THE HERALD
of Christ's Kingdom
VOL. III. September 1, 1920 No. 17
Table of Contents
REPORT
FROM OUR VISITING BRETHREN IN GREAT BRITAIN
WE
THANK THEE
THE
REVELATION OF JESUS CHRIST
BEREAN
STUDIES IN THE- REVELATION
THE
EVILS OF INTEMPERANCE
REVIEW:
SAUL, DAVID, AND SOLOMON COMPARED
VOL. III. September 15, 1920 No. 18
Table of Contents
STRONG
IN THE LORD, IN THE POWER OF HIS MIGHT
THE
REVELATION OF JESUS CHRIST
BIRTH
AND CHILDHOOD OF JESUS
BAPTISM
AND TEMPTATION OF JESUS
BEREAN
STUDIES IN THE REVELATION
VOL.
III. September 1, 1920 No. 17
TO OUR DEAR BRETHREN IN AMERICA:
GREETINGS in our dear Savior's name!
Being now upon the high seas on our return voyage from the British
Isles, we are happy in the opportunity at this time of submitting a report of our
pilgrimage and visits with our -brethren throughout Great Britain. First of all, we return
thanks to God by whose kind providence and grace we have been permitted to undertake this
service. The honor conferred upon us by our brethren at home in appointing us this mission
is one that we have valued most highly--in fact, we considered it the very greatest
privilege and blessing of our lives; and especially do we now -so regard it since we have
met our British brethren face to face and reflect and. note how rich was our Father's
blessing upon our fellowship and communion together.
As many of the friends already know, the visit to Great Britain was
in response to an invitation received from the BIBLE STUDENTS COMMITTEE, who represent the
friends of the Truth of that country, and the occasion was the Annual Convention of the
British brethren, called by that COMMITTEE for July 31, August 1, 2, 3, to be held in
London. We were unable to secure passage on any earlier steamer than that of the Celtic of
the White Star Line, sailing Saturday, July 24. This boat which usually stops at
Queenstown, Ireland, generally makes the trip from New York to Liverpool in 9 days. True
to this record, leaving New York, July 24, we reached Liverpool Monday, August 2, after a
very quiet and peaceful voyage, during which neither of us experienced any illness.
The trip across the ocean being our first was a-very interesting and
enjoyable one, and we were glad of an occasional opportunity of bearing testimony to the
Truth and of handing out a tract now and then to the passengers aboard, some of whom
expressed interest and promised to read further upon the subject.
Having been repeatedly assured by many of the friends in America that
their prayers would ascend for us daily during our entire visit, the consciousness that
many were remembering us at the Throne of Grace was a source of special comfort every day,
and it was also our delight to daily pray for the dear Israel of God everywhere.
The brethren at London had delegated one of their number to meet the
Steamer at Liverpool on August 2. The Brother was present at the landing accompanied by
other friends in Liverpool, but owing to misinformation from the authorities at the
Liverpool landing we failed to get in touch with these friends, so proceeded at once to
London, nearly five hours' ride., arriving about 5 P.M. Though this brought us to the
Convention rather late, it was the best that could be done under the circumstances, and
after all, our arriving at that time seemed entirely opportune. In fact, we would here
explain that it seemed of the Lord's special providence that we were permitted to reach
London at all on Monday, August 2, in time for the evening service. As previously stated
the S. S. Celtic was scheduled to stop at Queenstown, but owing to revolutionary
conditions there the authorities at London instructed our Steamer by wireless to pass by
Queenstown and make no stop, and to proceed on to Liverpool. This meant a gain of five or
six hours for our ship -- thus making it possible to reach London in time for the evening
service Monday, the third day of the Convention.
At the railway station in London we were met by a delegation of -the
brethren, whom we had no difficulty in recognizing, and it was indeed most refreshing to
receive their warm greetings. A few moments later we found ourselves in the midst of the
Convention gathering and had the pleasure at once of meeting many dear faces which shone
brightly with the joy of the Lord and gave evidence of the, indwelling of His spirit; and
on receiving many warm hand-clasps and being assured of a most hearty welcome in the name
of the Lord, we felt deeply grateful.
THE LONDON
CONVENTION
The Auditorium where the Convention was held, known as East Ham Hall,
is a most desirable place for convention purposes. Its seating capacity is perhaps about
1,000. The brethren reported that the Convention had been well attended-that there was
present a very good representation of friends of the Truth, some coming from remote
districts as far as from Belfast, Ireland; that the highest number present was on Sunday
when there were between 600 and 700 in attendance. Additionally the report stated that the
Convention thus far had been most successful spiritually, and that much refreshment of the
new man was experienced by all; that the addresses that had been given were instructive
and had stirred up the pure minds .of all by way of remembrance. In this we also rejoiced,
especially as we saw how manifest was the Convention spirit.
The Convention bad held a business meeting in the afternoon of the
day we arrived, at which the BIBLE STUDENTS COMMITTEE had rendered report of their
services during the year past. Their term of office expiring, an election was held, which
resulted we believe in the re-election of the majority of those who had been serving. The
program for the evening of our arrival provided that each of us should give a brief
address. We presume there were upwards of 300 present. This opportunity of appearing
before the English brethren was one for which we felt very much appreciation, and yet one
of which we were unworthy. In our remarks we assured the friends that we had come to them
in the fear and reverence of the Lord, and. with a realization that nothing could be
accomplished except in the spirit of the Master. We told them that we brought with us
the deep love and warm greetings from many brethren in America who were "helping
together by prayer" in earnestly bearing before the Throne of Heavenly Grace the
Convention assembled in London, and they were praying additionally for the success of our
mission to Great Britain. We said that we were deeply touched as we had observed the same
spirit in their midst that we had always found amongst faithful people of God during our
Christian experience, that we rejoiced to note in the London Convention the spirit of the
Master, the spirit of love, the spirit of brotherly kindness; the spirit that desires to
help and build up one another in the most holy faith; the spirit that is always the same
amongst the saints whether they dwell in England, America, or elsewhere on earth.
We assured the brethren that in going to them at this time in
response to their kind invitation, we felt very weak and incompetent ourselves to be of
service to them, that we had been earnestly looking to the Lord for guidance in connection
with our visit and were earnestly trusting that our communion together might be the means
of a mutual blessing, to the friends in America as well as to the brethren in Great
Britain, and that our brief sojourn in their midst would result in establishing closer
relations and fellowship in spiritual things between the brethren of Britain and America.
We recalled that if ever there was a time when God's people on earth
needed the warmth and comfort of one another's loving co-operation and assistance surely
the present was such a time, and that therefore there would surely be mutual benefit and
consolation in our knowing each other better and by drawing closer together in this evil
day and "so much the more" as we see the day approaching.
At the conclusion of the evening service we had the pleasure of
exchanging warm greetings with many whom we had never met before in the flesh but with
whom we were at once well acquainted according to the spirit. Following this we were
advised that the arrangements for our entertainment while in London were that Brother
Streeter should share the home of Brother and Sister Guard, while Brother Hoskins was to
share that of Brother and Sister Shearn. We found ourselves royally entertained at their
homes-every consideration and kindness that thoughtful hearts and loving hands could
contrive for our rest and comfort, for Which of course we were continually lifting
grateful hearts to the Lord in thanksgiving and praise. We were specially thankful to find
in these homes, peace and harmony and a large measure of the spirit. of the Lord, giving
evidence of the wonderful power of the Truth, not only in the parents but in their
children, nearly all of whom professed full consecration to the Lord and of striving to
walk in the Narrow Way.
One more day of the Convention remained, Tuesday, August 4, and the
brethren having the Convention arrangements in charge advised us that it was their wish
that we should use the entire time of the three services between us. Accordingly the
morning service was devoted to a discourse on Love which seemed well received and we
believe was of benefit to the friends, The first service in the afternoon was pre ceded by
a special conference of the leading brethren, chiefly the BIBLE STUDENTS COMMITTEE, at
which we were invited to be present. During this conference in which the general interest
of the Lord's people was considered, the brethren suggested that the afternoon service be
in the nature of an informal conference and discussion of the conditions existing among
the friends in Great Britain as, well as in America, and as to how best the dear scattered
sheep might be served and encouraged at this time. Accordingly, in the service that
followed we were asked to answer a number of questions bearing upon the work of the
PASTORAL BIBLE INSTITUTE, as to the circumstances under which it came into existence, as
to what was being accomplished, and as to the prospects as we saw them before us at the
present time. In making reply to these questions we assured the brethren that it was not
our intention to enter into any review of our troubles or controversies at home; nor did
we intend to discuss anything in which it would be necessary to speak of others
uncomplimentary or contrary to the New Commandment of love. More than this, we stated that
we were disinclined to make any reference to the PASTORAL BIBLE INSTITUTE or THE HERALD OF
CHRIST'S KINGDOM, as we were not preaching our INSTITUTE or our journal in America, nor
did we wish to do so among the brethren abroad, as our mission was not to build up another
religious organization or movement, either in England or America, but merely to encourage
and assist the Lord's people as far as possible. However, in view of the strong evidence
of the Lord's providence in connection with our efforts at home, and the lessons that had
come to us through the experiences of the recent past, we were convinced that it would be
profitable to the friends and pleasing to the Lord that we relate to the brethren some of
our experiences, especially since the brethren in Great Britain had passed through
something of a very similar character. We then reviewed in, a general way the situation
existing in America since Pastor Russell's death, and the circumstances throughout our
country at home in which many loyal footstep followers of Christ, desiring to maintain the
primitive purity of the early Church and the liberty wherewith Christ makes free, and who
had stood in defense of the life work of Pastor Russell, had found themselves shorn of
former privileges and fellowship in Christ, and sorely in need of spiritual comfort and
assistance. It was explained that in the course -of time these scattered brethren were led
to come together in a general gathering or convention, out of which there grew the simple
arrangement or association known as the PASTORAL BIBLE INSTITUTE, by which the brethren at
large might be kept in touch, and by which a regular periodical and some general ministry
could be carried on.
