] them to be baptized in the name of the Lord. He had been sent to
teach them, and he delivered his message with no uncertain sound. Similarly the Lord
directs all of His people, all who have an ear to listen and to hear His Message, through
the Apostle Peter, in this lesson. 'We command no one, for we have no authority; we are
not Apostles. We can merely point out the command of the Apostle; the example of all the
Apostles; the example of our Lord, etc., and leave the matter with the "ear" and
conscience-of each. Indeed, where we recognize that the true immersion of the will, into
the will of Christ, has been accomplished, we may properly recognize the brother or sister
in full fellowship, even though he or she has not performed the outward symbolic immersion
in water; because we are living in a time when great confusion on this subject prevails,
and when it would be improper that we should cast off, reject, or even temporarily
disfellowship any brother or sister who gives evidence of having had the real antitypical
baptism into Christ.
--FEBRUARY 22--ACTS
12:1-19--
Golden Text.--"The angel
of Jehovah encampeth round about them that fear Him, and delivereth them."--Psalms
34:7.
HEROD was a family name. There were several kings over Israel by this
name; (1) Herod the Great, who flourished about the time of our Lord's birth, and who
murdered the babes of Bethlehem. (2) Herod Archelaus, son and successor to Herod the
Great-deposed A. D. 6. (3) Herod Antipas, another. son of Herod the Great, the murderer of
John the Baptist, who subsequently, with his men of war, set at naught and mocked Jesus,
just prior to his crucifixion-deposed A. D. 40 (4) Herod Agrippa I., grandson of Herod the
Great. mentioned in the present lesson as the murderer of the Apostle James. (5) Herod
Agrippa II., the last of the Herods, before whom the Apostle Paul defended himself.-Acts
26:28.
The Herod of our lesson (Agrippa 1.) was given his kingdom by
Claudius Caesar, Emperor of Rome, whom he saved from a violent death. History says of him,
"He curried favor with the Jews in every way: he hung in the Temple, as a votive
offering, the gold chain which the Emperor Caligula had given him; he lived in Jerusalem,
and punctiliously observed the traditions of the fathers, and secured the fervent loyalty
of the Pharisees. At the Feast of Tabernacles, A. D. 41, he took the reader's stand, and
read the whole Book of Deuteronomy aloud, bursting into tears, as if quite overcome, when
he reached the words, 'Thou mayest not set a stranger over thee, who is not thy brother.'
He feared that because he had Edomite blood in his veins he might incur the hatred his
grandfather, Herod the Great, had borne, and took this way to gain the political favor of
the Jews, who cried out, 'Do not weep, Agrippa; thou art our brother'." Within a
month after the events of this lesson he was a corpse. His tragic end at Caesarea, whither
he had gone to a magnificent festival, in honor of Claudius Caesar, is thus summed up by
Geike, from Josephus' account:
"A vast multitude assembled to see the festival and games, and
before these the king, in all the pride of high state, appeared in robes inwrought with
silver 'threads. The time chosen was daybreak, so that the kindling sun shining on his
grand mantle lighted it into dazzling splendor. Presently some of his flatterers, always
at hand beside a king, raised the cry, echoing a reminiscence of the days of Caligula,
'Deign to be gracious to us, thou divine one! Hitherto we have honored thee as a man;
henceforth we own thee as more than mortal!' Instead of rebuking such lying servility he
drank in this adulation with high pleasure. Next moment a great pain racked his bowels.
Conscience-stricken at this blasphemous folly, the poor wretch felt that the wrath of God
had struck him down, and the cry arose from him in his agony, 'See, your god must now give
up life, and hasten into the arms of corruption'! In the Acts (12:23) we are told that he
(was eaten of worms'."
KINGDOM OF GOD SUFFERS VIOLENCE
Knowing this much about the man, Herod, enables us to understand why
he made his attack upon the Church. Although not a descendant of Jacob, -but of Esau, he
had espoused the religion prevalent in his kingdom, and was seeking favor with the Jews by
his zeal for Judaismwhich meant, of course, his zeal and energy correspondingly against
Christianity. As we have already seen, the Jews had begun a work of persecution against
the Church, but were hindered by their own troubles with Caligula Caesar; but the latter
was now dead, and the persecuting tendencies of misdirected fervor could again be
exercised. The Lord, of course, was not subject to these conditions, and could have
miraculously prevented the persecutions recorded. But, as the
lesson shows, he permitted the evil to triumph in part and restrained it in part.
The Apostle James, whose
death is here recorded, in few words, was as a matter of fact one of the most noble and
notable of the Apostles. He was one of the three who usually accompanied our Lord in the
most confidential capacity; with his brother John, and Peter, he was with the Lord in the
Mount of Transfiguration. In the same company he was present at the awakening of Jairus'
daughter. In the same company be was one of the inner circle of the Lord's friends in the
trying hour in the Garden of Gethsemane. It was he and his brother whom our Lord surnamed
Boanerges--"sons of thunder"--probably because of their eloquence and
forcefulness of speech. It Was he and his brother whose mother entreated the Lord that
they might sit "the one on his right and the other on his left, in the Kingdom,"
and who, when questioned by our Lord, declared their willingness to share in His work and
suffering, even unto death. They were both faithful, James being amongst the earliest of
the martyrs for the cause, and John living to a life of old age, being probably the last
survivor of the Apostles. Although the record of St. James' ministry is brief in the
extreme, it contains nothing that gives the slightest suggestion of anything except zeal
and faithfulness to the Lord and to His cause. This James, who died early in the Christian
era, should not be confounded with the other James, the author of the Epistle of
James-known as "James the Less," the son of Alpheus (Cleopas--Mark
3:18)--husband of Mary, supposed to have been second cousin to our Lord, and for this
reason, according to Jewish custom, styled "the Lord's brother."--Gal. 1:19.
When Herod saw what satisfaction it gave his subjects, and
'especially their leaders, the Pharisees, that he should thus persecute the Christians, he
proceeded to take St. Peter also. The implication is that St. James and St. Peter were two
of the foremost amongst the Apostles in the Church at this time. The expression,
"When he had apprehended him," implies that some delay occurred between the
order for his arrest and the time of his imprisonment. He was delivered to four
quaternions of soldiers. A quaternion consisted of four soldiers to guard a prisoner, two
of them being chained to him, one on each side., by the wrists; the other two doing
sentinel duty, one at the door of the cell and the other in an outer court. The four
quaternions were in the nature of relief guards, so that each quaternion would have charge
of the Apostle for six hours of the twenty-four.
It was at the season of Easter, or, more properly, the
Passover--"the days of unleavened bread." The time of his arrest was too close
to this religious festival to make it proper for such a public execution as Herod had
determined upon. He would reserve his show of zeal for the Jews' religion until this
festival was at an end. Meantime, the infant Church at Jerusalem was evidently sadly
perplexed by the trend of affairs-at a loss to know how to interpret the Lord's
providences. Doubtless they held .their memorial of the Redeemer's death at this time, as
we now do, and their hearts were sadly stricken with a realization of the fact that the
Lord's faithful must all drink of His cup-of ignominy and death. Although a considerable
number of Jews had accepted Jesus as we .saw in a previous lesson, apparently the majority
of the believers were scattered abroad, but few of them residing in Jerusalem. These few
it seems met in little groups, in private houses, for prayer and praise, for study of the
Lord's Word and for building one another up in the most holy faith; and such a meeting was
in progress during this eventful Passover week. We are informed that the burden of their
prayer was for St. Peter.
Well instructed by the Apostles, we may be sure that they strove not
to ask amiss; and that they copied the Master's petition, at least in so far As the
expression, "Nevertheless, not my will, but thine, be done." We have no record
that the Church met in prayer for St. James, though quite possibly it did; neither are we
bound to suppose that if they had not met and prayed for St. Peter, Herod would have
succeeded in killing him also. It is sufficient for us that we remember that God has plans
of His own, irrespective of the plans and prayers of His people, and that all of His good
purposes will be accomplished; but it is well that we should note also His good pleasure
that His people should come so fully into accord with Him and His plans that they would
neither be surprised nor disappointed in their fulfillment.
Probably St. James' death was accomplished suddenly, while, as we
have seen, St. Peter was held over in bonds. This gave the Church time to consider how
much she bad already lost, and how much she might lose further were not the Lord to
interpose for her protection.No doubt they reasoned that they had already sustained a
great loss; and no doubt St. Peter's life and His service seemed much more precious to
them since the loss of St. James. In any event, the Lord's people were getting a blessing
through their experiences and through their prayers. St. Peter also was, getting a
valuable experience; and doubtless the Lord was overruling in the matter so that a great
blessing and stimulus to the faith of all, would ensue through St. Peter's release.
FULL CONSECRATION BRINGS PEACE OF GOD
St. Peter, his heart filled with the peace of God which passeth all
understanding, was enabled to sleep peacefully in the prison, notwithstanding the
unfavorable conditions in which he was placed, and his expectancy that on the morrow he
would be called before the king and publicly executed. What a blessing is this rest of
heart, this ability to entrust to the Lord all of life's affairs! It is written, "He
giveth His beloved 'sleep." (Psa. 127:2.) We cannot say that the Lord's people are
never troubled with insomnia, sleeplessness, but we can say that many, previously troubled
with the cares of this life, exciting to nervousness, have by the Lord's grace been
enabled so to cast all their care upon him that it has in great measure controlled their
nerves and brought back to them the ability to enjoy sweet refreshing rest in sleep.
Nothing is more favorable to this peace of heart than a full consecration to the Lord--"all to His
wisdom re signed:" it entitles to a full confidence
in the Divine Promises, through faith in the Divine wisdom, love and power, which, has
guaranteed that all things shall work together for good to those who love God, who are
called according to His purpose.
St. Peter was aroused from his sleep, loosed from his chains, bidden
to arise and fasten the girdle usually relaxed in slumber., to put on his sandals, wrap
himself in his outer cloak and follow the messenger, the light of whose -glory filled the
prison cell. The doors opened before them; they passed the sentinel 'unobserved, and St.
Peter was led from the castle of Antonia into the city proper. There the *heavenly
messenger left him. There is a simplicity to this narrative which, even on the surface,
commends it as truthful. -Were it a fiction doubtless the author would have stated matters
altogether differently. He would have represented the angel as doing homage to the
Apostle, or delivering to him some complimentary message from the Lord, or lifting him up
or putting on his sandals and fastening them for him, or assisting in girding him or
putting on his mantle. He would 'have had him give St. Peter certain directions at the
time of leaving, etc. But this simple account merely represents the angel as doing for St.
Peter what he could not do for himself, and no more, and leaving him without a word as
soon as he had brought him properly into the city.
The record shows that St. Peter was so surprised with what had
transpired that he for a time fancied himself in a dream, in a trance, expecting that he
would awaken shortly to realize himself still bound; but the cool morning air, between
three and six o'clock, and being left alone, brought him to his senses and convinced him
that he was actually at liberty' He knew well the usual meeting place, and thither he bent
his steps. It was the home of. Mary, mother of John Mark-cousin of Barnabas (so
"sister's son" should read in Col. 4:10). John was his Hebrew name and Marcus
his Latin -name. It was this Mark who was the Evangelist, the author of the Book of
Mark-the same who accompanied Barnabas and St. Paul on their first missionary journey.
Although the hour was an unusual one, the inmates of the house were
awake, the prayer-meeting was still going on at the very time the Lord was answering the
petition. St. Peter's knock on the outer door was responded to by the little maid-servant
of the family, Rhoda (Rose), who, child-like discerning the voice of St. Peter (for it was
customary to make inquiries before opening the door) was so surprised and delighted that
she neglected to open the door before running back to give word to the assembled
disciples.
Here again, in this contrast between-the experiences of St. James and
those of St. Peter, we have something that would be entirely, contrary to the manner or
thought of a forger attempting to write such an account from his imagination. It would not
occur to him to have so 'marked a manifestation of Divine providential care in the case of
St. Peter, and to leave St. James' case with apparently no evidences of Divine protection.
And this calls to our mind the fact, that Divine providence seems frequently to operate
along these lines -- contrasting between the experiences of different members of the Body
of Christ, and sometimes instituting contrasts in our own individual experiences as
Christians. In some of life's events we can see the Lord's protecting and guiding care
most. markedly' while in others it would seem absolutely lacking. The lesson it should
bring to us is one of full faith in the Lord, and of full submission to all His
providences., Indeed, we are to note that in the majority of cases our experiences are far
more like that of St. James than like this experience of St. Peter's.The miracles which we
can trace in our own. experience are certainly few and far between. Whatever we have had,
or whatever the Apostles or others have had in this direction, which serves to demonstrate
to us God's supervision of His own affairs, is evidently intended to give us strength and
courage, whereby we can walk fearlessly and courageously in the dark, for,, as the
Apostle says, under Divine providence we generally are called upon to "walk by faith,
not by sight."--2 Cor. 5:7.
"IT IS HIS ANGEL!"
"Are they [angels] not all ministering Spirits sent forth to
minister for them [unto those] who shall be ,heirs of salvation?" (Heb. 1:10).
Knowing the Apostle Peter to be one of the heirs of salvation, and never for a moment
considering the possibility of his escape from prison , the brethren queried if their
visitor might not be St. Peter's angel as his representative, come, in answer to their
prayers, to give them consolation. Soon, however, they realized that it was St. Peter
himself, and afterward learned of his miraculous deliverance by the angel.
Verse 17 implies that when the brethren realized that it was actually
St. Peter who stood before them they were excited with joy, and would probably have
created quite a commotion had not the Apostle beckoned to them with his hand that they
should be quiet. Then calmly explaining to them his providential deliverance, and sending
a message to St. James ("the Less") "the Lord's brother". or second
cousin and to all the brethren, he at once left the place--left Jerusalem. When St. Peter
and St. John were delivered from prison it was by the Lord's instruction that they went
back to the Temple and continued to proclaim; but now, in the absence of any instruction
from the Lord to the contrary, the Apostle wisely understood that his proper course, in
co-operation with the Lord's providences, was that he should flee, that he should not put
himself unnecessarily into danger, nor attempt to wage a warfare with the representative
of the Roman government, trusting to further miraculous deliverances.
We know some who would have been inclined, in St. Peter's place, to
have made a great hurrah about the escape, and to have boasted that prison-walls and Roman
soldiers were powerless against the Lord; and who, per haps, would have gone the length
of daring the king to arrest them again. But we believe such a course would not have been
the will of the Lord, and that St. Peter evidently took the proper course. This suggestion
may be valuable to some of the Lord's people. This is the time in which "the prince
of this world" is permitted to maintain his general control; and we are to expect
miraculous deliverances to be the exception rather than the rule, and are to act
accordingly; so far as lieth in us, preserving the peace, living peaceably with all men.
St. Peter's conduct in not daring the king was not a manifestation of lack of confidence
in Divine power, but it was in obedience to the Master's words, "When they shall
persecute you in. one city flee ye to another." The persecution had- reached, him
personally; he had been delivered from it, and now was his time to flee to another
place, where doubtless, the Lord had other work for him to do. Let us be prompt in
following a similar course in proportion as our circumstances correspond.. When the
persecution gets too severe, cry to the Lord for help, and if He opens a door of
deliverance flee to another place or condition, where, with equal boldness. and courage
and faith you will, as before, lift high the royal banner.
OUR GOLDEN TEXT
It is comparatively easy for us to associate our Golden Text with St.
Peter and his deliverance, and with ourselves in instances of peculiar assistance from the
Lord in our affairs, temporal or spiritual; but it is much more difficult for us to
associate it with the experiences of the Apostle James and with our own experiences, in
which disasters, difficulties and fiery trials are permitted to come upon us., Such
experiences are doubtless sent of the Lord for the development and testing of our faith.
The Lord's providential care was none the less in the case of St. James, and we may be
sure that nothing happened to him contrary to Divine intention and permission; and so
'with ourselves; we may be sure, not only that the Lord knoweth them that are His, but
sure also -that "Precious in the sight of the Lord is the death of. His saints,"
and that He "will not suffer us to be tempted above that we are able, but will with
the temptation provide also a way of escape." In St. James' case the
"escape" was final and decisive, in St. Peter's it was temporary.
Our trials and difficulties are not, therefore, to be esteemed as the
results of Divine carelessness in respect to our interests, but as the outworkings of
Divine providence for our good. Those who are able to view, the matter from this
standpoint 'are thus enabled to learn some of the very best and most helpful of life's
lessons, and are thereby prepared for the glorious things coming-, whereas, those who
allow faith to falter in times of trial, and who will walk with the Lord and have
confidence in Him only when they are the recipients of miraculous favors, are
correspondingly weak, and correspondingly unprepared for the Kingdom. And as these lessons
are necessary to the individual, so they are necessary also to the Church as a
whole' as in the case of St. James andthe Church, in our lesson. So far as St. James was
concerned, it. could matter little to him 'which way the Lord effected his
"escape" if, in the Lord's wisdom, he had finished his course, perfected his
character and stood the test. As for the Church, it could learn an important lesson; viz.,
that God, while pleased to use the Apostles and various agencies in the prosecution of His
work, was not at all dependent upon them, but that one or all of them could be dropped
out, and yet the Lord be thoroughly competent to manage His own work and to accomplish all
the gracious promises- of His Word.
--FEBRUARY 29-1
PETER 2:1-5, 11, 12, 19-25--
Golden Text.--"He that
saith he abideth in Hint ought himself also to walk even as He walked."--1 John 2:6.
DURING the Gospel Age, which is now drawing to a close, the Lord has
been making ready a peculiar people for a very peculiar and very glorious purpose. The
purpose is nothing less than that of a joint-reign with Christ for a thousand years by
means of which, not only shall "all the families of the earth be blessed," but
angels also shall be brought to a righteous judgment and reward, and all things in heaven
and in earth will be brought into perfect harmony with and conformity to, the Divine will,
and universal peace and joy and praise shall abound to the glory of God.
This peculiar people is a new and chosen generation. They were first
chosen out from among men, "through sanctification of the spirit and belief of the
truth . " (2 Thes. 2:13.) Or, in other words, having believed the Message of
salvation through Christ the Redeemer, and having gratefully accepted the same, and being
earnestly desirous of perfect personal conformity to the Divine will and having,
therefore, humbly submitted themselves entirely to God, they were chosen of God to be His
peculiar people.
That which renders this people peculiar as compared with all other
people in the world is a very radical change a change of nature from the human to the
spiritual. (2 Pet. 1:4.) This change of nature has been brought about by the power of the
Truth, which leads those who are rightly exercised by it to a full consecration of heart
and life to the will and service of God, even unto death. This change of nature is,
however only begun in the present life, and consists as yet only of a change of mind and a
consequent change of character and action in harmony with the new hopes, aims and
aspirations generated by the "exceeding great and precious promises." No wonder
is it that a people actuated by such hopes and aims should be a peculiar people--a people
separate from the world -in the world and yet not of it.
"BABES
IN CHRIST"
This peculiar people the Apostle
likens, in the beginning of their life of faith, to babes. Though they may be men of
mature years, they are but babes beginning a new life. And the Apostle counsels them, as
new-born babes, to earnestly desire and seek for the sincere milk of the Word of God-the
simple truths, the foundation doctrines. These are the plain clear statements of the
Scriptures--(1) of the original perfection and glory of humanity, created in the image of
God--(Gen. 1:27, 31); (2) of
the fall of Adam and the race -represented in him in trial--(Gen. 3; 1 Cor. 15:22); (3) of
the death penalty--(Gen. 2:17; 3:19; Rom. 6:23); (4) of the redemption of Adam, and
therefore also of the race represented in Him, by the payment of an equivalent price-the
sacrifice of "'the man Christ Jesus who gave Himself a ransom for all"--(1 Cor.
15:22; 1 Tim. 2:6); (5) of the. actual deliverance of the redeemed race in God's due time
and order.--Acts 3:19-21.
Those who in simple faith accept
these truths and who, laying aside all malice, and all guile and hypocrisies and envies
and all evil speaking, endeavor to live worthy of this -salvation_ esteeming it as only a
reasonable service to devote themselves thenceforth to the service of God,* are accepted
of Him as sons and heirs-as spiritual sons. And precious indeed are these little ones in
the Lord's sight. It was with reference to such that the Lord said to St. Peter,
"Feed my lambs;" and again that He gave warning to false teachers, saying,
"Whoever shall en snare one of the least of these who believe in Me, it would be
better for him that a millstone were hanged about his neck and that he were sunk in the
depth of the sea." (John 21:15; Matt. 18:6, Diaglott.) And again, under the figure of
a tender shepherd caring for a weak and straying lamb, He shows His tender solicitude for
these babes of the family, saying, "it is not the will of your Father which is in
heaven that one of these little ones should perish." -Matt. 18:14.
But while the babes in Christ,
because of their very feebleness and inexperience, have much special care bestowed upon
them, and are dearly beloved of the Lord, and while their meek and teachable spirit is
commended to all (Matt. 18:4), it is not the will of God that they should always remain
babes. The very object of His commending to them the milk of the Word is that they may
grow thereby out of this infantile state up to
the maturity of spiritual life--"that we be no more children, tossed to and fro and
carried about with every wind of doctrine." (Eph. 4:14.) - There should come a time
in, the experience of every healthy growing child of God when he should be able to leave
the principles of the doctrine of Christ-the foundation doctrines-having them firmly
established and settled in his mind, and therefore not needing to dig them up and lay them
over again and go on growing in grace and in the knowledge of the Truth unto
perfection.--Heb. 6:1.
"ENDURE HARDNESS AS GOOD SOLDIERS"
The Apostle Paul reproved some of his
day because they did not thus grow; saying, "For when for the time [spent] ye ought
to be teachers, ye have need that one teach you again which be the first principles of the
oracles of God; and are become such as have need of milk, and not of strong meat: for
every one that useth milk [only] is unskillful in the word of righteousness, for he is a
babe." (Heb. 5:12, 13.) We are not to live continually on the milk diet, "but by
every word that proceedeth out of the mouth of God." (Matt. 4:4.) Some of these,
words are the simple truths above noted-the milk; and others are deeper truths, the strong
meat for those who, nourished by the pure milk, had grown and had developed considerable
firmness and strength of. Christian character. This "solid food," says the
Apostle (Heb. 5:14), is for adults--for those possessing faculties habitually exercised in
the discrimination of both good and evil. He also Warned them of the dreadful result to
them if they should fall away.--Heb. 6:4-6.
If the babes in Christ are fed on
adulterated milk--a confused mixture of truth and error-the result will be that they will
sicken and die, unless the unwholesome diet is speedily 'removed and the sincere, pure
milk- is sought after and used. As a general thing there is not sufficient care on the
part of the babes in Christ about seeking the pure milk
of the Word; and many of the adults are too careless about setting the impure milk before
them. Let those who are truly the, Lord's little ones bear in mind the Apostle's counsel
to desire and seek after only the pure milk, of
the Word, and resolutely to discard all else.
As a part of our lesson the Apostle
exhorts the brethren to patience, love and long-suffering in the endurance of hardness and
persecution for righteousness' sake. He cites the example of Christ: "When He was
reviled He reviled not. again." St. Paul likewise exhorts, "'Consider Him that
endured such contradiction of sinners against Himself, lest ye be wearied and faint in
your minds." To "consider Him" seems to, be to take note of, to have in
mind, to reflect upon and not to easily forget how our Lord endured various trials and
oppositions of sinners against Himself. In our own experiences we have, as the Lord's
followers, endured some opposition of sin and sinners against ourselves; but we have not
yet resisted unto blood. We have not yet passed
through the trying experiences through which. He passed. When we remember that while we
are poor, imperfect creatures like our neighbors, He 'was '.'holy, harmless,
undefiled," then it is good to reflect that He endured patiently the opposition of
sinners. When trying experiences came to Him, He did not consider them as being merely
from the individual with whom they originated, but as being, on the other hand under the
supervision of the Father. If, therefore, the Father permitted such experiences to come to
Him , He was bound to prove His loyalty by patient endurance. As he said, "The cup
which my Father hath given me, shall I not drink it?"--John 18:11.
So it is with us, spiritual Israel,
"The Lord your God proveth you." (Deut. 13:3.) In proportion as we are able to take our Lord's viewpoint in our
experiences in life, we may be calm. If the Father permits trying experiences for our
testing, or for the testing or proving of others, in ways we may not understand, it is for
us to rejoice to have His will done. The poet has beautifully expressed this-thought when
he says:
"My times are in Thy hands,
My God, I wish them there."
If we faithfully endure to the end,
the reward will be ours. If we prove our loyalty and keep
our faith that God is supervising our affairs, and that no good thing will He withhold
from those who are walking uprightly, we shall some day. hear His "Well done, good
and faithful servant."
Let all the members of this
"chosen generation," this "royal priesthood," this "holy
nation," this "peculiar people," seek more and more by vigilance, by
faithfulness and by holiness-to separate themselves from the, spirit of the world, to
submit themselves to the transforming influences of the spirit of God, and to discipline
and drill themselves in the use of the sword of the spirit, that so they may "show
forth the praises of Him who hath called them out of darkness into His marvelous
light."
VOL. III. February 15, 1920 No. 4
"Blessed is He who Reads, and Those who Hear the
Words of the Prophecy, and observe the Things which have been Written in it; for the Time
is near."--Rev, 1:3.
WE have been questioned by some of
the brethren as to the wisdom and propriety of studying and discussing the writings of the
book of Revelation. In fact, some have put the question to us in this form, Why should a
special series of articles be published in the HERALD at this time when a large portion of
the interpretation must
necessarily be doubtful, and when parts of the Revelation have not yet had fulfillment?
We have replied to these queries,
stating that our purpose in discussing the Revelation in the HERALD is, that we believe it
to be of profit and general encouragement to the brethren. Of course if We did not believe
this study to be of special advantage and help to the friends, or if we had reason for
believing that the brethren them selves did not feel blessed and profited by the
Revelation series, we would not for an instant think of continuing the expositions. Our
correspondence from the friends from all parts of the world convinces us that by far the
majority are deeply interested in the study of the Revelation, and they have assured us of
receiving much blessing from the Revelation expositions. We desire all to know therefore
that it is not a matter of our imposing upon the friends something that they as a majority
do not desire.
In the first place, we know of no
statement in the last book of the Bible or in any other, forbidding the study of the
Revelation, but to the contrary we find various statements encouraging and urging
investigation and study of every portion of God's
Word; thus the Apostle instructs: "All scripture is given by inspiration of God,
and is profitable for doctrine, for reproof, for correction, for instruction in
righteousness, that the man of God may be perfect, thoroughly furnished unto all good
works." (2 Tim. 3:16,17.) it is remembered too that the class of Christians known as
the Bereans were highly commended and were said to be more noble than some others because
"they searched the Scriptures daily, whether those things were so." The Apostle
Peter's testimony, likewise, confirms this reasoning. He admonishes the early Christians
that they do well to take heed to the "more sure word of prophecy." Surely all
Bible students admit the prophetic, character of the Revelation.