We explained that the PASTORAL BIBLE INSTITUTE was not a religious
organization in any sense, that so far as we were aware none of our brethren in America
were in favor of a religious organization, but directly opposed to everything of this
nature, believing that our Lord and the Apostles had properly organized the Church with a
full foundation for faith, and with all necessary regulations in the way of Church
government; that as we looked back over the Church's history we were convinced that the
greater part of the mischief done to God's people had been caused either by self-appointed
individuals or human Church systems, sects and organizations; the tendency in every case
being to throttle the liberties of God's people and bring them into bondage. We endeavored
to explain that the PASTORAL BIBLE INSTITUTE had no creed, no articles of faith, no power
or authority in the Church, but was merely a simple business concern such as had been
found of advantage in transacting certain business incidental to advancing the various
branches of the ministry that were thought profitable amongst the Lord's people. We
reported that it seemed to us that the Lord had greatly blessed these arrangements that
had been made, to the comforting of many of His scattered sheep the world over; that the
principal lines of service made possible through the instrumentality of the PASTORAL BIBLE
INSTITUTE were the issuing semi-monthly of THE HERALD OF CHRIST'S KINGDOM, the issuing of
free literature suitable to the public, and that of encouraging and assisting a number of
brethren of ability to serve in addressing Classes in various parts of the country; that
we were quite fully convinced from the results that many of the Lord's scattered sheep had
been enabled to get their bearings and had been richly blessed and comforted.*
_____________
For further particulars and reports as to the activities of the
PASTORAL BIBLE INSTITUTE see issues of the HERALD Of July 1, 1919, pages 196-199, and June
15, 1920, pages 179-183
_______________
In addition to explaining matters relating to our efforts in America
a number of questions were asked involving several of the issues that have been before the
attention of the Lord's people for some time past. It truly seemed to us that this
conference on Tuesday afternoon had the Lord's blessing and approval, as manifested by
many expressions of deep appreciation and assurances by the brethren that matters were
seen in a clearer light than before.
But one service remained of the Convention that of the evening. The
early part was devoted to a discourse on "Standing in the Evil Day." This also
was received with appreciation, as the brethren were reminded of the necessity of holding
fast to the simplicity of the Gospel, and of putting on the whole armor of God that they
might remain firm and steadfast unto the end. Then followed the Love Feast-an impressive
service indeed, and one we shall long remember, in which, 'mid songs of praise, the
brethren bid one another God-speed, and exhorting that each continue to walk in the grace
of our Lord Jesus Christ until His due time for concluding our earthly pilgrimage whence
we hoped to meet in His glorious Kingdom.
At the conclusion of the Convention it was announced that the two
brethren from America would spend two weeks in Great Britain, and that the BIBLE STUDENTS
COMMITTEE had arranged two separate pilgrim routes by which a number of Classes throughout
England, Ireland and Wales Would be served with the ministries of these brethren during
the two weeks of their sojourn. It was further announced that at the conclusion of this
time, on the evening of August 17, there would be a special farewell meeting in the city
of London to wish the two brethren God-speed, as they would be embarking for America the
following day, August 18.
REVIEW OF PILGRIMAGE THROUGH GREAT BRITAIN
The London Convention now in the past, we rejoiced in the privileges
just before us of meeting a number of the Classes. Arrangements had been made that Brother
F. Guard should accompany Brother Streeter on his tour, and Brother H. J. Shearn
would join Brother Hoskins. We regarded this arrangement as exceedingly kind and
considerate of these brethren, as the entire country being new to us, and many of the
customs differing from those at home, the assistance and companionship of these dear
brethren was most acceptable and very greatly appreciated. Our itinerary we found wisely
arranged so that we were generally able to make an appointment each day. Following are the
places that were included in our schedules in England outside of London: Romford, Sandy,
Wallasey, Exeter, N. E. London, Luton, Mill Hill, Bromley, Waltham Cross, Bristol, Bolton,
W. Hartlepool, Horwich, Ipswich, Peterborough, Potton, Bedford and Letchworth. In Wales,
Mountain Ash was visited, and in Ireland, the city of Belfast.
In following out our itinerary we were afforded opportunity of seeing
some of the best parts of Great Britain much to our delight. Taken as a whole we consider
it a beautiful country. Much of the land is rolling and some of it somewhat mountainous;
in appearance quite similar to a considerable portion of America. The developments of the
country were pleasing. Much of it is divided or laid off into comparatively small lots or
farms bounded by neat hedge fences or fences of stone and some are built of wood.
Beautiful fields of waving grain and grass were quite in evidence. Not a small portion is
devoted to pasture, and much of the country is cultivated for growing vegetables and
fruits. Beautiful lanes and highways lined with attractive trees and shrubbery adorn much
of the country. Taken altogether, we thoroughly enjoyed the varied views and scenery.
We were agreeably surprised to find a good number of friends in
attendance at nearly all of the places visited, the average attendance throughout being
about forty- eight, the smallest meeting being four and the largest four hundred. These
figures do not include the numbers we addressed at the Convention, nor those attending the
farewell meeting. Two meetings were held at the majority of these places; where we were
permitted to retrain parts of two days, three and four meetings were held. Furthermore,
our hearts were very much encouraged in each place, as the brethren left us no room for
doubt as to the benefits received from the fellowship, and as to their appreciation of the
ministry, and of profit derived from the presentations of the Word. As evidence of this we
submit at this point a letter received from the London Forest Gate Class, representing the
largest Class in London:
"August 9, 1920.
"Dear Brothers Hoskins and Streeter:
"Greetings and love in the Lord.
"As the Chairman of a prayer, praise and testimony meeting held
in Forest Gate last Thursday evening, I was requested unanimously by the brethren who met
there to express to you both their deep thankfulness I to the
Lord and appreciation to yourselves for the strengthening, stimulating and encouraging
results accruing from your presence in our midst.
"It would be impossible for me to express adequately in words
exactly what transpired at that meeting-it was a sort of 'revival' of a substantial
kind-but it was evident from the harmonious expressions made that you had come to this
country in THE FULNESS OF THE BLESSING OF THE GOSPEL OF CHRIST and had in the Lord's
providence imparted to others considerable of that fullness.
"All spoke of rest renewed and courage and hopes revived. They
were determined henceforth to concern themselves more rigidly and definitely with the
Lord's work already at hand and not a few showed that, while the desire for reconciliation
to other brethren not seeing eye to eye with them had been prominent in their minds, they
now realized it was a matter to leave restfully in the Lord's hands without fear and
anxiety.
"We trust, dear brethren, you may be encouraged in this. Had you
known the state of some of the dear ones' minds before the Convention and then heard from
'their own lips their words of testimony on Thursday last, your joy, like our own, would
have been full. We hope, however, that our assuring you of these facts may be of
encouragement to your own hearts.
"With fervent Christian love, in which the brethren as a whole
joined, sending you as messages Heb. 6:10 and Philemon 4-7.
"Your brother in His grace and service,
(Signed) "F. H.
GUARD."
We repeatedly assured the friends during our pilgrimage that we had
no new message to give them, nothing to startle or to satisfy idle curiosity, that we did
not intend to present our guesses or those of others -- we had simply the Old, Old Story
of gracious heavenly love, announced in the beginning of the Age by Jesus and the
Apostles, and reiterated by faithful ambassadors of Christ all the way through the Gospel
Age unto this day; and we were following the example of our late beloved Pastor who
repeatedly stated that he had not originated any new message but that he was merely
calling attention to the great truths that were announced by Jesus and the Apostles and
Prophets, but long since covered up and lost sight of. In our -addresses therefore to the
friends abroad we desired to know nothing else save "Jesus Christ and Him
crucified," and sought to call attention to those lines of truth and Bible testimony
that we believed would best assist them to discern the meaning of the Lord's providences
amongst His people in these latter times and to recognize the significance of the present
severe trials upon the Church. We reminded the brethren of the faithful admonitions of the
Scriptures specially applicable to our day and which call upon the faithful
everywhere to gird up the loins of their mind and hope to the end for the grace that is to
be brought unto them at the revelation of Jesus Christ. Moreover, that back of all
security in this evil time, and in order to insure success in the Narrow Way, there must
be full consecration to God and thorough resignation to His will as well as a clear
recognition of the great fundamental principles of truth and righteousness, and an
uncompromising loyalty to these at all hazards-the crown of life being promised to such
only as maintain this attitude even unto death.-Rev. 2:10.