HEAR WHAT THE SPIRIT SAITH UNTO THE CHURCHES
Coming to the consideration of some
of the messages of the Revelation itself, we note the following significant statements:
(1) That it is a Divine prophecy: "The revelation of Jesus Christ, which God gave
unto Him to show unto His servants things which must
shortly come to pass." (2) It is not for the world, nor even nominal Christians:
"The Lord God of the holy prophets sent His angel to shew unto His servants the things which must shortly be
done." "I Jesus have sent mine angel to testify unto you these things in the churches." "He that
hath an ear, let him hear what the Spirit saith unto
the churches." (Rev. 22:6,16; 1:7.) (3) A special blessing is pronounced upon
those who read and hear: "Blessed is he. that
readeth, and they that hear the words of this prophecy and keep those things which are
written therein: for the time is at hand." (Rev. 1:3.) (4) The warning is given
against any attempt to prevent an investigation and study of the Revelation: "Seal not the sayings of the prophecy of this
book: for the time is at hand." -- Rev. 22:10.
The above points should be clearly
borne in mind by all, as they distinctly teach that the Revelation messages are
prophetic--"things which must shortly come to pass," and are intended for the
Church, and their purpose is to convey a special blessing to those who receive them.
Surely we could not hope for any
stronger encouragement to examine and study the Revelation than that represented in the
above arguments. We believe the facts will show that as God's people have given heed to
this admonition all down through the Age, and have studied the wonderful symbolic visions
of the Revelator, they have realized a corresponding blessing--a strengthening of their
faith and hope.
As many of the visions of the
Revelation describe the faithful, passing
through scenes of great suffering and persecution,, the knowledge represented in the
visions was doubtless intended to supply a special need; for the Church always has needed
the help and blessing that accompanies a knowledge of the "more sure word of
prophecy." We believe that it will be acknowledged by all Bible -students that there
is no portion of the Bible that to so great an extent as the Revelation reveals God's
providential care and-overruling of the events of history, both good and evil, for the
Church's development in grace and knowledge. There is no doubt that the faithful who, down
through the Age have studied the Revelation, have been helped to discern the Divine
overruling in connection with the affairs of the Church. On this point our Pastor wrote as
follows:
"During the Christian Age, some
of the saints sought to understand the Church's future by examining this symbolic book,
and doubtless all who read and understood even a part of its teachings were blessed as
promised. (Rev. 1:3.) The book kept opening up to such, and in the days of the Reformation
was an important aid to Luther in deciding that the Papacy, of, which he was a
conscientious minister, was indeed the 'anti-Christ' mentioned by the Apostle, the history
of which we now see fills so large a part of the prophecy."--STUDIES, VOL. 1, 27, 28.
If it is reasonable to suppose that
Luther derived important aid in deciding issues of great magnitude in his day, it is
equally reasonable to suppose that other Reformers derived equal benefit and help from
the same source. Yea, verily, it is most evident that these wonderful prophecies were
given for the counseling, assisting and protection of the Church through the-long, dark
centuries of her, pilgrimage, and of her witnessing to the Truth. As we read the writings
of God's consecrated ones of the past, we learn that the Revelation -visions have proved
to be a mighty power in the Church's history, and that they have served to preserve the
faith of the Church in times of peril and general. apostasy. We have-found that the
knowledge of some of them and the testimony thereto have given birth to great reformation
movements; that they have inspired confessors, and supported martyrs to the cause of
Christ, some of-whom sealed their faithfulness at the stake, while others suffered
dreadful deaths in other ways. A knowledge of some of these marvelous prophetic
photographs has been largely instrumental in breaking the chains of priestcraft,
superstition and tyranny and has brought multitudes out of the bondage of the same.
VISIONS OF REVELATION UNFOLD DIVINE PLAN
In the light of the foregoing, we find ourselves utterly unable to
agree with the statement that a large part of the interpretation of the Revelation must be
regarded as doubtful; nor is there any evidence to show that there was any uncertainty in
the mind of Pastor Russell as to the interpretation of the major portion of the book. The
evidences clearly establish the fact that he made a
great study of the Revelation, and that, he understood almost all of it, and while he
did not write and publish a specific volume on the Revelation' nor leave any manuscripts
whatever on it at his death, yet we have the evidence showing that he wrote and published
much on the last. book of the Bible, and he stated himself in a manner, not doubtful, but
positive. True, he did -not expound several portions of the book, nevertheless, from what
he did express we can be well assured that he followed the historical method of
interpretation; that he believed that the Revelation was a history of God's people, and in
fact of the entire Divine-Plan, particularly from our Lord's First .Advent forward to the
end of the Millennium.
Those who have been carefully reading the Revelation series in the
HERALD, and have noted the quotations we have I given
from Pastor Russell's writings, will recognize at once that we have followed the same
system of interpretation; not because he adopted it, but because it is thoroughly
established by the facts of history thus far, and harmonizes with the remaining portion of
the Divine Word. Hence, in dealing with those
chapters which were -not Particularly explained by our Pastor, we find that we need
only carefully examine the, historical records of events and occurrences to find their fulfillment in complete harmony with
those portions which Pastor Russell did expound.
Our contention therefore is that the Lord's people today may read so
clearly the fulfillment of the symbols of the Revelation in the historical records, as
that by far the greater portions of the book need not be doubtful but fully established.
We do agree most heartily that there are portions of the Revelation that have not yet been
fulfilled, particularly the last three chapters of the book, but with: comparatively few
exceptions, the fulfillment of the first-nineteen chapters is in the past; and who of us
would assume the responsibility of saying that we cannot understand any of the last three
chapters because their fulfillment is still future? To the contrary, we believe that all
will agree that in the light of other portions of the Bible, even, though the fulfillment
of the, last three chapters is still future, it is easy to understand very much of their
significance, which brings special joy and profit as they so clearly reveal to us the
consummation of the Divine Plan in the deliverance and glorification of the Church, the
resurrection of the dead-, the restitution of all the willing and obedient to human
perfection and life in paradise, with perfect harmony and peace reigning everywhere. Thus
while the full significance of the last three chapters will be realized more fully when
those symbols have been fulfilled, it is surely to our profit to study them now in the
light of history and other. portions. of God's Word.
In making these presentations to our readers in the Revelation
series, we have trusted to do it in the same spirit in which our Pastor presented all of
his writings, namely, not claiming Divine inspiration and infallibility, but as that.
of appealing to the brethren everywhere to exercise
their own personal liberty in the acceptance or rejection of what is presented, and to
use the spirit of a sound mind in receiving only
that which appeals to them as being established by
Scripture and the facts of history. We merely say to all, that these expositions
appeal to us as being sound and reasonable, and we invite the brethren to give them careful consideration, and to bring to
our attention any difficulties they may have in harmonizing the interpretations.
"TRY THE SPIRITS WHETHER THEY ARE OF GOD"
In addition to the above lines of reasoning as to why we recommend
the study of Revelation at the present time, we call attention to the general situation
that prevails among the Truth people throughout the world since Pastor Russell's death.
More than three years have passed since his departure. During that time various
expositions, volumes, and treatises on the Revelation have appeared upon the scene, under
various charming and attractive titles, written by various brethren who, to a more or less
extent, claim to be special light-bearers, and
as being sent of God to deliver His message to the remainder of the Truth people. Desiring
to have the advantage of all the, light possible upon the Christian's pathway, we have
carefully examined these various productions with the result that they are found to be
sadly in disagreement and contradictory. All of them have a commingling of Pastor
Russell's thought, with much that was not his thought, and much that we believe is error.
More than this, to our understanding, the general spirit expressed by the authors of these
different expositions does not seem to us generally to savor of the spirit of Christ, of
humility and meekness, and many statements in these expositions are made so dogmatic as to
imply that disagreement with them on any point would surely bring condemnation to the
objector. This, we are unable to regard as the spirit of the Lord. Again, as we soberly
and carefully examine these expositions of the Revelation by various 'brethren, we find
much that we are compelled to acknowledge is highly imaginative, visionary and
speculative, and entirely unworthy of credence. We find these expositions containing
within themselves inconsistent and contradictory statements, and all of them in some
important respects are very much out of harmony with the expositions that Brother Russell
gave us of the book.
"TAKE HEED UNTO YOURSELVES AND TO ALL THE
FLOCK"
As a result of all of these published interpretations and expositions
that are being given wide circulation, there has come to be much confusion among the Truth
people, and many, of the friends, far and near, have written us of their perplexity with
regard to the situation and the true meaning of the Revelation. In view of all of this
confusion and unhappy situation, it would seem that if there was ever a time when light on
the Revelation should be looked for it would be at the present; and that brethren who have
been placed by the Church in positions of responsibility in spiritual matters would be
sadly remiss in doing their duty if they sat idly by and sought no means of comfort, and
assistance for those who have expressed need and earnestly asked it. Surely, brethren who
are earnestly striving to fulfil a holy ministry toward the Lord's people should regard it
as their solemn duty to humbly and soberly seek counsel from the Lord, and guidance by Him
by Which they might present the exact facts as to what Pastor Russell taught on the
Revelation, and bring. together in a systematic manner the interpretations of the
Revelation that he gave; and additionally to look for, and if possible present, such further expositions of those portions of the
Revelation concerning, which our Pastor did not write, so as to clarify the situation,
and make 'manifest to all the Lord's true sheep, the
Truth, that thus they may be assisted out of their perplexity and confusion.
This, in fact, is the purpose of the Revelation expositions
presented in the HERALD during the past year. The brethren of the Editorial staff of this
journal, however, have not, and do not, pose as expositors of the Revelation, nor as
having superior ability to other brethren in this regard, but rather our efforts have been
to compile, or bring together the interpretations of our Pastor, together with such other
expositions as in God's providence have come to us from
faithful and godly men who have written on the Revelation during the past century, and
whose writings give evidence of soundness of mind and of a large measure of the Lord's
spirit by which, to our understanding, they have discerned deeply of the Divine truth
regarding the meaning of the symbols of the Revelation. And we desire to say, not
boastfully, yet truly, that we believe that our humble efforts have been much blessed of
the Lord, in that many of those who have studied the Revelation expositions in the HERALD
have been relieved of their confusion and perplexity and enabled to maintain a balance and
poise of mind that has kept them free from the
spirit of fanaticism and of fanciful speculation that is so prevalent at this time.
Realizing, as all the faithful watchers must, that what remains of
the Church of Christ in the flesh has been undergoing the severest trials and is perhaps
passing into the most crucial test of her earthly career-perhaps her Gethsemane
experiences, we regard it as most pleasing to our 'Heavenly Master to avail ourselves of
all His provisions in the way of truth and grace that are represented in His many
messages. We believe that it is timely that we earnestly commend to the
brethren every where a careful and sober study of the book of Revelation. Living as we
are in a period when some of the - events predicted in the book are grandly fulfilling
before our eyes on a most gigantic scale, events, too, of vast magnitude that mark the
overthrow of Satan's empire and the ushering in of the long-promised reign of
righteousness, the Kingdom of God, surely it is appropriate for us to inquire, and to be
prepared to receive, whatever our Master may be pleased to say unto us at
this time, especially as He, has promised to be with His faithful people even unto the
end, and has admonished, saying: "Blessed is he that readeth, and they that hear the
words of this prophecy."
Having been inquired of by many of the friends as. to the
advisability of forming classes for the study of the Revelation, and believing that a
systematic study of this, book will prove a means
of much blessing at this time, we purpose to prepare and publish in this journal in the
near future, a series of questions on the Revelation by which the various classes may
pursue in an orderly and systematic way the study of the visions of the Revelator. We ask
the brethren everywhere to join us in the prayer that the Lord may, by His providence and
by His counsel, guide and bless our mutual efforts to edify and comfort one another.
SERIES XXVI
THE VISION OF THE IMAGE OF THE BEAST
"And it was given
him to give Breath to the Image of the Beast, that the Image of the Beast should both
speak, and cause that as many as would not worship the Image of the Beast should be
killed. And he causes all, the Little and the Great, and the Rich and the Poor, and the
Freemen, and the Bondmen, that they should give themselves a Mark on their Right Hand, or
on their Forehead; [and] so that no one may be able to buy or sell unless He who Has the
Mark, the Name of the Beast, or the Number of his Name. Here is Wisdom. Let Him who Has
Understanding compute the Number of the Beast; for it is a Man's Number; and his Number is
666."--Rev. 13:15-18.
WE NOW come to the consideration of a vision that relates to the
closing events of the history of the Protestant sects, and which doubtless up to the
present time has had but a partial fulfillment. This is generally recognized by all the
later expositors, who see Protestantism's fallen condition and are separated from it. This
was the belief of Pastor Russell even up to his death in 1916. We quote one of his latest
recorded utterances to this effect:
"When the Earthquake, or Revolution, so prominently mentioned in
the Scriptures [Rev. 16:18], shall have come, that, no doubt; will be the time when the kings and the captains of
industry, of finance and of politics will in self-defense greatly exalt the power of
religious leaders. Then we may expect that the Federation of Churches will exercise a
power in the world such as has not been since the days of Papal supremacy. In the symbolic
language of Revelation, that will be the time in which the 'Image of the Beast' will have
life, and work great wonders, threatening, commanding, in the name of Heaven.-Rev.
13:11-18."--Z '15-3.
That Pastor Russell at that time believed that the "Image of the
Beast" began to meet its fulfillment some years previous to the time he wrote these
words will be seen from the following language:
"We have already pointed out a general organization of 'the
Image of the Beast' effected in 1846, and are waiting for what in the symbol is referred
to as the 'giving of life to the Image'."--Z. '05-99.
In order to understand this symbolic vision which in some of its
features evidently describes the most prominent events connected with the closing scenes
of the Gospel Age now eventuating, it will be helpful, indeed necessary, to have a clear
understanding of the present state of Christendom as it, is viewed from the Divine
standpoint. The reason for this is, that - it has been from out of these conditions,
undoubtedly, that the Image of the Beast has been rising, and its symbolic actions have
been gradually, and will continue to be, meeting their fulfillment. It is also quite
essential to be acquainted with the prophetic utterances of Christ and the Apostles that
portray Christendom's (both Roman Catholic and Protestant) present fallen condition. Let
us, therefore, refresh our minds with a brief summary of the present condition of
Christendom as it appears from the standpoint of enlightened Bible students, who have an
understanding of the true mission and work of the Church in this Gospel Age now closing.
THE PRESENT SITUATION
Western Christendom is divided into two parts, Roman Catholicism and
Protestantism. Roman Catholicism, since 1870, has ceased to be a "head" of the
symbolic Beast, in the- Scriptural sense of that term, for the reason that then it ceased
to exercise even a limited civil, political, authority--no longer since then having a
territory of its own over which it has an autocratic control in either civil or religious
matters. It lost every vestige of civil authority, and in this latter respect,
ecclesiastical also, when in 1870 it was obliged to surrender the city of Rome to Victor
Immanuel. However, as an ecclesiastical system it is still the most powerful and united of
any religious system in the world, and at the present time is anticipating that soon it
will regain its former power. In this respect, and as noting Protestantism's attitude
towards Rome, the "mother," the words of a noted Protestant clergyman of New
York, uttered on the occasion of an Inter-Church Conference in the city of Providence in
December last, are very significant. These words are:
"When an official. of the Roman church was approached on the
question of co-operating with Protestant churches in this movement [of world
evangelization], he pointed out that while Roman Catholicism was united, Protestantism is
going in every direction. He observed that when Protestantism has found itself sufficient
to unite, it will be time to suggest cooperating with a united Roman church. So it is
(this clergyman proceeds to say) that the world today looks eagerly to the Protestant
churches, and listens for their message; preeminently for the necessity of a united
Protestantism."
This unity, according to this Protestant (?) clergyman, has not been
fully perfected as yet, although from the rapid advances that have been made -since the
great war, it seems evident that it will very soon be accomplished. When this is
completed, the next logical step will be to imitate Papacy and appoint an administrative
head. In this respect the Protestant Episcopal church has already patterned after Papacy.
This church, in the United States, is an offshoot of the church of England, only differing
from this church in that its form of government was changed when the colonies separated
from England after the American Revolution. This was done in order to conform to the
United States Constitution. At this time the king of England ceased to be the head of the
Protestant Episcopal church in the United States. It has, however, recently (doubtless a
step in the furtherance of a "united Protestantism"), felt the necessity of
appointing a head. We quote in evidence of this from 'the Boston Herald of Dec. 9, 1919:
"The city of New York is to become to the Protestant Episcopal
church in America what -the city of Rome is to the Roman Catholic church. Instead of a
Pope it is to have a presiding bishop, chairman of a council, which will correspond in
many of its functions to the College of Cardinals. The entire Episcopal church under the
American flag, with its almost 2,000,000 communicants, is to be administered from the
Episcopal 'Vatican' in the Metropolis, just as is the entire Roman Communion with its
almost 300,000,000 communicants from the chair of St. Peter in the Eternal City on the
Tiber. . . . One striking difference between the Episcopal 'presiding bishop' and Pope
Benedict XV is that Bishop Gailor is elected only for a term of six years, whereas the
occupant of the Vatican throne is elected for life."
INTER-CHURCH WORLD MOVEMENT
As showing the rapid progress that is being made towards a complete
Federation of the other Protestant churches, the following, also from the Boston Herald, Dec. 10, 1919, is interesting:
"Boston's 'school' of the Inter-Church world movement which will
train more than 400 specially selected clergymen and laymen in the purpose and program of
the movement, opens this morning in the First Baptist Church, Commonwealth Avenue. The
school will be in session three days, and at the end of that period the 'graduates' will
be qualified to train 25,000 Christian workers in Eastern Massachusetts."
This conference it is stated is only one of 66 which were *held in
the interests of the "Inter-Church World
Movement" in the first three weeks of December. John R. Mott, chairman of the
executive committee of the Inter-Church world movement, characterized it as "probably
the greatest movement the world has seen since the days of the Apostles." This is
doubtless true from the standpoint of a fallen church, not understanding the mission of
the true Church; or if it does understand that mission, changing, substituting the
original commission of the great Head, Christ, for another of its own. The same article
states that "more than 70 denominational boards have endorsed the movement."
In an issue of the same paper, of Dec. 11th, a statement by one of
the speakers at the conference describes one of its objects to be, "to bring home to
the American mind and conscience, the stewardship of money and to make clear that the only
solution of the present day problems of society and industry is the Christian conception
of all money and all life." The same speaker desired it to be understood that the
Protestant churches were not dying or decadent. "Dying churches," he said,
"do not undertake tasks so gigantic as this." Another speaker declared that
"there is power enough in the church to take
possession of our social order and convert industry to God. It is a consummation
devoutly to be wished in this most critical hour." However, we find nowhere taught by
Christ and the Apostles that this was in any sense the mission of the Church in this Age.
Another speaker stated that "200,000 individual churches were. represented in the
movement, which included a combined membership of some 25,000,000 persons."
As further showing the state of Christendom we note that the only
government today in Western Christendom that possesses the characteristics of a
"Beast" in the sense in which an ecclesiastical and civil government is a
symbolic "Beast," namely, that the civil ruler must be the ,head of the church,
is that of Great Britain. The influence of this great church government extends into its
colonies which are scattered all over the world. This English government has for some
centuries, past been reckoned as Protestant. While the influences - of true Protestantism
have for about two centuries caused this professed Christian government to be very
"lamb-like" in its claims and exercise of religious authority, there has nothing
occurred, legislatively, to deprive this ruler. of his title as Supreme Head of the Church
of England. The religious church system of this government falsely claims apostolic
succession,' and therefore is the only one 'at the present time except Papacy that can
fulfil the symbolism and give "life" (so-called Divine authority) to the
"Image of the Beast." This "Image of the Beast" (organized united
Protestantism) is rapidly developing out of present conditions, preparatory to a
fulfillment of all the requirements of this vision. We have in our previous exposition
identified this great ecclesiastical and civil government of England with that of the
two-horned lamb-like Beast portrayed in this same chapter.-Rev. 13:11-14.
THE IMAGE OF THE BEAST NOW IN EVIDENCE
In the foregoing we have given a brief synopsis of the condition of
Christendom at the present time, for the reason, as already stated, that out of these
various elements and conditions it seems quite evident to many prophetic students that
this "Image of the Beast" has begun and is being rapidly developed. We remark
here that the word "Image," as used in this expression, means likeness; i. e.,
similar in its claims and use of power to that of Papacy. In previous verses of this
chapter we find that the "Beast" of which this "Image" is to be a
likeness is the one mentioned in verses 3 and 14, as having one of its "heads"
mortally wounded, which, however, was afterwards healed. We have previously' indicated
that this "Beast" represented the ten kingdoms of Western Europe under its Papal
head, and that the Papal head is the one referred to. It has 'already been explained that
the Reformation Movement of the sixteenth century, as well as the further effects of that
Movement in 1799, accomplished this "wounding" of the Papal head, from which a
partial recovery was realized. We also have found that in 1870 it received a wound, from
which, up to the present time, it has not recovered.
The present state of Protestant Christendom and its rapid unification
points to Protestantism, civil and ecclesiasticaI, as that, out of which the symbolic
"Image of the Beast" is to rise. Indeed it has already begun to fill up some of
the requirements. Before proceeding to give evidence that this is the correct
interpretation, or make application of the vision, we inquire, What would be required to
constitute Protestantism an Image of Papacy, or the Papal Beast? The answer is,
Protestantism in becoming an "Image" would be expected to indicate its own
rejection and disownment of much of the truth respecting the Divine Plan, and a perversion
of the things pertaining to God. Thus, following methods and proceedings like that of the
"Beast" of which it is an "Image." In speaking of such a state of
Protestantism, we desire to be understood as referring to the great system itself, and not
necessarily to all of its individual membership. This rejection, so far as it relates to
Protestantism as a system, has* evidently taken place, and is proven in the following
manner:
(1) In its ceasing, as a system, to protest against Roman Catholic
usurpation of Divine authority and its false doctrines, etc. Because it did vigorously
protest against Papacy at one time, the name Protestant came to be used in connection with
the Reformation Movement.
(2) In its failure to acknowledge openly the unscripturalness of many
of its own false doctrines. These are stated in certain articles of the Evangelical
Alliance, formulated at the time of its organization in London in 1846, being made up of
representatives of practically all denominations existing at that time.
(3) In its quite general rejection of the Scriptural teaching that
the ransom sacrifice of Christ has secured for all mankind, in a due, time appointed by
God, a full, fair trial for eternal life.
(4) Indeed, in its almost universal rejection of the great doctrine
of atonement for sin.
(5) In its erroneously claiming itself to be the Kingdom of God,
established by Christ, that is to bring the promised righteousness and peace foretold by
the ancient Prophets. This Kingdom was proclaimed by Christ and His Apostles to be
introduced only by His Second Advent.
(6) In its substitution at the present time the teaching of moral,
social, industrial, political and other reforms, for the preaching of the good news of the
coming of the Kingdom, which alone is to be the remedy for all humanity's present woes and
evils.
(7) Its unbelief in, and its despising of "the sure word of
prophecy," and its consequent blindness to the "signs of the times."
(8) Its desire and efforts at the present time to bring about a union
with Roman Catholicism.
(9) Its boasting of its own
self-sufficiency and large following.
All of these things and others which might be mentioned mark its fall
from God's favor.
EVANGELICAL ALLIANCE BEGINNING OF IMAGE
The next thing that would be required to constitute an Image of
Papacy would be, on the part of the different divisions of Protestantism, a manifestation
of a desire for some central head or council, possessing Divine authority to settle
disputed questions about doctrine, and thus decide who and what is orthodox ( ?). We note
that it would be quite reasonable to suppose that the beginning stage of such, a movement
would be similar to that which began to take place in St. Paul's day, and which in later
times resulted in Papacy's claims to headship. Now it is a well-known fact of history that
the beginning stage of such a movement occurred in 1846 in the organization of what is
known as the Evangelical Alliance. It is also true that since that time there has always
been a class of Christians, small in numbers to be sure, who have kept separate from the
false doctrines that have been held by, and are so characteristic of, the various
denominations, constituting the Evangelical Alliance.
It is proper and fair to say here, however, that there can be no
doubt that the object that was in the minds of many who were instrumental in calling that
conference of Protestants was a good one; and had the conference been satisfied with the
adoption of some of the articles that were formulated to constitute a bond of union, it
would have been commendable to God, and would have assisted to an obtainment of a
deliverance from 'many grievous errors and an advancement to a knowledge of the truth as
it is in Christ. No true Christian could object to the following:
"Article 1. The Divine inspiration and authority of the
Scriptures.
"Article 2. The right and duty of private judgment in the
interpretation of the Holy Scriptures.
"Article 5. The justification of the sinner by faith
alone." -International Encyclopaedia.
Some of the other Articles, however, were so erroneous, viewed from
both the standpoint of the Scriptures as well as sanctified reason, that the comparatively
few intelligent Bible Christians of those times
could neither accept, subscribe to, or support them. Of these are:
"Article 3. The unity of the Godhead for as it is called] the
Trinity.
"Article 8. The immortality of the soul and the eternal
punishment [torment] of the wicked."--International
Encyclopaedia.
The first session of this conference "was held in Free Mason's
Hall in London, England, Aug. 19-23, 1846, at a meeting of about 800 persons,
Episcopalians, Presbyterians, Independents, Methodists, Baptists, Lutherans, Reformed,
Moravians, and others."--International
Encyclopaedia.
In commending some of the work accomplished by the Evangelical
Alliance since its organization, we have the very significant statement from the same
authority:
"These instances are sufficient to show that the power of
Christian public sentiment, as expressed by the Alliance, already [18951 commands
respectful hearing everywhere, and must ultimately be universally obeyed."
IMAGE OF BEAST TO RECEIVE LIFE
Regarding the significance of this movement of the Protestant
denominations, as bearing on a partial fulfillment of this vision of the "Image of
the Beast," and its effects at the time and since upon intelligent, enlightened
Christians, the following words of Pastor Russell are very instructive:
"Thus, A. D. 1846, the end of the 2300 days [years, Dan.