NOBLE DEFENDERS OF THE FAITH
We believe that we should state that practically in all places
visited we found the one situation, virtually the same as that prevailing in America in
recent years-sore trials and tests of faith among the brethren,. and the endurance of
persecution resulting because the friends dared to stand by their honest convictions, and
to be loyal to what they saw to be the will of the Lord concerning them. Examples of
heroic Christian courage and fortitude amongst the British brethren assured us that the
fires of persecution though still burning had not extinguished that glorious spirit of the
great Reformation of the sixteenth century, by which our forefathers in that same land
witnessed a good confession before many witnesses, often sealing their testimonies with
their own blood in defense of the great principles of the Bible and that God-given
individual liberty wherewith Christ hath made free. We returned thanks to God that there
are still noble defenders of the faith, who having laid all of life and fortune upon the
altar of sacrifice count not their lives dear unto themselves, and rejoice to suffer for
His sake.
At one place in particular in Northern England, that of Hartlepool,
we were deeply impressed by the remarks of the Brother who opened the meeting, which
clearly indicated how deeply the friends felt their loneliness and solitude, for it was in
tears and with hesitant voice, broken with emotion, that he said, "Friends, it has
been a long time since a Pilgrim has come to serve us, and we are so glad to welcome our
Brother here today." The fellowship at this place was very precious indeed, and we
shall long remember the occasion. We need not remark that our hearts were often deeply
touched as we came in close contact with the friends and were able to enter
sympathetically into their sorrows and trials. And yet, with all, it was with supreme
satisfaction that we noted their spirit of patience and forbearance and their fervent
desire to show forth the power of love as exemplified in the great Founder of
Christianity, who gave the New Commandment of Love, and who said, "bless them that
persecute you." We felt that we could not too highly commend the course of the
brethren and earnestly urged that faithfulness in such well-doing would surely bring the
Divine commendation and the reward of the Kingdom of Heaven.
We cannot, of course, give the details in connection with all places
visited, but will content ourselves with brief references to a few visits. Amongst these
was Belfast, Ireland, which was made on Sunday, August 8. We believe we can do no better
than quote the language of Brother Guard who accompanied Brother Streeter to Belfast and
gave the following report:
"The morning meeting in Belfast was attended by about 70
brethren. All seemed most zealous and interested . They had provided at rear of hall a
beautiful spread for the midday, refreshment and quite a large number remained. The time
till the next gathering was profitably used up and quickly passed, and at 3:30 P.M. the
friends met again, numbering about 100. Their attention was most marked as they listened
to a cheering address on love. Tea was served in the same hall, after which all proceeded
to the Ulster (minor) Hall for the 7 o'clock final meeting. The large Ulster Hall
adjoining was the place in which Brother Russell addressed the Belfast public. Punctually
at 7 o'clock six brethren and speaker ascended the platform and faced a crowded house of
about 400-numbers standing in the doorway. Brother Streeter dealt with the well-known
subject 'Beyond the Grave.' The audience listened for 65 minutes with undivided attention
and Brother Streeter , with a voice as strong as a man half his age, laid down the strong
reasons and infallible proofs of the gracious hope for the groaning creation. There is no
doubt the Belfast friends are filled with a genuine zeal and are evidently used to what
might be called public combats for the Truth."
Reporting the visit of another place -- Mountain Ash, Wales-Brother
Guard said:
"Mountain Ash was reached at 3:30 P.M. The brethren here had
kindly provided a motor to convey Brother Streeter direct to the meeting plate and thus
saving his strength, and had also a beautiful spread provided for refreshing the inner
man. These brethren and others who joined later sang some of the Welsh songs in a most
inspiring way and
greatly to the delight of Brother Streeter. The brethren here are filled with zeal and
love. About 18 were present, but the joyfulness of the meeting and fellowship and repeated
ejaculations of approval made up for lack of numbers. Brother Streeter spoke with extra
fervency."
Still another place reported was that of N. E. London, as follows:
"The evening meeting [on Saturday] arranged for 7:30 was held in
the regular meeting place and 92 were present , many coming from other parts of London.
The friends were heartily invited to the meetings next day (Sunday) which were convened in
a public building nearby. . . . On this day the meeting commenced at 3 P.M. at 51 Michaels
Schools and a fine gathering numbering 117 took their seats and listened to the discourse
from Eph. 4:1-4. All seemed to greatly appreciate the sound exhortation. All were invited
to partake of tea and so another opportunity for fellowship was thus provided. At 6:30 the
friends gathered again numbering 151. Brother Streeter discoursed upon grace and knowledge
and for 75 minutes he emphasized the importance of character being founded upon a clear
knowledge of the Divine will and
plan. Altogether these meetings were some of the best."
The towns of Bolton and Horwich, Eng., were places where we had very
interesting meetings. As these two towns are closely situated the friends frequently meet
as one Class. Four meetings were held at these places midweek, two of them being in the
afternoon a number could not be present. The attendance for the four meetings was as
follows: 18, 41, 14, 30. We were much impressed by the clear appreciation on the- part of
the brethren here of the principles of the Truth. The close attention given to the
Message, together with their ability and readiness to discern and follow the leadings of
the Lord's spirit was indeed gratifying and cheering to our hearts.
At Bristol, Eng., two visits were made. Upon the first occasion there
were four meetings. We arrived about noon on Saturday and were ushered into the home of
one of the brethren where royal entertainment was provided. No services being arranged for
in the afternoon it was suggested that we go and view what is there called the Clifton
Downs. joined by our esteemed associate, Brother Shearn, and two of the brethren of
Bristol; we walked out of the city to an elevation--a large stretch of country in the
nature of a park or public play-ground of several hundred acres. Going to the farther side
of this park we were brought to view one of the most charming portions of heavy scenery in
this part of the country, that of the deep rock-sided channel through which the River Avon
passes into the Severn River, and we found ourselves standing several hundred feet above
the river. The view was indeed inspiring.
The friends came together for a meeting Saturday evening, and three
services were held on Sunday. At the request of the brethren the Sunday afternoon service
was in the nature of a question meeting, during which a number of interesting questions
were discussed to the general profit we believe and blessing of all. The numbers in
attendance at the four meetings were as follows: 32, 14, 46) 72. The wide awake spirit we
found among the friends here, together with their deep appreciation. of spiritual things,
and their fervent desire to press on over all obstacles to attain the Kingdom, caused our
hearts to rejoice, especially as we received many assurances of grateful appreciation of
our humble efforts to minister the Word. Later on the same week, another visit was made to
Bristol, during which 48 gathered to hear more of the Lord's message. This service also
proved interesting, after which words of cheer and appreciation were exchanged.
Our visit to the town of Bedford, Eng., was one that was both
interesting and profitable. The visit being on Sunday afforded opportunity for a larger
number to be present. It will be recalled by many that Bedford was the home of John
Bunyan, Author of THE PILGRIMS PROGRESS, who lived between the years 1628 and 1688.. We
arrived -Saturday evening and after refreshing rest and sleep we were joined Sunday
morning by our worthy companion, Brother Shearn, also two of the Bedford brethren, and
walked the distance of a mile or so out of Bedford to the little house that still stands
by the side of the road-the birthplace and home of John Bunyan. Near by this also still
stands an old meeting place where Brother Bunyan attended religious services; and to one
side a few yards removed, there stands a stone pillar that inarks the spot where he,
frequently stood, addressing such as would gather there to hear his messages. In close
proximity, there still stands also the old church dating back several centuries, with its
quaint old tower and belfry built apart from the -main edifice. We were advised that it
was in this same tower that Brother Bunyan himself used to sound the bell, calling the
people to this church. All of these objects were matters of very much interest to us. Two
services were held in Bedford Sunday afternoon and evening, quite a number of friends
coming from some miles distance, 32 being, present at each meeting. The fellowship was
very precious, and we were glad to find in Bedford, brethren deeply appreciative of the
Truth and rejoicing in hope of soon sharing in the glorious Kingdom promised to the
faithful.