8:13,14].... found an unorganized nucleus of Christians, who not only agreed with the
'Disciples,' regarding simplicity of church government, the discarding of all creeds but the Bible, and the abolition of all titles by
its ministers, but with the 'Baptists' relative to the outward form of baptism, and with,
Luther in regarding the Papal system as the Man of Sin, and the degenerate church the
mother of harlots and abominations. These, -standing aloof from any compromise or affinity
with the world, taught vital piety, simple trust in the omnipotent God, and faith in His
unchangeable decrees; and, in addition, while recognizing Christ as Lord of all, and now
partakers of the Divine nature, they were guarded against the unscriptural as well as
unreasonable theory that Jehovah is His own Son and our Lord Jesus is His own. Father; and
they began to see that eternal life and immortality are not present possessions, but are
to be expected only as gifts of God through Christ in the resurrection.
"And, as though God would arrange that thereafter there should
always be a class representing His Sanctuary cleansed, kept separate from the various
sects, this very year 1846 witnessed the organization of Protestant sects into one great
system, called The Evangelical Alliance. This organization, mindful of the new views (of
the cleansed Sanctuary) clearly defined its faith in human immortality, adding it as the
ninth article of its creed. Thus it separated, and has since kept separate from other
Christians, a company of God's children-the Lord's cleansed Sanctuary--a sanctuary of
truth. And to this cleansed Sanctuary class other meek and faithful children of God have
been added daily ever since; while from it have been eliminated such as lose the spirit of
meekness and love of the truth. To maintain their standing as the cleansed Sanctuary,
against organized opposition and great numbers, becomes a severe test of courage and
faith, which only a few seem able to endure: the majority follow the course of their
predecessors, and endeavor to make themselves respectable in the eyes of the
World." -- Studies, Vol. III, 119, 120.
We will now consider the special characteristics described in the
symbols of this vision of the "Image of the Beast," for it is only by an
understanding of their meaning that we will be able to discover what has been fulfilled,
and to discern those things that await fulfillment. One of the most significant things
mentioned is that when this "Image" is fully developed it will "both speak,
and cause that as many as would not worship the image of the beast [bow down to its
decrees] should be killed." The meaning of this is that it will assume and exercise
authority in both civil and religious matters. This will require a union of church and
state. The assumption and exercise of such authority would mark it as having symbolical
"Beast" qualities. This, we have noted in a previous exposition, was a power
usurped and exercised by Papacy in the "dark ages," and still claimed by it.
Therefore, to be an image or likeness of Papacy would require on the part of organized
Protestantism, co-operation in some very marked way with the civil governments in a
similar -exercise of power. The being clothed with such power is described in the symbol
as that of giving breath (life) to the Image.
OBSERVATIONS BY PASTOR RUSSELL
Concerning how this "life" is to come, and its likeness to
Papacy's once exercise of power, Pastor Russell's words written in 1910 will be
more than interesting at this time. The words referred to are a comment on an incident
that took place at that time at a clerical conference of ministers of different
denominations in New York, presided over by the Protestant Episcopal Bishop, David Green
All the speakers were advocating and pledging themselves to work for a union of Protestant
churches. We quote the account of the incident referred to: "Speaking for
Presbyterians, the Rev. Dr. George Alexander, moderator of the New York Presbytery,
declared they stand ready to meet Episcopalians half way. Bishop Greer had mentioned the
moderator by name, saying he wished he might have the privilege of laying on of hands upon
such a leader as he. Replying, the veteran Presbyterian leader said he would not seriously
object."
The comment by Pastor Russell is as follows:
"Here we have exactly what we have been looking and waiting for
since 1881, when we announced the Federation of the Protestant Churches to be set forth in
the Bible as one of the prominent features of the harvest of this Gospel Age. We then
pointed out that the attempt to organize Protestantism, first made in 1846 through the
Evangelical Alliance, would reach consummation soon.' We pointed to the Scriptures which
indicate that this Protestant Federation will so considerably resemble the Roman Catholic
Institutions as to properly deserve to be called its -'Image,' and that the 'Image'
already existed in a disorganized condition, as represented in the terms of Protestant
orthodoxy and their co-operation with Catholicism. We pointed out that the important
matter waited on and necessary to the power and activity of the Protestant 'Image' is the
'life' which it is to receive from the Protestant Episcopal System."--Z. '10-308.
Speaking of the time when this Apostolic ( ?) succession will be
conferred, he. further remarks:
"Then, they think, we will present to the world a large system
and a bold front and command their attention to the voice of the Church and the Voice of
God coming down through the 'apostolic succession'--just as the Cath olics do--a mild
'Image' of Catholicism, but full of its power and vigor. . . To us the Scriptures indicate
that the prosperity of the Federated Protestant 'Image' will for a, little time be so
great, so pronounced, and its arrogance become so great that the sympathy of the masses
will be entirely alienated and turned into bitterness. Hence the Scriptures show us that
the climax will come suddenly, unexpectedly, 'In one hour.'--Rev. 13:15-17."--Rev.
18:10. Z '10-309.
Since these words were written in the light of history unveiling
prophecy, the correctness of this writer's interpretation of this vision is becoming more
and more confirmed. Concerning developments in the social and political world that seemed
to Pastor Russell would hasten rapidly the vitalizing of the "Image," his words
written at an earlier date than this (1910) are now under present conditions very
significant and more -confirmatory of the correctness of the interpretation. We quote
these words:.
"Meantime Socialism (which, although not so intended by its best
and ablest leaders, is incipient anarchy, because even its best propositions would prove
unworkable under present selfish conditions) will be making strong headway throughout
Christendom, and will be causing more and more perplexity to the great, the rich, the
mighty, the wise, the influential, according to the course of this world. The. quickened
'Image' will be closely related to the chief captains of industry, finance and politics,
and the dread of Socialism and irreligion and anarchy will draw them more and more closely
together and make each the more energetic in support of the other.
"As a result of these conditions we may expect an increasing
disregard of the rights and constitutional prerogatives of all who are not directly active
supporters of the powers that be, political, financial and religious. The freedom of
speech and freedom to 'circulate literature will be greatly abridged, under the plea that
such abridgment is necessary for the public welfare, which in some respects will be the
truth. Anything not fully in line with the rulers of that time will be reckoned as in
opposition; and notwithstanding our disposition for peace, and our good will toward all
men of all classes and stations, the Watch Tower publications [those of Pastor Russell]
will probably come under the ban with those of Socialism -- though their teachings be as
opposite as the poles. The period following will seemingly be the time when the door will
be closing-and opportunities for service will be-increasingly diminished, though
opportunities for suffering for the Truth's sake may increase."--Z. '04-198, 199.
The effects of this giving of life to the Image of the Papacy, is the
"causing of all who will not worship [bow down to it] to be killed." While this
feature was fulfilled in both a literal and symbolical sense by Papacy (i. e., Papacy did
both literally and symbolically kill), yet we would expect the symbolical feature 'to be
the one more particularly described in the "Image." -Regarding this we quote
again the above author:
"Doubtless, some of the first enactments will be against
anarchy, social evils, immoralities, etc., and be very gratifying to all lovers of peace
and order. Subsequently, however, we may be sure that this power will be exercised against
Socialists, as being of a class calculated to disturb the public peace and to unsettle the
present order of things. Still further along, all who are dissenters from the Church
confederation will come under the ban and under the pressure, with a realization that
liberty of thought on religious subjects has much to do with all liberty, and with the
thought that the repression of liberty must mean the suppression of all religious teaching
along independent lines, or, as we say, Scriptural lines. . . . ,
"So far as we are concerned these restrictions and suppressions
must not move us to an- abandonment in any degree of the wisdom that cometh from above,
which is first pure, then peaceable, easy of entreatment and full of mercy. and good
fruits."--Z. '05-100.
LIFT UP OUR HEADS AND REJOICE
The advice given to the Lord's consecrated by this wise teacher,
concerning how such suppressive measures should be received, is worthy of very careful
consideration, causing the Lord's true people to know how to conduct themselves when these
times will be ushered in. We quote the words containing this advice:
"Instead of feeling even angry with those who would use
restraint, we must be prepared to regard their course as our Lord regarded the course of
those who suppressed Him, and His answer to Pilate must -satisfy us. His words were, 'Thou
couldst have no power at all against Me except it were given thee from above.' (John
19:11.) If the power for suppression is, given by-our Lord it will mean to us the good
tidings that the Kingdom is very near at hand, and all the more we will lift up our heads
and rejoice, knowing our deliverance is at hand, and that just a little further, after the
great storm of anarchy, the Sun of Righteousness shall shine forth clearly and gloriously
to the blessing of all the families of the earth, under the administration of the Kingdom
of God's dear Son, of which, by the grace of God, we hope to be members."--Z'05-100.
As further illustrating the meaning of this symbolical
"killing," we quote:
"The worship and the killing are symbolic as well as the Image,
and this signifies that all who will not bow to the decrees of the Evangelical Alliance
shall be esteemed as heretics, shunned and cast out by all who are Orthodox (?), i.e., all
who worship its decrees. . . . To be cut off from one church now implies dismembership
from all orthodox churches; which implies of course, that you are a heretic, and not at
all a son of God. . . . To those of us who regard only the heavenly organization, and who
look for the smile of the true Head of the Church only, and who accept His Word as the
only limitation of faith and knowledge; such cannot worship either the Beast or his Image,
after they come to realize it, but will 'worship God' only." Z-- Jan. and Feb., 1882.
The fulfillment of the vision in this latter respect is, and
has been for some time past, in operation; the false doctrines keeping all who love and
are determined to encourage and support only truth outside of these sectarian
organizations. Concerning in what way the two-horned Beast, the Church of England, caused
the formation of the Image, the following explanation seems to the point:
"She advised this by her example. From the year 1800 to 1846 was
a time in which great numbers of new sects arose, whereas, before that they were few and
prominent. This gave rise to uneasiness among the older denominations who wondered
whereunto this thing would lead. As the Bible came to be read more and more by the masses,
occasional individuals would feel free to preach what they thought it taught, regardless
of denominational creeds and the views of older sects. As a consequence Protestants were
fast splitting up into fragments. They began to say, By what means shall we check and stop
this disposition to individual thought and opinion relative to the teachings of Scripture?
They wanted to stop the very thing God desired, viz.: that each individual should be free
and independent of restraint, with his faith based, not on the views of others, not on the
decision of councils or presbyteries, nor in the decision of the Pope, nor of things
approved of the Head of the English Church, but in the Word of God.
"The question came -- How can we restrain these preachers? This
was a quandary to all except the Roman and Episcopal Churches, since these both claimed
the 'Apostolic Succession,' and that this by ordination conferred upon their ministers
special power and authority to preach and to administer the 'Sacraments'; hence that no
others had a right to do so, but were clerical pretenders. Other denominations could not
claim this continuation of apostolic power through their preachers, but simply set them
apart by prayer, consequently those of one denomination could not object, that the
preachers of other denominations, as well as all laymen, were not as truly authorized of
God to expound the Scriptures as their own clergy. "But the example of the Church of
England showed what a prestige she had by reason of the voice of authority with which she
commanded a reverence for her clergy and her teachings. The teaching by example was not
lost. The various denominations felt a necessity for some common Standard of Doctrine
which would be supported and upheld by all of them, and thus -give prestige to their
teachings, and bring the combined influence of all against any further advance in
knowledge or the development of any different phase of Truth. Thus they would protect
themselves by being able to say -- The combined opinion of all Protestants is against you;
therefore you are heretics and therefore we will shun you. . . ..This was done by the
formation in 1846 of the 'Evangelical Alliance.' It was stated to be one of the objects.
of the Alliance (and we believe the principal one) to 'Promote between the different
Evangelical denominations an effective co-operation in' the efforts to Repel Common
Enemies and Dangers.' .
"It is far from my wish to say that they purposely combined
against the unfolding of truth, nor would I say this of Papists. But I do say, that by
their action- they were following Papacy's tactics and that in that Alliance they did make
an 'Image of the Beast.' . . .
"How much the Image resembles the Papal Beast may be judged from
the fact that Papacy acknowledged the Image-owned it as a creditable likeness-by the
Pope's sending 'Greetings' to the last meeting [at time of this writing] of the
Evangelical Alliance--1879. Strange to say the delegates to the Alliance had so far lost
sight of the principles and doctrines which led to the protests against the Papal church
(that it was the Harlot church--anti-Christ and Man of Sin, mentioned in the Scriptures),
that they actually felt flattered by the Pontiff's notice, instead of becoming alarmed and
examining how and why he who is 'The (chief) anti-Christ,' should feel pleased to greet
them as fellows. A prominent Presbyterian minister present at the above named meeting
mentioned the 'Pope's Greeting' with evident pleasure and satisfaction."--Z Jan. and Feb., 1882.
RECEIVING THE MARK OF THE BEAST
We now consider another feature in which this great Federation has
been and will become more and more an Image to Papacy. This feature is contained in the
words: "And he causes all, the Little and the Great, and the Rich and the Poor, and
the Freemen and the Bondmen, that they should give themselves a Mark on their Right Hand,
or on their Forehead; [and] so that no one may be able to buy or sell unless He who Has
the Mark-the Name of the. Beast, or the Number of his Name."--Vs. 16, 17.
The meaning of this symbolism is thus
most reasonably explained by Pastor Russell:
"All classes of Christians must
bow: all must, in some way, give evidence of their support of the Image and consecration
to its interests and laws; either a public, open profession of being members of the
Alliance, and hence supporters (mark in forehead), or at least a giving of some assistance
and influence to the principles of image organization (the right-hand support). . . .