Monday morning again we visited a number of points in Bedford of much
historical interest with which the life ,.and memory of John Bunyan are closely
associated. Amongst these was the place where Brother Bunyan addressed his regular
congregation in his latter years, after his prison life. The building contains the cane
and chair that he used, and the door of the old prison. We also ,visited the site where
stood the old jail in which Brother Bunyan was confined for 12 years and where he wrote
his world renowned work, THE PILGRIMS PROGRESS. Because of his loyalty to the Word of God,
and because his fearless proclamation of the same reflected against the established
religious order of his day, he and his associates were regarded as
"dissentients" and as "out of harmony" with those who constituted the
authority in the Church, and were cast into prison by the then existing religious powers.
As we walked upon the ground trod by such a worthy man of God, whose life and teachings
spoke with such eloquence in defense of Christian principles and of the liberty of the
Lord's people, we were sorry that the spirit of persecution still exists on earth amongst
those who name the name of Christ, but nevertheless, thanked God that we still find
faithful saints on that same ground, holding fast to the same Lord and the same Truth,
seeking not human approval but the Divine commendation alone. We were thankful
additionally for the light and inspiration found in godly and noble lives and examples of
the past such as that of John Bunyan.
Visits to other Classes included in our tour could be reported as of
equal interest to these we have already mentioned. The kindness and warm hospitality shown
to us at all of the places was indeed refreshing and cheered our hearts, causing us to
feel that we were mingling with those who were truly fellow-members of the same
"Body." The friends everywhere assured us of their deep interest in and
appreciation of the messages contained in THE HERALD Of CHRIST'S KINGDOM. Additionally,
messages of love were constantly given to us to be conveyed to the brethren in America.
THE BIBLE STUDENTS COMMITTEE
Before concluding our report we desire to say a word further with
reference to the BIBLE STUDENTS COMMITTEE, by whose kind invitation our visit to Great
Britain was originally suggested. This Committee, elected annually by a general Convention
called for that purpose, we found to be operating exactly along the lines as the PASTORAL
BIBLE INSTITUTE, and is organized to advance the same purposes--that of general assistance
to the household of faith. We were gratified indeed to become better, acquainted with
these brethren and to know that they are zealously, laboring to comfort and assist the
scattered sheep . We believe those composing the BIBLE STUDENTS COMMITTEE are all brethren
of strong character and sound in the faith. Two of these, Brothers H. J. Shearn (now
Acting Secretary of the Bible Students Committee), and W. F. Crawford were formerly of the
special committee appointed by Brother Russell to have charge of the British Branch of the
work. In this capacity -we believe these two brethren served faithfully until after Pastor
Russell's death, when under the Lord's providence their removal from that position was
permitted. Notwithstanding the fact that they have passed through most excruciating
experiences and fiery trials we were glad to find that these had not embittered them but
to the contrary the sweet spirit of the Master seemed much in evidence, and we. must
commend most heartily the courage, fortitude and love with which we believe these two
brethren have sought to fulfill their duty, and the exercise of that faith by which they
have been willing to leave in the Lord's hands their reputations, their all, trusting Him
to make all proper adjustments in His own good time and way.
While the Lord's blessing has attended the efforts of the BI13LF
STUDENTS COMMITTEE, yet they have met with some discouraging experiences very much along
the same lines as those encountered by the PASTORAL BIBLE INSTITUTE -- some of the friends
being inclined to hold aloof, fearful of another religious combination or organization
that might imperil their liberties, whereas the sole purpose moving the brethren of the
BIBLE STUDENTS COMMITTEE and that of the PASTORAL BIBLE INSTITUTE has been to assist and
encourage the friends everywhere to discern the Lord's leadings and to follow the same. We
feel that we cannot but earnestly recommend to the friends throughout Great Britain that
they zealously co-operate with and encourage as far as possible the brethren of the BIBLE
STUDENTS COMMITTEE in their efforts to "contend earnestly for the faith once
delivered to the saints," and in their endeavors to minister to the Lord's people in
spiritual things along the lines of the Pilgrim work and otherwise as they may be able.
Our pilgrimage finally coming to an end, there remained the, farewell
meeting to be held on the evening of August 17, from 6:30 to 9 o'clock in South Place
Institute, London, which appeared to be centrally located and proved very acceptable for
such a gathering, PASTOR RUSSELL having addressed the public in this auditorium years ago.
In addition to London and vicinity being well represented a good number of brethren came
from some distance outside. The number present probably ranged from between 300 and 350.
This final meeting was indeed a most inspiring occasion. The countenances of all seemed to
speak of deep sincerity and earnestness and a desire to be controlled by the spirit of the
Lord, and greetings from all seemed most fervent. If when we first arrived in Great
Britain there was a lack of confidence in the minds of some, and uncertainty as to the
wisdom of extending to us the heartiest fellowship, there seemed to be none of this
remaining now, as we gathered to this farewell meeting. With many of the friends we had
spent precious hours of fellowship, talking, singing and praying together. We had sat at
the feet of the Master and mingled our tears of joy and sorrow together. We had talked to
one another freely of our doubts and fears and of the near consummation of our faith and
hope-yea, we had sat together in heavenly places in Christ Jesus, and now as we assembled
for this final farewell gathering, it was not to doubt or withhold a measure of
fellowship, but confidence seemed to be upon the faces of all, and we met as one happy
family united in the bonds of love Divine.
A considerable portion of the evening was spent in informal
fellowship, during which the friends wrote their names on two separate lists, presenting
one to each of us, together with a beautiful copy of 141 views of the city of London.
Additionally, brief addresses were given in which we sought to make use of these last
moments to review those lines of thought that seemed nearest to our hearts, remembering
once more the necessity of full loyalty to the will of God and faithfulness to our
covenant of sacrifice. A motion was unanimously passed asking us to carry back to the
friends in America the warm greetings and love from the farewell meeting, and expressing
gratitude and appreciation for all the loving ,interest of our brethren at home.
At the conclusion of the service it was our privilege again to
receive the warm hand-shake and God-speed of all present, while we sang "God Be With
You Till We Meet Again," rejoicing indeed in the confidence that soon all the
faithful will meet to part no more.
At the railway station in London the following morning, August 18,
about thirty--five friends gathered to once more say Goodbye, five of these accompanying
us on to Southampton where we embarked on the S. S. Olympic, sailing at midday, Surely our
hearts overflowed with gratitude and love toward the brethren in Britain as we were the
recipients of so many expressions of loving thoughtfulness and consideration for us, and
above all, our hearts were filled with praise toward the Lord for all His bounty and care.
Since writing the above we have safely reached our destination, in
New York after a quiet and comfortable voyage of seven days. No illness was experienced;
the trip, though uneventful was very interesting and all of our needs were abundantly
cared for. - Arriving at New York, August 25, we were met by a company of the friends of
the Brooklyn Ecclesia who showed by their countenances as well as by their words that they
were happy to greet us and were anxiously awaiting to learn of the welfare of the friends
on the other side of the sea. Likewise it gave us much pleasure to be with our loved ones
again. We. were advised at once that a special meeting of the Brooklyn Ecclesia had been
called for that evening to hear the report of our experiences and fellowship with the
friends in Great Britain. In accordance with the program we were permitted to meet with
the brethren of Brooklyn in the evening and tell them some of our experiences that had
been most interesting to us and had brought joy to our hearts, assuring them in the same
connection of the hearty greetings and love from friends we had visited. All listened with
fervent interest and appreciation, and we all united in Worship and thanksgiving to Him
from whom all blessings flow that His watchcare and keeping are so abundant, that in every
land and in every clime He is able to keep His faithful people and preserve them unto His
Heavenly Kingdom and Glory, according to his promise, "Lo, I am with you alway, even
unto the end of the Age."
Finally, as we review these recent privileges that have come to us
under the Lord's kind providence and note His manifold goodness, it is with a deep sense
of our own insufficiency and unworthiness that we acknowledge that all the praise belongs
to Him.
Faithfully, your fellow-servants in Christian bonds,
R. E. STREETER,
I. F. HOSKINS.
We thank thee,
0 Father of all, for the power
Of aiding each other in life's darkest hour;
The generous heart and the bountiful hand,
And all the soul-help that sad souls understand.
We thank thee,
0 Father, for days yet to be
For hopes that our future will call us to thee;
That all our eternity form, through thy love,
One Thanksgiving day in the mansions above.
SERIES XXXIX
THE VISION OF THE DRUNKEN HARLOT
"And I saw the Woman drunk with the Blood of the Saints, and with the Blood of the Witnesses of. Jesus; and having seen her, I
wondered with great Wonder."--Rev. 17:6.
THE visions of both the Prophet Daniel and St. John, which portray
the various aspects of the anti-Christian system, describe the Papacy as a cruel
persecuting power; this persecution being exercised against those who, in its palmy days,
did not submit to its decrees; and particularly was directed against the saints of God,
the Witnesses of Jesus. One symbol of the anti-Christian system as seen by the Prophet
Daniel was that of a "little horn," that came up among the "ten," on
the fourth beast's head. Daniel was informed that the power symbolized by the little horn
(Papacy) would "make war with the -saints and prevail against them . . . and [he
further adds] they shall be given into his hand, until a time, times and the dividing of
time. But [he was informed] the judgment shall sit, and they shall take-away his do
minion, to consume and destroy it unto the end." (Dan. 7:21, 25, 26.) Another vision,
seen by St. John, pictured it as a "Beast" to whom it was "given to make
war with the saints and to overcome them." (Rev. 13:7.) And in chapter 13:5 it is
said that "power was given unto him to continue forty and two months," symbolic
of 1260 years, the same as the preceding. In the particular vision under consideration St.
John sees it as a Harlot Woman riding on a Beast that obeys her behests. This is at a time
when the Harlot is represented, symbolically, as "drunken with the blood of the
saints, and with the blood of the martyrs of Jesus." This last Scripture seems to
picture it as it appeared at the close of the 1260 years, in 1799 A.D.
This last point has been noted by different expositors. We have in a
previous exposition observed this, and it has, as we have shown, a very important bearing
upon the interpretation of the vision of the "scarlet colored Beast." This, as
we will show later, enables us to locate the successive forms of government symbolized by
the "Beast's" seven heads. The particular point we refer to is that St. John was
taken in spirit from the Isle of Patmos in the year 96 A.D. down the stream of time to
1799 when. the Harlot Woman is represented as having drank to the dregs her own
intoxicating cup, and is represented in the symbol as being "drunken with the blood
of the saints and with the blood of the martyrs of Jesus." It was at this time that
the consumptive feature of her judgment had begun. It was at this time, also that the
sixth head , the Roman Republic under Bertier, one of Napoleon's generals, was occupying
for two years a sway in Rome, and the Pope was an exile prisoner in France. We quote
PASTOR RUSSELL'S statement showing that the symbolical time feature ended here:
DRUNK WITH THE BLOOD OF SAINTS
AND THE MARTYRS. OF JESUS
'When Papal Rome got control, all who refused to approve her
abominations were persecuted by her (Jezebel) directly, or indirectly by the civil powers
to which she was wedded (Ahab). And they were given into her power, and she wore out the
saints of the Most High for a time, times and a half time--1260 years-until A.D. 1799. And
this long persecution, in which 'many were purified and made white and tried,' and in
which the Mother of Harlots was 'drunk with the blood of the saints and the martyrs of
Jesus' (Rev. 17:6), ended as we have already shown, practically in 1776 and actually in
1799 when the Pone and his authority were humiliated before the world.*"--Studies
Vol. IV-584.
_____________
*Vol. II, Chap. 9, and Vol. III, Chap. 4.
_____________
MR. BARNES in his comment on the words, "And I saw the woman
drunken with the blood of the saints," has said:
"A reeling, intoxicated Harlot-for that is the image which is
kept up all along. In regard to the phrase, 'drunken with blood,' compare Jer. 46:10. 'The
phraseology is derived from the barbarous custom (still extant among many Pagan nations)
of drinking the blood of the enemies slain in the way of revenge. The effect of drinking
blood is said to be, to exasperate, and to intoxicate with passion, and a desire of
revenge.'--Prof. Stuart. The meaning here is, that the persecuting power referred to had
shed the blood of the saints; and that, in its fury, it had as it were, drunk the blood of
the slain, and had be-' come, by drinking that blood, intoxicated and infuriated. No one
need say how applicable this has been to Papacy. . . . 'And with the blood of the martyrs
of Jesus.' Especially with their blood. The meaning is, that the warfare in which so much
blood was shed was directed against the saints as such, and that in fact it terminated
particularly on those who, amidst cruel sufferings, were faithful witnesses for the Lord
Jesus, and deserved to be called, by way of eminence, martyrs. . . . How applicable this
is to Papacy, let the blood shed in the valleys of Piedmont; the blood shed in the Low
Countries by the Duke of Alva; the blood shed on St. Bartholomew's day; and the blood shed
in the Inquisition, testify."
DEMONIACAL TRAGEDY UNDER GUISE OF CHRISTIANITY
Referring to this dreadful picture another has said:
"What language shall we borrow to describe it? It has been
estimated that the Papacy has directly slain fifty millions of martyrs on account of their
faith . . . whose only crime was that they would not own allegiance to anti-Christ. Let
charity discount the number by one half, if it were possible; and let her suggest every
conceivable palliation for the murder of the rest, and we still have the most ghastly
chapter which the volume of history contains. Would that we might mingle our weeping with
floods of repentant tears from the eyes of this cruel mother, if, forsooth, we could
thereby mitigate the wrath treasured up against 'the day of wrath which her crimes have
earned. But alas! we find 'Te Deums' sung over Huguenot slaughters, but not one Papal
Miserere can we discover. Commemorative medals are still extant, signalizing the massacre
of St. Bartholomew, but not one momentum lacrimorum over that event is to be found in all
the archives of the seven-hilled city. 'And when I saw her I wondered with great wonder,'
writes the Seer; and now that history has filled in every detail of the crimson outline of
prophecy, we wonder with profounder amazement that such a demoniacal tragedy could ever
have been enacted in the name of Christianity. But we remember that the woman who did
these things was 'drunken.' And there is no intoxication so profound as that induced by
Pagan superstition tinctured with Christian blood. Even Martin Luther, while yet in the
delirium tremens of popery, raged with this blood thirst: 'so intoxicated was I and
drenched in Papal dogmas,' are his words, 'that I would have been most ready to murder, or
assist others in murdering, any person who would have uttered a syllable against the duty
of obedience to the Pope.' Nay, even those who have been sobered by generations of
Protestant abstinence from persecution, if they once return to the cups of the Harlot,
speedily exhibit symptoms of the old appetite, as witnessed, for example, in the
oft-quoted saying of Dr. Manning, now Cardinal [in 18801, when urging Romish aggression in
England: 'It is yours, right reverend father, to subjugate and subdue, to bend and to
break the will of an imperial race.' '-A. J. GORDAN--ECCE VENIT.
If any of our readers are desirous of an elaboration in detail of the
fulfillment of this awful Divine symbol as recorded in the pages of history, we refer them
to SCRIPTURE STUDIES, Vol. 11.-328-3,50; H Oct. '19-286, 287, 288; also to H. G. GUINNESS'
two works, THE APPROACHING END OF THE AGE, pages 200-212;
ROMANISM AND THE REFORMATION, pages 101-109. A concluding word from PASTOR RUSSELL On this
particular verse will suffice:
"In horror and wonder we ask ourselves, Why did kings, and
princes, and emperors, and the people at large, permit such atrocities? Why did they not
arise long ago and smite down anti-Christ? The answer is found in the Scriptures (Rev.
18:3). The nations were drunk (stupefied), they lost their senses in drinking the mixed
wine (doctrine, false and true mixed) given them by the apostate Church. They were
deceived by the claims of Papacy. And, truth to tell, they are only partly aroused from
their stupor yet; for though the ambassadors of kings, falling before the Pope, do not as
of old address him as the 'Lamb of God that taketh away the sins of the world,' nor think
of him as a God with power over all things on earth and in heaven,' yet they are still far
from realizing the Truth-that Papacy has been, and is, Satan's counterfeit of the true
Kingdom."--Studies, Vol. II.--348. THE SCARLET COLORED BEAST
We consider next that portion of this prophecy in which, in the main,
there is a very general agreement amongst expositors; in a few of its features, however,
there is a difference in their application. In our examination of these we shall proceed
on the principle of discovering first what portion of them have already met their
fulfillment in history. The vision we now consider is that of the "scarlet colored
Beast" upon which the Harlot Woman is represented as seated.
"And the Angel said to me, 'Why didst thou wonder? I will tell
thee the Secret of the Woman, and of That Beast Bearing her-That Having the Seven
Heads-and the Ten Horns'."--Rev. 17:7.
It will be recalled by those who have been reading the Revelation
series in this journal that our understanding of what was symbolized by this Beast in this
vision of St. John's was that it represented another aspect of the same power that was
seen by the Prophet Daniel, which was explained to him by the revealing angel to be the
fourth great empire upon earth (Dan. 7:23) ; and which, when it began to rule, would
continue to exist in some form until the Second Advent when it would be destroyed. Compare
Daniel 7:9-11 with Rev. 19:20. (H '20-24, 25, 26.) This same fourth empire, which was the
Roman, is seen by St. John in three different visions, each one of which represents it as
it appeared at different periods of history, until its destruction at the Second Advent.
It was seen:
(1) In Rev. 12:3 as a "great red Dragon," which., as is
generally understood, represented the government of Pagan Rome from its beginning in
prophecy until the time of Constantine the Great, about 313 A.D.
(2) In Rev. 13:1-3, as a Beast possessing some of the characteristics
of the first three Beasts that Daniel saw--those of, the Lion, Bear and Leopard. In this
same vision (Rev. 13:1-10) it pictures two aspects of the governmental powers of Christian
(?) civilization; the first, that of the period of Constantine and his successors on the
throne, until the overthrow of the Western Roman Empire 476 A.D.; the second, the Papal
aspect, beginning shortly after, in 539 A.D.