"The 'buying and selling'
[mentioned in the vision] refers to dealing in spiritual things. None may be recognized as
having any right to teach or preach or baptize or administer the emblems of our Lord's
death, except those licensed to do so by some orthodox member of the Image. And acts of
such persons [unlicensed] are not counted valid."--Z Jan. and Feb., 1882.
In summing up, the conclusions. thus
far in the interpretation. and application, the following words from the same authority
are very helpful to a comprehensive understanding of the vision: I
"These things fit together
wonderfully; nor should it surprise us that in giving an account of the Church and its
later times all three of these great systems should be mentioned thus by our Lord. The
English Church system is certainly a Beast, in the same sense as Papacy was, with the
different characteristics noted; and the Evangelical Alliance is certainly a perfect Image
of it. It is what in politics or business would be termed a 'ring'--a religious ring or
monopoly, organized to hinder others from going into the work of truth-seeking."--Z Jan. and Feb., 1882.
We now, in conclusion, come to the
consideration of what is meant by the "number of the Beast." A solution of this
seems to be required to prove that one has the true interpretation of the whole vision of
this 13th chapter. This seems to be implied in the words of St. John:
THE NUMBER OF THE BEAST
"Here is Wisdom. Let Him who Has
Understanding compute the Number of the Beast; for it is a Man's Number; and his Number is
666."--V. 18.
A very important matter connected
with the solution of this enigma is to determine which of the two wild Beasts is this
Image to be a likeness of-the two-horned Beast, representing, as we understand, the church
'government of England, or the ten-horned wild Beast, which under its Papal head,
represented Papacy. In Pastor Russell's exposition of 1882, he called attention to an
interpretation, not original with him, that made an application of this "number"
to both. In 1911, however, in reply to a question concerning this matter he gave the following interpretation:
"There are various,
interpretations given to this. I am not specially prepared to say all about my view of the
matter, except that I believe it would represent the title of Papacy. There are three
Latin words inscribed on the Pope's crown, Vicarius Filii Dei, the Vicarious Son of God.
This title attached to the Pope would seem to be an illegitimate one. He is not the
vicarious Son of God; he is not the vicar of Christ; he is not reigning instead of Christ;
and therefore, every intimation to the effect that he is the substitute or representative
of Christ in reigning power would seem to be that of a blasphemy. Not that the Pope and
the Catholics understand that they are blaspheming. I presume they feel fully confident
that this is all very true of him. But to our understanding it is untrue, and he is in a
false position, and is really anti-Christ, or the counterfeit Christ, as the Bible would
express the matter."
The numerical signification and sum
of these letters, "Vicarius FiIii Dei," is
shown in the accompanying formula:
V |
= |
5 |
I |
= |
1 |
C |
= |
100 |
A |
= |
0 |
R |
= |
0 |
I |
= |
1 |
U |
= |
5 |
S |
= |
0 |
|
|
|
F |
= |
0 |
I |
= |
1 |
L |
= |
50 |
I |
= |
1 |
1 |
= |
1 |
|
|
|
D |
= |
500 |
E |
= |
0 |
1 |
= |
1 |
|
|
666 |
We give in this connection a very
interesting dissertation on this matter from an exposition written in 1828:
"Mention having been made of the
'number of the Beast or the number of his name (for they are both the same), the Prophet
proceeds to inform us what the number is, leaving us from the number to collect the
name, v. 18, -- 'Here is wisdom. Let him that
hath understanding count the number of the Beast.' It is not therefore a vain and
ridiculous attempt to search into this mystery, but on the contrary is recommended to us
upon the authority of an Apostle.
"For it is the number of a man;'
it is a method of numbering practiced among men; as 'the measure of a man' (Rev. 21:17),
is such a measure as men commonly make use of in measuring. It was a measure practiced
among the ancients to denote names by numbers; as the name Thouth or the Egyptian Mercury was signified by the
number 1218. . . . St. Barnabus, the companion of St. Paul, in his epistle, discovers in
like manner the name of Jesus crucified in the number 318. It hath been the usual method
in all God's dispensations, for the Holy Spirit to accommodate his [its] expressions to
the customs, fashions, and manners of the several ages.
"Since then this art and mystery
of numbers was so much used among the ancients it is. less wonderful that the 'Beast' also
should have his number, 'and his number is six hundred and sixty-six.' Here only the
number is specified; and from the number we must, as well as we can, collect the name.
Several names possibly might be cited, which contain this number: but it is evident that
it must be some Greek or Hebrew name; and with the name also the other qualities and
properties must all agree. The name alone will not constitute an agreement; all other
particulars must be perfectly applicable; and the name also must comprehend the precise
number 666.
"No name appears more proper and
suitable than that famous one mentioned by Irenaeus, who lived not long after St. John's
time, and was the disciple of Polycarp, the disciple of John. He saith, that 'the name Lateinos contains the number of 666; and it is very
likely, because the last kingdom fourth empire of Dan. 7] is so called, for they are
Latins who now reign; but in this we will not glory,'- that is, as it becomes a modest and
pious man, in a point of such difficulty, he will not be too confident of his explication.
Lateinos with e i, is the true orthography, as the Greeks wrote
the long i of the Latins, and as the Latins themselves wrote it in former times. No
objection therefore can be drawn from the spelling of the name, and the thing agrees to
admiration.
"For, after the division of the
empire the Greeks and other orientalists called the people of the Western Church, or
Church of Rome, Latins; and as Dr. Moore expresses it, they Latinize in everything, Mass,
prayers, hymns, litanies, canons, decretals, bulls, are conceived in Latin. The Papal
councils speak in Latin ... Nor is the Scripture
read in any other language under popery, than Latin. Wherefore the Council of Trent
commanded the vulgar Latin to be the only authentic version. . . . In short all things are
Latin; the Pope having communicated his language to the people under his dominion as the mark and character of his empire. They themselves
indeed choose rather to be called Romans, and more absurdly still, Roman Catholics; and
probably the Apostle (John], as he hath made use in some Hebrew names in this book
[Revelation], as 'Abaddon' (Rev. 9:11), and 'Armageddon' (16:16), so might in this place
likewise allude to the name of the Hebrew language. Now 'Romith' is the Hebrew name for the 'Roman beast,'
or Roman kingdom;and this word, as 'Well as the former word 'Lateinos' contains the just and exact number 666."--Newton's Dissertations.
 The numerical signification of these letters, and the sum of the
same is found in the accompanying form:
The reader will bear in mind that in this enumeration we give the
corresponding English letters for those, of the Greek words Lateinos and Hebrew word Romith.
"FINAL PERSEVERANCE OF THE SAINTS"
As we shall in later visions of the Revelation meet the expressions,
Beast, Image of the Beast, Mark of the Beast, and Number of the Beast, as descriptive of
systems or characteristics which the last company of saints will have to overcome in order
to be accounted worthy of kingdom honors (See Rev. 14:9; 15:2; 20:4), it is necessary to
keep in mind what these systems and characteristics are:
 (1) The Beast, the Papal head, or Papal system, to which the ten
-kingdoms, once gave their support, and which in our day they have turned against.
(2) The Image of the Beast, organized Protestantism in some way
united to the civil governments, and in sympathy with Papacy.
(3) The Mark of the Beast, fear, reverence, manifested on the part of
professed Christians in a feeling that in some way they must recognize or support as Divine institutions
these professed, united religious systems or any
that make claim to be the channel through which alone truth can flow.
To have the Mark, does not in
any way require a union with Papacy, itself, but
like Papacy's followers to have a fear to be
separated from these human church systems or organizations, or a feeling that they must belong to or support them
as Divine institutions. Let him that readeth
understand!
It will, we believe, be very interesting and profitable to close our
present article with one of the very last utterances of Pastor Russell on this subject:
"As our own eyes of understanding have opened, we have sought to
show to the Church, and to the world as far as possible, the great Divine Plan of the Ages--wonderful, beautiful, far superior to
anything human! Bible students the world over
are reading the Bible -and the signs of the
times in a new light; for God's own time has come
for lifting the veil of ignorance and darkness which for so long He has permitted Satan to
put before our eyes. To our understanding the present war is pictured in the Bible, as due
to begin in 1914. It is a great 'wind!
"Following the great war, the Bible teaches, a great
earthquake-social revolution-will take place. In connection with that earthquake will come
an exaltation of religious sects, Catholic and Protestant, on the side of the kings and
princes-political, social, financial, religious. Next will come the downfall 'of all
present religious systems. Speedily the symbolic 'fire' of the Bible will consume the
earth--anarchy. Following the anarchy quickly will come the long-promised Kingdom of God,
for which Christians have prayed, saying, 'Thy Kingdom come,' most of them with but little
conception of the true meaning of their words. During the reign of that Kingdom, 'a still
small voice,' the Message of Truth and Grace, will come to all mankind. The world's uplift
will progress; and the knowledge of the glory of the, Lord shall gradually fill the whole
earth. The longed-for haven of rest will then be attained, 'the desire of all nations.'
"All the true disciples of Jesus will see and hear in this
present 'due time.' 'My sheep hear My voice, said the Master. If any, therefore, are in
Babylon and do not hear the voice of the Lord now calling them out of this great apostate
system, our plain inference is that they are not His true sheep. This does not mean that
all will hear at the same moment. Some are dull of hearing; they may not be living very
near to the Lord. But so surely as they are His sheep they will hear; and so surely as
they are following in His steps they will hear clearly, and obey promptly."--Z
'15-165.
Let us clearly understand what is meant in its fullest sense by the
"Mark of the Beast." It is a characteristic of Papacy's followers. Let us be
very sure that we are real, true Protestants, not
alone against Papacy's claims, but any who make claims of a similar character.
--MARCH 14--REV.
1:4-18--
Golden Text.--"Jesus
Christ is the same yesterday and today, yea and forever."--Heb. 13:8.
ST. JOHN, the beloved disciple, in some measure or degree we believe,
typified or represented the last living members of the Little Flock. ,Doubtless this was
the meaning of our Lord's statement, "If I will that he tarry till I come, what is
that to thee?" St. John did not tarry, but a class whom he in some respects
illustrated are represented to tarry--a class who see with the eyes of their understanding
the visions and revelations which St. John saw in symbols in a trance.
The book of Revelation was written at a time when severe persecution
was upon the infant Church-near the close of the first century, probably A.D. 93-96, in
the reign of the Emperor Domitian, though some date it nearly thirty years earlier, in the
reign of Nero. No matter-- in either case it was written at a time of special peril and
severe persecution. For a time the Lord allowed the Truth, to become well planted and to
take root; the gifts of miracles and other gifts in the Church at that time assisted in
this matter.
For a time, although there we're persecutions of individuals such as
are recorded in Acts, the believers as a whole were not subjected to the severest of
trials at first. It was when the Truth began to spread, and had not only the enmity of the
Jews but also of the Greeks, that emperors and governors found favor with the masses by
persecuting the followers of Jesus.
The messages of our glorious Lord, sent through the Apostle John and
given to us in the symbols of the book of Revelation, are as truly the Savior's messages
as those uttered during his earthly ministry, and those subsequently sent us through the
Apostles.
St. John at the time of the trance vision was a prisoner, exiled to
the Isle of Patmos, a penal colony of those days an island almost uninhabitable, rocky,
barren. The crime for which he suffered this banishment was his faithfulness as a
mouthpiece of the Lord. At the time he must have been between sixty and ninety years of
age, supposing that none of our Lord's disciples were younger than Himself at the
beginning of His ministry. If his exile in any degree symbolized ostracism, which the
Lord's followers may expect in the close of this Age--a complete isolation from others and
a treatment implying that they are prisoners-we may take comfort in the thought that as
the Lord's favor and revelations to St. John more than offset his persecutions, so the
opening of the eyes of our understanding, and the granting to us of greater lengths and
breadths and heights and depths of knowledge and appreciation of our Lord and His Plan
will far more than offset the various experiences which in His providence He may permit to
come upon us. His assurance is that all things
shall work together for good to those who love 'God, to the called ones according to His
purpose. Whoever rests his faith securely upon His promise may indeed with the Apostle
Paul count all tribulations as loss and dross for the excellency of the knowledge of
Christ. Jesus our Lord.
ON THE LORD'S DAY
Presumably St. John referred to the first day of the week, now
generally called Sunday. It is peculiarly to us the Lord's day -- the day on which our
Lord rose from the dead, and on which all the promises of God's Word received life, and
our hopes through Christ were quickened. We may see in the expression also a reference to
the Millennial Age, called in the Scriptures frequently, "The Day of Christ."
We, today, according to our understanding of chronology, are living in the early dawn of
this day of Christ, and it is here and now properly that we begin to see the wonderful
things of the Divine character and Plan. But to see these things, to understand these
things, we must be in the spirit. Only those who have become new creatures in Christ Jesus
can be expected to understand and appreciate spiritual things, and this is the class whom
St. John represented. As St. John heard a voice behind him and looked in that direction,
so we who now are having the realities find that the Message is behind us, and turn and
look toward the past to see the fulfillment of the various features of the Divine Plan -
and to hear. and -understand the Message given to His people by the risen Lord. The voice
said, "What thou seest write in a
book and send to the seven churches" -naming seven prominent churches in Asia Minor.
(The words, "I am Alpha and Omega, the first and the last," are not found in the
oldest Greek manuscripts and are properly omitted in the Revised Version. These words,
however, do occur in, the Greek MSS. in verse 8 and again in Revelation 21:6, and a
portion of them later on in this lesson.)