(3) In Rev. 17:3 is represented that phase' of the period beginning
about 799 A.D. and ending in 1799 A.D., frequently referred to as the Papal Millennium. In
this period it is represented as a scarlet-colored Beast upon which the woman is seated.
It will be apparent to all students of prophecy that the very first
thing to discover before this vision of the scarlet colored Beast and its associated
symbols can be understood correctly will be when, or at what time in history, this fourth
Beast or Roman kingdom began its existence in prophecy. This will be apparent when we keep
in mind that in the Revelation visions the Beast in every instance recorded is seen by St.
John as having "seven heads"; and as these heads represent the seven successive
form's of government that rule from the seven-hilled. city, Rome, the heads of course must
begin to be counted when the Roman Empire begins its existence in prophecy. Our
conclusion, as stated in the article above referred to, is that its beginning in the
Apocalyptic vision was not its beginning in
history, but rather its beginning in prophecy. If We were to begin to count the heads
when Rome was founded (753 B.C.) as many expositors do, this would carry us back over a
century before the Prophet Daniel had the vision, indeed, before the Prophet was born, and
of course before even the empire, symbolized by the first beast--Babylon--was seen by him
in the prophetic vision. (Dan. 7.) This point is a very important one, and should be
considered carefully. This could not possibly be therefore, until the third beast, the
Grecian power, represented in Daniel's vision as a leopard beast, having four heads (Dan.
7:6), representing its four divisions, had all been brought into subjection to the fourth
or Roman power. This was not until 31 B.C., when Egypt, its last division became subject
to Rome. It was at this time that Rome became a universal empire; and from this date the
seven heads of the fourth beast, Roman Empire, must begin to be counted. We further prove
this by the words of the Prophet Daniel: "After this [i.e. after he had seen the
three previous beasts in all their various phases or aspects] I saw in the night visions,
and behold a fourth beast, etc." (Dan. 7:7.) This conclusion we are aware is contrary
to that of nearly all the noted expositors who lived before 1870; they, nearly all, begin
to count the heads in 753 B.C. It is, however, in perfect harmony with all of PASTOR
RUSSELL'S utterances on this matter, as we have shown.
BRIEF REVIEW OF PREVIOUS DEDUCTIONS
Another conclusion that we arrived at in the exposition noted was
that one of these seven heads was that of the Papacy. This we found by a careful
examination of the history of the Roman Empire, beginning 31 B.C. to be the fifth head.
(See 11 '20-25.) This we found also to have been the understanding of PASTOR RUSSELL. (Z
Dec. '79-7.) As further bearing on this matter we found according to this reckoning that
the present Italian Dynasty beginning in 1870 was the seventh head; and that this also was
PASTOR RUSSELL'S understanding in 1896.--See H '20-24; Z '96-269.
Concluding this brief summary of the article noted above of the heads
of the Beast, we gave as our conviction that what is usually represented by commentators'
interpretation of Rev. 17:11, as an eighth head of the Beast, is instead of being a head,
the last form that the Beast (Roman power) would assume in connection with its
destruction; in other words, "the peoples and nations, or body of the Beast without
an organized government." -See Quotation fro in THE THREE WORLDS, H '20-25.
The statement of the angel to St. John contained in the words:
"The Beast which thou sawest, was and is not," we explained to refer to two
conditions or states of the Papacy:.
(1) The Beast that "was," represented the Papacy's long
period of temporal and ecclesiastical power in one sense from 539, in another from 799 up
to 1799; the period from 799 to 1799 being by some called the Papal Millennium.
(2) The "is not" state, we understand to represent its
condition since that time--1799--more particularly, however, since 1870, when it lost its
temporal authority.
(3) The Beast that "yet is" (Common Version) "and
shall be present" (Diaglott) we have explained to be the last form of the Beast, as
we have noted: "the peoples and nations, or body of the Beast without an organized
government," the anarchistic phase in connection 'with which Papacy, by the uprising
of Italian peoples, and all other systems, civil and religious-by the great worldwide
uprising-will go down to make way for the Kingdom of God, the fifth universal empire, to
be under the control of the Son of Man. (Dan. 7:14, 27.) This was also PASTOR RUSSELL'S
understanding of this matter, as will be seen by noting again his words recorded in Z
'96-269; also H '20-24, Col. 2.
As bearing still further on the- interpretation of the seven heads of
the Beast, we explained that the words of the angel, "And here is the mind which hath
wisdom. The seven heads are seven mountains on which the Woman sitteth" (Rev. 17:9),
were designed to emphasize the fact that all of these successive seven heads ruled from
the seven-hilled Roman city. This we found to be the general understanding of nearly all
the noted historical expositors of this vision, as also that of PASTOR RUSSELL. -See H
'20-22, 23.
Again, concerning the words: "And there are seven kings: five
are fallen, and one [the sixth] is and the other [the seventh] is not yet come" (Rev.
17:10), we explained that it is most necessary to keep in mind that St. John was taken in
spirit from the Isle of Patmos in the year 96 A.D., down the stream of time to 1799, when
the Harlot Woman was represented as being "drunken with the blood of the
saints," the time when Papacy's judgment had begun, the time when five of the heads
were fallen, and the sixth head, the Roman Republic was ruling. St. John is thus
represented as seeing that which the angel said he would show him, namely, the
"judgment of the Woman and the Beast which carrieth her," which began at that
time. (Rev. 17:1, 7, 14, 16, 17.) This was PASTOR RUSSELL'S thought.--H '20-25, Col. 2.
A RECENT EXPOSITOR IN ERROR
Having summed up briefly what seems to be the significance of the
Beast and its seven heads, it will be seen if we are correct in our conclusions, which are
in perfect harmony with those Of PASTOR RUSSELL so far as he expressed himself in his
writings, that we are now living in the period referred to as the time when the seventh
'head (present Italian Dynasty) is ruling, which is stated by the angel to continue but a
"little while," before the eighth or last form (either republic or anarchy, or
the same followed by anarchy) of the Beast will rise and be destroyed. (H '20-25, cot. 2.)
In considering these latest recorded utterances of PASTOR RUSSELL
Concerning these features, which we will see have a very important bearing on the last
momentous and closely approaching events (events which will cause the complete overthrow
of the present Italian. Dynasty, and also of the Papacy, and indeed will be closely
followed with the complete downfall of Christendom), we observe that a recent expositor
makes the claim that these future fulfillments had not all become clear to PASTOR RUSSELL
tip to the time of his death in 1916; and yet this expositor, without success, endeavors
to prove that PASTOR RUSSELL believed that the Beast in its last form might represent Papacy restored to its former power
and influence, and that this might be brought
about by -Papacy's being called upon by the nations to arbitrate in - settling the great
world-war, which in an important sense would mean Papacy's being restored to temporal
power. This event, as history has shown, did not take place; nor were there any
indications that the nations were disposed to call upon the Pope to arbitrate, or to
'restore his temporal power. Most surely PASTOR RUSSELL never gave utterance in any of his
writing's to anything of this kind, for it would have conflicted with the view held by him
in 1896, at which time he certainly believed, as we have shown, that the present Italian
Dynasty was the seventh head of the Beast, and that the last, eighth form of the Beast,
would be, instead of Papacy restored, "the Beast without a head-either a republic or
anarchy." If a republic, it would be soon followed by anarchy, which would result in
the complete overthrow of Papacy.--Z '96-269.
We now proceed to take up the consideration of the significance of
the ten horns that were seen by Daniel, and by St. John on one of the Beast's heads.
Concerning this matter, we note first that. the Roman Empire which is represented by this
Beast is in all the visions where it is depicted both by Daniel and St. John always seen
with these ten horns. It is true that in the vision of Daniel (7:8) it is stated that
three of the first horns were plucked up by the roots by the "little horn"
(another symbol of Papacy) ; but as ever after that occurrence, which took place in the
beginning of the sixth century,. it still continues to be seen with ten horns, it is
evident that the three horns that were plucked up were replaced by others. This is a very
important matter as bearing upon the interpretation of this vision of Rev. 17. (H'20-8,
Col. 1.) Another point of vital importance in this same connection is that of where, or in what territory, are we to look for
the kingdoms represented by these horns. The' general understanding amongst historical
expositors. is that these ten horns represent the ten kingdoms into which the Roman Empire
was divided in the fifth and (early part of) the sixth centuries. It is also understood by
most of these I expositors
that these ten kingdoms are to be found on the territory generally referred to as Western
Rome, now called Europe, including Great Britain. We interpreted this in this way for the
reason that the barbaric Gothic invasions of the fourth and fifth centuries which swept
away the old Imperial government located at Rome and thus made room for new kingdoms to
rise, were confined to the Western Roman empire and not at all to the Eastern.
Furthermore, as bearing on this point, it has been only the ten kingdoms of the Western
Roman Empire that up to the Reformation and close of the eighteenth century supported or
upheld the Papal head and "Mother of Harlots." We call attention to this point
as one noted by the eminent Christian -expositor, SIR ISAAC NEWTON. (H '20-6, Col. 2; see
also a quotation from ELLIOTT, H '20-7, Col. 1.) This was Pastor Russell's understanding
as we have seen, and will show more particularly in this exposition.
TEN KINGS GIVE AUTHORITY UNTO THE-BEAST
Another important matter in connection with that of obtaining a
correct understanding of this vision of chapter 17 is that we keep continually in mind the
fact plainly stated in the vision that the Harlot Woman and the Beast under its Papal
head, reign contemporaneously. It seems hardly necessary that we should quote history to
prove this point, and that its fulfillment lies in the past. In this same connection we
note that the symbol depicted in the words: "And the ten horns which thou sawest are
ten kings [kingdoms]. . . . These have one purpose, and they give their power and
authority unto the Beast [in its Papal head]" met completely its fulfillment during
the larger part of the Papal Millennium (799 to 1799). To quote PASTOR RUSSELL:
"As the true Kingdom of the true Christ is to last a thousand
years, so the Papal counterfeit looks back upon the period of its greatest prosperity,
which began A.D. 800 and closed in the dawn of the present [nineteenth] century, as the
fulfillment of the Millennial reign foretold in Rev. 20. . . . Although Papacy was
organized, as a religious system, long before, and was even 'set up' in temporal power in
A.D. 539, yet it was Charlemagne who first actually bestowed and formally recognized the
temporal dominion of the Pope. As Charlemagne was the first emperor over the 'Holy Roman
Empire,' A.D. 800, so Francis II. was the last, and he voluntarily surrendered his title
in A.D. 1806.* As, prior to the year 800, Papacy was rising, supported by the Roman
'Beast' (people) and by its [ten] 'horns' (powers), so since 1800 it has been cast off
from temporal authority over kings and peoples, and has been torn and pillaged by those
who formerly gave it support. (Rev. 17:16, 17.) Today, though still the recipient of
honors, and still possessed of a wide influence over the consciences of the people, Papacy
bemoans its loss of everything resembling temporal dominion."--Studies, Vol.
11.--353, 354, 355.
____________
* 'The Holy Roman Empire' was the title of the great political
institution of the middle ages. It had its start in Charlemagne. Fisher's Universal
History, page 262, describes it thus: 'In theory it was the union of the world-state and
the world-church--an undivided community under Emperor and Pope, its heaven-appointed [?] secular
and spiritual heads.' And, since the Popes, as in Christ's stead, anointed the emperors,
it follows that they were the real heads of it."
____________
EAT HER FLESH AND BURN HER WITH FIRE
Let the reader at this point note very carefully that it was Pastor
Russell's thought that the words of the angel: "'And the Ten Horns which- thou
sawest, and the Beast, these will hate the Harlot, and will make her desolate and naked,
and will eat her Flesh and burn Her with Fire" (Rev. 17:16), have been having their
fulfillment for over a century now. Note also the significance of the expression:
"And the Ten Horns [kingdoms] and the Beast, will make her desolate and naked, and
will eat her Flesh and burn Her with Fire." The first three of these symbolic
descriptions have been for over a century meeting their fulfillment at the instigation of
the horns or kingdoms ,that formerly supported the Harlot, Babylon, Papacy. The burning
with fire which symbolizes destruction, it would seem will meet its fulfillment at the
instigation of the "Beast" in its last anarchistic form (the peoples, etc.,
without a government). After the destruction of the "great Harlot," the Beast,
in its eighth and last form , will itself be destroyed, and this. is the significance of
the words, "And the Beast that was and is not, he is both an eighth and is of the
seven and goes into destruction." (Rev. 17:11.) As previously explained by us ,
"This eighth is not a head, since the Beast had but seven. This eighth is the Beast
as it is to be after its seventh or last head (the Victor Emmanuel Dynasty) has fallen.
This last or eighth state will be anarchy. The expression, "and is of the
seven," is explained to be that "the nations ('waters,' v. 15) on which the
woman sat, have been of the seven; and are already taking on a separate existence as the
inter-nations, or peoples of all nations," finally becoming anarchy.--H '20-25, col.
2.
RECEIVE AUTHORITY AS KINGS ONE HOUR
We now come to consider a statement in the angel's explanation which
because of being taken by itself alone has been thought by a few noted expositors who
lived before the middle of the nineteenth century to apply to the future. A recent
expositor has adopted or applied this 'method of interpretation of this Scripture. The
Scripture in question is found in Rev. 17:12, 13, and reads: "And the Ten Horns which
thou sawest are Ten Kings [kingdoms], who have not [yet] received a kingdom; but they
receive authority as Kings One Hour with the Beast. These have One Purpose and they give
their Power and Authority to the Beast." The thought, with some minor variations, on
the part of these expositors, is that these words refer to Papacy as a temporal
sovereignty restored and becoming supported by the ten kings (kingdoms) who again will,
because of this support, be anointed by Papacy, as divinely appointed kings (so-called),
that this will continue a brief time, after which the kingdoms will again turn against
Papacy and make her "desolate and naked," and at last "burn her with
fire." We have already called attention to this view above, which was expected by
some to meet its fulfillment in connection with the settlement of the great war. We desire
to notice that if this is yet to meet a fulfillment* as some expect, it will be in the
great Armageddon conflict, and will be a second fulfillment, for the reason that all these
descriptive symbols have certainly been fulfilled (as we have shown) and are now matters
of history. It is our conviction for this reason that this interpretation which places the
fulfillment future is not the correct one, and we will endeavor to further prove this to
be so. In doing this let us consider first the words of the revealing angel: "And the
Ten Horns which thou sawest are Ten Kings, who have not received a Kingdom." In our
previous article we quoted from THE THREE WORLDS, an explanation of these and the
following words. We quote a part of this explanation, referring the reader to H '20-25,
26, where they are found in full:
"If you allow, as the text demands, that the seeing [by St.
John] is down the stream of time to where the judgment is [beginning to be] executed on
the Papacy [1799 A.D.], while the explanation [by the angel] is back at the date of the
prophecy [96 A.D.], all is harmony."
In this Scripture we are
considering it should, we believe, be understood that the angel is giving "a rapid
survey from 96 A.D. even to the end." In his explanation of this part of the vision
he states what actually occurred in history a few centuries from St. John's day. This was,
(1) that the Roman Empire did at that time become divided into ten kingdoms, and (2) that
these same kingdoms did at that time receive power as kings with the Beast. This power was
received from the Papal head, and it was at about this time, 539 A.D., or shortly after,
as all historians are agreed, that these ten kingdoms did become of one mind by becoming
Roman Catholic, and by so doing gave their power and strength to the Beast (Papacy) for
centuries. But some see a difficulty here and say, It reads that they received authority
as kings "one hour" with the Beast, and how could "one hour" apply to
the long period in history? In reply we would say, first, that it is a fact of history
that no one can successfully dispute that this certainly perfectly fulfils the prophecy
that the ten kingdoms did receive power from Papacy, they having previously become Roman
Catholic. And it is also equally true that nearly all the other features of the vision
have met their fulfillment. Furthermore, it is generally admitted that the
"hour" mentioned cannot refer to symbolical time, i.e., fifteen days. This being
admitted, it will be seen that in either .method of interpreting the vision it will be
necessary to examine carefully the words translated "one hour," and thus
discover if possible its meaning. MR. ELLIOTT, who was an eminent Greek scholar, as well
as commentator, has thus rendered these words: "The. ten horns are ten kings which
receive power at one and the Same time with the Beast." He says that this is the
true, as it is the most natural, rendering, He further states that it is in this sense
that the old patristic expositors generally understood it. And as regards modern
expositors, he says, it has so been explained by persons of the most different schools of
interpretation; so of Roman Catholic expositors, Bossuet; as well as Protestants, Mede,
Daubuz, Vitringa, Whiston, etc.; so among living expositors, the Futurist Burgh (page
250), as well as anti-Futurists Wordsworth, and spiritualist, I. Williams (page 347).
In concluding this which seems to us to be the true significance of
Rev. 17:12, 13, we will say that our deductions are in perfect harmony with the
requirement of the vision, that the Beast (ten kingdoms) and the Harlot Woman (Papal
Church system) reign contemporaneously, during the Papal Millennium.
MAKING WAR WITH THE LAMB
There remains one other feature of the vision to explain, which is
that contained in the words: "These will make war with the Lamb, and the Lamb will
conquer them (Because He is Lord of Lords, and King of Kings), and Those who are with Him
are Called, and chosen, and faithful."--Rev. 17:14.
There is doubtless in these words a general statement of the fact
that during the whole period of Papacy's reign there has been going on a conflict between
Christ and Papacy and its supporters; and that there has been associated with Christ
through the whole period, called out ones, who were faithful to their calling, and chosen.