There are many reasons for concluding that while the messages were
given to the seven churches specified and were applicable to them, they should properly
have a still wider application to the whole Church of Christ, the number seven
representing completeness and the order representing different epochs in the history of
the Church. Thus the Church at Ephesus would represent the condition of the Church in the
Apostle's days at the time of the -writing of the messages, while the Laodicean Church
would represent the Church in. our day-in the end of this Gospel Age. The other churches
would correspondingly represent different epochs intermediate, between the beginning and
now. To think otherwise would be to attach more importance to those seven comparatively
small churches of Asia Minor than they would seem to have deserved, and would have implied
an ignoring of other churches more numerous and more influential than they; as, for
instance, the churches at Jerusalem, Antioch, Corinth, Colosse, Philippi, Thessa-lonica,
etc. Furthermore, the details of the messages given to these seven churches apply to, and
fit historically, the one Church of the living God, over every member and branch of which
the Lord has a care. This thought, that the seven represented completeness, we find
emphasized in the other symbolical representations--in the seven golden candlesticks, the
seven stars, etc.
SEVEN GOLDEN CANDLESTICKS
Turning and looking, John, saw in symbol as we may now see with the
eye of faith. and understanding. He saw one like a Son of Man [like a man-like a priest,
as implied by the clothes described] walking amongst seven golden candlesticks, caring for
them, trimming the wicks, seeing, to the supply of oil, etc. We see that our Lord Jesus,
our glorified Master, although absent from us, has been present with His Church throughout
the past eighteen, centuries and more, protecting the interests of His
-cause and directing in respect to all of His people's affairs especially inspecting and
caring for the Church as a light bearer, a candlestick. Alas, how poor the wicks sometimes
have been, how feeble the light that has some times shone out into the darkness, how
much of trimming has been necessary and how much more may yet be necessary!
In the Tabernacle, and subsequently in the Temple of Solomon, the
golden- candlesticks or lampstands were placed by the Lord's direction-not seven
candlesticks, but one -with seven branches, representing the whole Church, the complete
Church during this Gospel A&. In Revelation the same candlestick or lampstand is
brought to our attention, but the parts are separated-the union, the relationship between
them, being supplied by our Redeemer, the antitypical High Priest. The lampstand
symbolized the Lord's nominal people of this Gospel Age, including His
"members." It holds forth the light of life, the light that shines in the
darkness and which He directed should be so let shine before men that they might see our
good works and glorify the Father in heaven. Alas! the Master evidently found but few good
works, but little glorifying light, shining out from His earthly representatives in many
of these epochs. This is represented by His messages, chidings, encouragements, etc.,
given to each of these epoch churches represented by the different candle sticks or
lampstands. It is to be noted that the lampstand represents the nominal church of Christ
rather than the true. This is shown by the fact that in the Lord's ad dressing each of
these lampstands or churches He finds fault with the many and approves the few,.
especially so in the last, the seventh, the Laodicean church of our day.
THE APPEARANCE OF CHRIST
We are not to regard the word-Picture of verses 13-16 as a portrait
of our Lord in glory.
It is a symbolical picture merely. He will not look as here described when we ,see Him as
He is and behold His glory. This symbolical picture, nevertheless, has precious lessons
for us more useful than an attempt to describe to our minds the appearance of our Lord as
a spirit-being, "dwelling in light which no man can approach unto," and which we
cannot appreciate until we shall be "changed" and be like Him and see Him as He
is.
His head and hair as white as wool and snow tell us of His wisdom,
and that He is the "Ancient of Days;" they speak also of splendor and purity.
His eyes like a flame of fire tell us in symbol that our Master is all-seeing, omniscient;
that He is not deceived by outward forms or ceremonies, but can and does read every
thought and intent of the heart. The contemplation of His glance should of itself purge
and purify our hearts to the extent of ability, to put far from us everything
which would have His disapproval.
Having described the head, St.. John mentions the hands and feet. The
remainder of the body was covered with a garment which reached from His head to His feet.
This may possibly represent the fact that the glory of Christ was manifested in His own
person, in His own ministry and in that of His twelve Apostles, His representatives, and
that with their death, the body of Truth was almost completely veiled throughout the
eighteen centuries intervening until now,' in the end of the Age, the feet members will be
illuminated by the Truth and shine forth, not like the Head, but as polished brass. When
we think of the great advantage every way which we of the present Age possess, we are
inclined to say, What manner of persons ought we to be in all holiness of living and
God-likeness. We who have the focused rays of Divine inspiration and revelation from the
past 6,000 years shining upon us with almost burning brightness, how it should consume in
us all the dross of selfishness, how it should purify us, how humble it should make us,
how we should be even in our flesh polished, bright, luminous representatives of the
glorious Head and members of the Christ !
"IN HIS RIGHT HAND SEVEN STARS"
The countenance of the majestic one present amongst the candlesticks
is rep resented as being like lightning. This reminds us of Daniel's description of the
holy One who communicated the message of God to him upon one occasion; it reminds us of
St. Paul's description of the great light that he saw on his way to Damascus, which
represented to his understanding the glorified Lord shining above the brightness of the
sun at noonday. So great was the splendor that St. John. fell as dead when he beheld it,
just as Daniel fell prostrated and was like a dead man in the presence of the mighty One
whom he saw, and just as Saul of Tarsus fell down before the majesty displayed to him. So symbolically
with us, when once we get a glimpse of the glories of the Divine character through the
Divine Plan, when once we get a true view with the eyes of our understanding of Him with
whom we have to do, as the great heart-searcher and caretaker of His Church, we fall
before Him humbled to the dust, realizing that we are imperfect, that we cannot stand be-,
fore our Master, that we are unworthy of His favor and blessing. But as He touched St,
John gently, raising him up, so He has spoken to us comfort, peace and. love, assuring us
that-we have not an High-Priest that cannot be touched with a. feeling of our infirmities,
but, on the contrary, one who is able to sympathize and mercifully to assist, one who has
bought us
with His own precious blood, who has accepted us and will number us as His body
members so long as we abide in Him, seeking in our hearts to know and to do His will. His
comforting assurance to us is:
(1) "Fear not." The same message that the Father sent us
through the Prophet Isaiah, saying, "Their fear of Me is not of Me, but is taught by
the precepts of men." (Isa. 29:13.) This lesson, "Fear not," is one of the
first that we must learn. We cannot come into close sympathy with our Lord and be taught
of Him respecting other features of His plan until we learn this lesson, "'Fear
not," until we learn to have. confidence in Him as the One who loved us and bought us
with His precious blood, and whose purposes toward us continually are for our welfare and,
if we submit ourselves to -His guidance, to bring us off conquerors and more than
conquerors. (2) "I am the First and the Last." We must recognize our Lord as the
One who was the beginning of the creation of God and the end of it, the One by whom were
all things, the One who is next to the Father, His very representative in everything
pertaining to the affairs of the universe. (3) We must recognize Him as the One who was
dead, the One who really died for our sins, but who as really was raised out of death by
the power of the Father. (4) We must realize that He is alive for evermore, that death has
no more dominion over Him, that the work is finished, that neither sacrifices of the mass,
nor death in -any other sense or form has dominion over Him, nor ever will have, nor will
ever be needed; His work is perfect, and, as He cried on the cross, "It is
finished." (5) We must recognize that He has the keys,, the authority, the power over
the tomb, to deliver from it all who are there imprisoned. We must also realize that He
has the "key," the power over death, so that those whom He liberates from the
prison-house of death, the tomb, like those who have not yet gone into it, but who -are
under the sentence of death, may all be ultimately delivered, set free from the dominion
of gin and death, delivered into the full liberty of the sons of God, righteousness and
life eternal.
It is this One whom we thus know, thus recognize. as the Instructor
and Caretaker of the candlesticks, the churches; whom we are to recognize also as having
in His right hand, in His favor as well as in His power, seven stars-the angels or
messengers of the seven churches. These stars apparently represent special ministers or
servants of the Church. In Revelation 12:1 the Church is pictured as a woman crowned with
twelve stars. These stars evidently represent the twelve Apostles as the special lights of
the Church. Similarly, in the picture before us, the seven stars which the Lord holds in
His right hand seem to represent special light-bearers in the Church-in each of the seven
phases or developments. That they are held in His right hand seems to teach us that these
should be considered as in some special sense under the Master's guidance and protection
and care in the interest of the churches which they represented.
It will be noticed that the messages to the various churches are all
addressed to these stars or messengers or angels of the churches, as though He would have
us understand that the appropriate message for each appropriate time or epoch in the
Church's experience would be sent by the Lord through a particular star or messenger whom
He would particularly commission as His representative. Our Lord Himself is represented by
the great light of the sun, and His special messengers in the Church throughout the entire
period are consistently enough rep resented as stars. The difference between the figures
of the star and the candlestick is manifest; the star light is the heavenly light, the
spiritual enlightenment or instruction; the lamp light is the earthly light, representing
good works, obedience,. etc., of those who nominally constitute the Lord's Church in the
world and who are exhorted not to put their I light
under a bushel, but on a candlestick, and to let their light so shine as to glorify their
Father in heaven.
A SHARP, TWO-EDGED SWORD
No part of the description could more thoroughly convince us that the
description of our Lord here given is a symbolical one than does this statement -that out
of His mouth proceeded a two-edged sword. As a symbolic picture, however, it is full of
meaning to us. It speaks of the Word of the Lord as the Sword of the Spirit, "sharper
than any two-edged sword." It reminds us that our Lord's words are not one-sided, not
merely directed against sin in one class; that His Word is sharp and cutting in every
direction, that sin is reproved by Him as much when found in His most earnest followers as
when found elsewhere. It assures us that none need attempt to pluck out the mote from his
brother's eye without getting rid of the beam in his own eye. It assures us that if we do
not show mercy to those who are our debtors we must not expect mercy from Him who has
proposed to extend His mercy to us. How heart-searching is the Word of God when we get to
understand it--not merely as a compendium of rules and regulations, but when we come to
catch the spirit of it, when we come to see that its requirement is love out of a pure
heart, first to the Father, secondly to our Lord and Head, thirdly to all His brethren,
fourthly to the world in general, groaning and travailing in pain , waiting for the
glorious blessings of the coming day, and fifthly, sympathetically toward our enemies
also, realizing that they are warped and twisted and blinded through the deceitfulness of
sin and through the machinations of the great Adversary.
--MARCH 7--1 JOHN
4:7-21--
Golden Text.--"Beloved, if
God so loved us, we also ought to love one another."--1 John 4:11.
IT is claimed by some authorities that the First Epistle of John was
written at Ephesus, or in the Isle of Patmos, southwest of Ephesus; this being one of the
large cities at that time where the Apostle made his home for many years; and around him
and under his charge were gathered the churches in six other cities of the Province of
Asia named in the early chapters of the Revelation,--Smyrna, Pergamos, Thyatira, Sardis,
Philadelphia, and Laodicea.
As is clearly indicated in the Epistle itself, the keynote is love.
God is Light, God is Righteous, God, is Love. The fundamental theme of the Epistle is
communion with the Father and the Son as the source of love to our brethren.
In the Scriptures the word Love is used to express the complete whole
of the grand and glorious qualities which make up the perfection of Jehovah. God is the
personification of Love. To whatever extent any one possesses this quality of Love to that
extent he has character-likeness to God. Whoever is fully in God's likeness may be said to
be Love; for Love is the great principle which represents most fully the Divine
character. I
"God is Love," our Lord Jesus is Love; and when the Church
is perfect, each member of the Body will also be Love. This great principle will have full
control of all that we do, and say, even as now it has control in the hearts of the Lord's
people, despite the weaknesses of the flesh, which prevent its full expression. When all
the imperfection is taken away, those who attain the prize of our glorious high calling
will have the image of God, the image of the Lord. The hope of attaining the likeness of
the Divine character is the great ambition which inspires us to faithfulness of endeavor.
Incidentally, it may be remarked that faith, hope and love are fruits
of the Holy Spirit. Although every good and perfect gift comes from the Father (James
1:17), nevertheless, there is a difference between a "gift" and a
"fruit." Possession of a gift may be acquired immediately, but a fruit requires
time in which to develop. So with the fruits of the Holy Spirit.
Here we see displayed the Wisdom of God. Development is a gradual
work. With those who have that earnest desire and determined zeal for righteousness which
God wishes them to have, every word and every act has something to do with the development
of this quality of Love. Our Heavenly Father does not expect us to acquire perfection of
love in the flesh, for its weaknesses and imperfections will not permit us to do so; but
He expects to find in those who will be members of the Body of Christ, that earnestness of
spirit. and faithful endeavor which demonstrate that if they had perfect bodies they would
always manifest love.
In order to reach this degree of development of character, we must
not live after the flesh, the old creature, but must train our minds to desire only those
things which are true, pure, lovely and good. In this sense of the word we are to be
copies of our Lord Jesus Christ.
KINDNESS NOT ALWAYS LOVE
The followers of Christ have consecrated their own wills and have
been begotten of the Holy Spirit, which is the spirit of Love; for it is the spirit of
God, who is Love. Therefore their sentiment toward one another must be one of loving
interest. Perhaps they are not always wise in knowing how to exercise loving-kindness;
sometimes their fallen nature may lead them to think that a certain course of action would
be the loving one, when it is. the very reverse-the wrong course. Hence we need to be on
the alert to perceive to what extent we are using the spirit of a sound mind in our
conduct and in our dealings with one another.
A person might manifest kindness in. word and act without having the
right motive. Sometimes kindness is prompted by motives other than love. It might be for
selfish reasons, or for the purpose of entrapping another to his disadvantage. This form
of fraud has become so common as to cause no particular comment.
The Christian's experience is a continual schooling. Daily we are
learning more and more about ourselves and about the Wisdom and justice of God. As we
learn these lessons day by day, we are learning more to reprobate and correct ourselves.
In thus discovering our own imperfections, we should learn, as a matter of course' not to
expect perfection in others; and we should give them credit for doing their best to
exemplify the highest ideals which they have in respect to the unity and perfection
required for membership in the Body of Christ.
Love is always kind; love cannot willfully injure another. The parent
who loves his child will not do anything to harm that child. He might sometimes make a
mistake and punish the child unjustly, but the motive behind a loving parent's action will
always be kind and true.
Love might sometimes be regarded as unkind, for the principles
governing the actions of the individual might be misunderstood. When our Heavenly Father
forbade Adam and Eve to partake of the fruit of the Tree of Knowledge, He had a wise
reason for so doing. No doubt He would have eventually permitted them to partake of that
fruit; but it was kindness on His part to keep them in ignorance of that fact. Thinking
God to be unkind, ungenerous toward them, Eve thought to obtain her rights. So with us. If
our Heavenly Father's kindness is not always understood, we may not be surprised if we
have a similar experience. Although our spirit, or motive, may be, right, yet we may not
al ways have the ability to manifest it; and so we must make due allowance when others
misunderstand us.
The Apostle declares (V. 9), "Herein was manifested the love of
God toward us, because that God sent His only begotten Son into the world that we might
live through Him." Indeed God's love has not yet been manifested to the world in
general. Only to a comparatively small number is God's love manifested at all, and it is
seen by them only with-the eye of faith. The great majority are blind to, these things,
and must wait for their appreciation of the love of God until the glorious time foretold
in the prophecies.
KNOWLEDGE NECESSARY TO LOVE
In proportion as we discern the perfection of the Divine character,
in the same proportion are we able to love the Lord with all our hearts, all our minds,
all our beings, all our strength. The Christian who attains to this in his heart has
surely reached the mark expressed by this command-the first command, the principal
command. The Lord may permit him to be tried, tested and proved along the line of this
love, and to demonstrate a fixity of love, but all the time he is thus being tested he is
at this standard of the Divine law. There is a distinction, however, to be made between
the heart standard by which the Lord is judging the Church and the fleshly standard by
which the same persons might be judged of others. Because of the weakness of the flesh,
the heart love for the Lord might at times not be fully and clearly expressed so that it
would be apparent to all mankind. As the Lord waits patiently for us to develop the fruits
of the Spirit, the graces of the Spirit, in our lives, so it behooves us to wait patiently
upon the fellow-members of the body as they seek also to become renewed in thought and
word and deed, sanctified wholly to the Master and His use.
There is a great difference between human or animal love, such as the
members of a family have for one another, and that love to which this text refers. The
love required of the members of the Body of
Christ is a love resulting from mutual relationship to the Lord, and comes from the spirit
of God dwelling in them--a Godlike love, which marks them as of His spirit, having been
begotten to His disposition. There should be something about the character of the Lord's
people which would demonstrate on all occasions that they possess true love for one
another. If this is not the case, the lack of love would be a reflection upon them all.
As we learn to love. one another, the love of God is being perfected
in us, the true, benevolent love which the Lord commands. The Lord said that we should
love one another as He has loved us-to the extent of being willing to lay down our lives
for one another. We are not to love some of the
brethren some of the time, and some of the brethren all of the time; but we should love all of
the brethren all of the time; and overlook their frailties and imperfections, taking
that high standpoint from which God views them,, forgiving one another, as God, for
Christ's sake, overlooks our blemishes. We ought to forgive those who trespass against us
-as we hope and trust that God will forgive our trespasses. No one can be of the
"elect" class unless this love be perfected in him. He may not gain so full a
control of the flesh that he will, never speak sharply, hastily, etc., but be must reach
the place where he will be perfect in intention before he can be accepted as a member of
that Kingdom.
Thus the Apostle says, "If we love one another [it is an
evidence that] God dwelleth in us, and [that] His love is perfeced in us." (1 John
4:12.) The same Apostle emphasizes this same point, saying, "Whosoever hath this
world's goods [interests, affairs], and seeth his brother, have need, and shutteth up his
bowels of coinpassion from him, how dwelleth the love of God in him?" (1 John 3:17.)
The intimation is that such a lack of love and sympathy, and such a restraint of
assistance from a brother in need, would imply that the love of God either did not at all
dwell in such an one, or that it was but slightly developed-far from being
perfected.
PERFECT LOVE, CASTETH OUT FEAR
The Apostle assures us that, "There is no fear in love, but
perfect love casteth out fear." Fear is a mental condition which is begotten of
uncertainty. There are some things which we ought to fear, and some which we need not
fear. The Adversary seems to take advantage of the fallen condition of the race, and to
cause them to fear God; for it is natural to avoid whomsoever we fear. Mankind realize
instinctively that they are sinners by nature and that there is a penalty for gin. Taking
advantage of this fear of the consequences of sin, the Adversary tries to instill in them
a dread of God. He pictures before their imperfect minds a God who is unjust, over-severe
in His dealings with sin and the sinner, for whom He has prepared a place of everlasting
torture.
As we gradually come to a clear knowledge of God and of the
principles by which He regulates the universe, we lose this improper fear; and in its
stead comes a love for God and a realization that He has love for us. Our love for Him
grows in proportion as we perceive that He loves mankind, and has made provision for them
whereby they may have an opportunity for everlasting life. After we have come to love Him
perfectly, all fear in the sense of dread is cast out. Our knowledge and love should not,
however, cast out the fear of displeasing God; for proper
fear (reverence) must never be cast out. The more we have of reverential love, the
more of the proper fear we shall have. Who would not fear to offend a brother or a
neighbor whom he loved and appreciated? Much more should we dread offending our just, wise
loving God.
The principle that "perfect love casteth out fear" should
operate between husband and wife, between parents and children. The wife who fears her
husband cannot be as happy as she would be if there were perfect love; and so also
children who are in dread of either, or both, of their parents cannot love them with true
filial affection. Each should fear to wound or offend the other, and should strive to have
that perfect love which God is pleased to have all of His intelligent creatures exercise.
Undoubtedly love is the principal thing to be studied, to be
appreciated, to be copied and practiced in our lives. We trust that a large proportion of
the brethren have already become partakers of this "love of God,"and that all
such are seeking to have it perfected in them, and to be rooted and grounded in it. We
have the Apostle's assurance that only those who take this standpoint can make permanent
and thorough progress in grace and knowledge. Those who have entered the school of Christ,
and who refuse to progress in it toward perfection, may assuredly expect that sooner or
later their knowledge of the Divine Plan will slip from them; while those who do make
progress in this proper direction may expect that the lengths and breadths of the Divine
Plan will continue opening before them, and that their growth in knowledge will keep pace
with their growth in love.
Finally, in harmony with our text, let us remember that this is not a
matter that God attends to, but a matter which requires our own attention. God has made
all the provisions whereby we may know of His love, and may be constrained by it, and may
be accepted into it, but it devolves upon us to develop this godlike quality of love for
the brethren and to practice in the daily affairs of life the principles of His love:
permitting the love of God to constrain us daily to sacrifice ourselves in the Lord's
service, for His honor and for the spread of His truth; permitting the love of the
brethren to so fill our hearts that, as the Apostle expresses it, we may be glad to
"lay down our lives for the brethren" (I John 3:16); permitting a sympathetic
love for mankind in general, the "groaning creation," in all of its trials and
difficulties, to exercise our hearts so that we shall more and more feel kindly and
generously toward all with whom we have contact, and to make us helpful to them as we have
opportunity; permitting this love even to extend to the brute creation under our care, so
that we will not be negligent of their interests; all this seems essential to our keeping
ourselves in this love of God. Let us more and more practice, and thus become more and
more perfected in this love, which is the spirit of our father, the spirit of our Lord,
and the spirit of all. who are truly members of the Body of Christ.
PROVIDED FOR IN THESE CLOSING DAYS
DEAR BRETHREN:
Greetings of love, joy and peace in His dear name!
I feel constrained to write you a few words, in renewing our
subscription to the HERALD, to tell you what
a great blessing it has been to both Sister and me, and a prayer of thankfulness goes up
from our hearts to our loving Heavenly Father for this means of comfort and encouragement
that has been provided in these closing days of the Church's experience. The articles
which have been most helpful and stimulating to our faith are the reprints from our (fear
Brother Russell's pen, and your exposition and. comments on the Revelation. These are very
helpful and encouraging to the study of same.
Our prayer and heart's desire for you all is that the Father's rich
blessing may continue with you as you seek to do His will, and that you may continue to be
used of Him-in the upbuilding of His people in the most holy faith. With much Christian
love in the Lord,
Your brother and sister in Him,
MR. AND MRS. P. W. N.-Eng.
SEEKING OUT HEARING EARS
DEAR BRETHREN:
Enclosed-please find money order for $---- to be used in the dear
Lord's cause. Some time ago Sr. G------ suggested that we lay aside each week what we
could to be sent you from time to time to help in the Lord's work. We sincerely wish it
were more.
We would love to have a dear Pilgrim brother come this way some time.
May the Lord's blessing rest upon the dear ones at Brooklyn.
We are greatly enjoying the articles on Revelation. . . . I have
received the twelve copies of the June HERALD. Thanks! I have distributed a number of that
issue from time to time to those whom I think may have hearing ears and appreciative
hearts. Have distributed some to the men where I work. As a result, lately a Mr. B-------
subscribed to the HERALD, and also ordered a number of the June issue-all of his own
accord. He surprised me when he told me he had ,become a subscriber to the HERALD. He
tells others that 1 gave him the best religious magazine he had ever seen. Almost every
day he tells me how much he appreciates it. I .also carry a copy of the June issue in my
pocket for any opportunity I may have.
With love and best wishes,
J. G.-Va.
LEST SATAN STUMBLE US
DEAR BRETHREN:
One year ago today a small group of the brethren in the Middle West
were enjoying their first Convention at St. Louis. .I was one of the happy number there.
The Lord has multiplied His blessings usward during the last year; chief among the
blessings has been the Pastoral ministry of the HERALD. We thank the, Lord for His
sustaining grace which has rested upon those who have been in charge of the publication of
our HERALD. We thank the brethren for their labor for us, and their good example in this
time of trial when it is go necessary to be a careful observer of the Lord's way, lest
Satan stumble us, and not only stumble us, but use us as a stumblingstone for others.
We pray that the spirit of our Master. may rest upon and abide in the
hearts of the brethren in charge of the work, so long as it pleases the Lord to use them
in thus ministering to us all, that His people may be blessed and His name be honored
among the children of men. . . .
May the Lord give you all rich blessings in heart and mind. in this
season when our thoughts are turned toward the day when the angels announced His coming
into the world as a babe in Bethlehem, and may the rich blessings of peace be yours;
throughout the remainder of your pilgrim journey. With Christian love,
Your brother in Christ,
R. G. C.-Calif.
STRENGTHENED THE BOND OF ONENESS
DEAR BRETHREN:
Loving greetings in the name of our Lord and Head!
About a year now, have many of the Lord's dear people been enjoying
the visits of the HERALD OF CHRIST's KINGDOM, and the amount of refreshment, blessing and
encouragement it has brought to us cannot be estimated. Additionally, it has strengthened
the bond of oneness between those who are seeking to "inquire for the old paths, and
to walk therein."
It is a cause for thankfulness to us also that the standards set for
the HERALD are being maintained, and that its presentations are from the pen -of
"that servant," or in perfect harmony therewith--that no effort has been made to
supplement these with "private interpretations of prophecy,"' New and .advanced
(?) teachings of the Scriptures and favorite leaders seem to be the cause of the various
factions springing out from the Present Truth -Message.
Our prayers and good wishes are with the Editors of the HERALD that
the Father's continued blessings may be theirs, and that they may continue to be 'vessels
emptied and meet for the Master's use," "holding forth the Word of life ... . .
.
Yours in Heavenly bonds,
MR. AND MRS. E. C. F.--Ill.
FIRMLY CONVINCED OF ONE THING
My DEAR BRETHREN IN CHRIST:
I surely thank the Giver of all good-gifts for the HERALD. I have
been earnestly seeking to heed the Apostle's admonition: "Prove all things, hold fast
that which is good," and I can accept as a message from the Lord only -that which
contains 'the simple and pure teachings of "that servant," only that which
stands for the law of liberty, and does not incline toward sectarianism and erroneous
teachings; and last but not least, the Law by which we as New Creatures are to be governed
must not be ignored. I am firmly convinced of one thing: The Lord will not use those to
give out meat to the household of faith who do not manifest Love--love for God, love for
the Son, love for the brethren, and even love for their enemies. . . .
I have carefully read the three I HERALDS
you sent, and as we are told to "try the spirits," I have sought for the spirit
of malice or bitterness within the pages, and, dear brethren, I thank the Lord I could not
find it. . - . I am enclosing $2.00, for which please send me all the bark issues of the
HERALD, and enter my subscription for a year.
The dear friends here have had a very hard trial, and we have been
somewhat dismayed, but now we have determined that the Lord is guiding and directing us
and we will stand right with Him on the Rock. I thank you so much for the kind,
sympathetic letter written -me some time ago. It has been a great comfort to me, and also
to others. With much Christian love,
Your sister in Christ, H. R.-Pa.
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