This conflict, at one stage, seemingly resulted in these called out ones, saints, being
overcome. (Rev. 11:7-10; 13:7; H Oct. '19-286.) These words of the angel teach that the
victory will at last be with the Lamb and His followers. There seems to be a reference in
these words to that which is more fully portrayed in Rev. 19:11-21.
MR. BARNES' comment on this verse is worthy of our consideration and
reads:
"The Lamb of God-the Lord Jesus; that is, they [the ten
kingdoms] would combine with the Papacy in opposing evangelical religion. It is not meant
that they would openly and avowedly proclaim war against the Son of God, but that they
would *practically do this in sustaining, a persecuting power. It is unnecessary to show
how true this has been in history; how entirely they sustained the Papacy in all its
measures of persecution. 'And the Lamb shall overcome them,' i.e., shall ultimately gain
the victory over them. The meaning is, that they would not be able to extinguish the true
religion. In spite of all opposition and persecution, that would still live in the world,
until it would be said that a complete triumph was gained."
Commenting on the angel's words, "And the Ten Horns which thou
sawest, and the Beast, these will hate the Harlot, and will make her desolate and naked,
and will. eat her Flesh, and burn Her with Fire," MR. BARNES is in perfect harmony
with PASTOR RUSSELL'S explanation of these words as we have seen foregoing. MR. BARNES
continues:
"In vs. 12-14, these ten governments are represented as in
alliance with the Beast; as 'giving all their power and strength' unto it; and as uniting
with it in making war with the Lamb. What is here said must, therefore, refer to some
subsequent period, indicating some great change in their feelings and policy."
MR. BARNES then goes on to show how these words have been having
their fulfillment in the past, in the nations withdrawing their support from the Papal
Church, and stripping her of her former power and attractiveness-all that is so 'gorgeous
and alluring--her wealth, and pomp and splendor, being taken away, and she be left to
appear as she really is, without anything to dazzle the eye or to blind the mind.
FOR GOD INCLINED THEIR HEARTS
The words of the angel, "For God inclined their Hearts to do His
Purpose, even to execute one Purpose, and to give their Kingdom to the Beast, till the
Words of God shall be completed," signifies that all this is according to the Divine
permission, and is overruled by Him in the accomplishment of His great purpose of the
selection and schooling of the joint-heirs of the Heavenly Kingdom. "Kings and
princes are under the control of God, and whatever may be their own designs, they are in
fact employed to accomplish His purposes, and are but instruments in His hands." It
is further shown that this is for a limited time--"until"--and that time has,
as, we have seen, run its course, and the kings have continued to be still His instruments
in gradually destroying her influence in the world; and when the due time comes, which
seems near at hand, other agencies will arise and be His instruments in accomplishing her
destruction. This will be, it would seem so far as the hierarchy at Rome is concerned, by
a rising of the Italian people in a state of revolutionary anarchy; and so far as her
priesthood and supporters over the world, and the daughter systems themselves are
concerned, their destruction will be accomplished by a general world-wide uprising.
"And the Woman, whom thou sawest, is That Great City, which
holds Sovereignty over the Kings of the Earth."--Rev. 17:18.
"Rome would of course be understood by this language in the time
of St. John, and all the circumstances, as we have seen, combine to show that Rome, in
some form of its dominion, is intended."--BARNES.
Undoubtedly, the Papal hierarchy, whose seat of power is located in
the seven-hilled city, is represented by this great City. Its destruction is described in
the symbols of chapter 18. The fires of liberty so long pent up are now breaking forth,
and the storm clouds of indignation are already seen on the horizon, and soon this great
power of evil will be destroyed forever.
STUDY
XXVIII--SEPT. 12
THE ANGEL WITH THE INCENSE.
(136) Who is symbolized by the Angel standing by the Altar having a
golden Censer? H '19-120.
(137) What arrangement or service in connection with God's dealings
with the Jewish nation is suggested by the reference to the Altar, the Censer, and the
Incense? .Ex. 30:1-10; H '19-120.
(138) Who alone in connection with the Tabernacle services was
authorized to perform service of the nature of this mentioned in Rev. 8:1-3? Who is the
antitypical High Priest authorized to offer incense for the prayers of the saints? and
what does the act signify? T 120; H '19-120, 121.
(139) When did Christ, the Angel, begin His activities on behalf of
the saints, and what period of time is covered in fulfillment of this symbol? H '19-121.
(140) What is signified by the Censer and its being filled with fire
from the Altar and thrown to the earth? and what are we to understand by the results that
followed -Thunders, Lightnings, Voices and an Earthquake? What relationship does Matt.
3:8-12; 23:34, 35 have to the fulfillment of this portion of the vision? H '19-121.
--SEPTEMBER
19--PROV. 23:19-21, 29-35--
Golden Text.--"The
drunkard and the glutton 'shall come to poverty."--Prov. 23:21.
HAVING found a lesson for the old in the experience of Solomon and,
his alienation from God in -old age, we come in this lesson to the words of wise
instruction to the young.
The lesson speaks of the intemperance and impropriety of sloth, or
idleness, or lack of energy; and the observation of every wise man proves that true
happiness is associated with energymental and physical activity. "Not slothful in
business," is one of the characteristics of a Christian, as set forth by the Apostle.
We live in a day, however, in which another form. of intemperance prevails in an opposite
direction - with not a few-intemperance in energy and ambition; a consuming desire for
honors or wealth, that robs many, not only of proper social enjoyments, but more important
still, of spiritual privileges and joys.
WISE COUNSEL TO THE YOUNG
(22, 23) True wisdom will never despise the counsel of the aged,
especially from parents, of whose interest in the child's welfare there can rarely be
doubt. It is one of the peculiarities and difficulties of our day that because of the
sudden increase in knowledge and educational facilitiesthe young have in many
departments of knowledge outstripped their seniors. The resultant tendency is disrespect
for the experiences and advice of parents and seniors, and a disposition to be heady,
high-minded, unthankful, unholy, disobedient to parents and other like disgraces foretold
by the Apostle as features of our day. (See 2 Timothy 3 :4.) On this account additional
wisdom and great patience are needful on the part of parents and all instructors of the
young. Recognizing the influences which counteract parental instruction, and recognizing
the fact that the children may be in advance in some points, the wise parent should
seek to set a good example in proper childlikeness himself, and be ready to learn from and
with the children along the lines of their superior advantages, explaining that the
present increase of opportunities for knowledge are phenomenal, and not of men but of God,
as foretold by the Prophet respecting the "time of the end." (Dan. 12:4.) By
this course of honesty and wisdom the parent will maintain the confidence of his child,
who will then be the better prepared to learn in turn along the lines of the parent's
experiences in life and respecting principles of morality and the evil tendencies of
immorality. Thus wisdom in the parents has very much to do with the choice of wisdom by
the child. One of the chief lessons to be inculcated is, that truth is precious above all
things-with reference to the ordinary affairs of life and dealings between men, with
reference to spiritual things, with reference to God, and with reference to the Divine
Plan. Truth is to be prized, and those who love and practice the truth are to be .1 esteemed,
and such only; error, falsehood, no matter how gaudy or showy or attractive, is to be
disdained and repudiated. This is in harmony with our Lord's prayer, "Sanctify them
[i.e., separate them from the evil and
set them apart for good] through Thy Truth: Thy Word is Truth."
(24, 25) These verses suggest, and properly, that wisdom in the young
does not depend wholly upon inculcation, instruction. Probably the majority of wise
children are born wise. "He that begetteth a wise child, shall have joy of him."
If parents in general could realize the importance of the parental office and the bearing
of their own characters and sentiments upon their offspring, laying the foundations for
good and wise characters before the children are born, the responsibilities of their
position and relationship would, we believe, not only favorably influence their children,
but help also to develop positive character in themselves.
The parents who have failed to discern the laws of nature under whose
control they have brought forth children; and whose children therefore reflect the
parental unwisdom and unsettledness of character, have in consequence double reason for
exercising patience toward the unwisdom of their offspring, and double reason for
perseverance in their later efforts to correct that unwisdom and to lead their children
into right ways.
A STILL MORE EXCELLENT WAY
It should be carefully observed that the way of morality, temperance,
moderation, and wisdom above set forth, al though a commendable way, is not the way in
which the Christian of this Gospel Age is invited to walk, in the footsteps of His Lord,
to attain glory, honor, immortality, and a share in the Heavenly Kingdom as one of the
kings and priests. (Luke 13:24; 12:32; Rev. 5:10; 20:6; Rom. 8:17.) The foregoing is sound
advice for all, and none should be more quick to follow it than the consecrated, the
"new creatures in Christ Jesus." But the "Narrow Way," of self-denial
and -self-sacrifice marked out in the New Testament is the pathway of those who would win
the prize of the High Calling to joint-heirship with Christ as His Church, His Bride. -
All sensible people commend the path of temperance and morality above
set forth, but few appreciate or commend the "Narrow Way" in which the Church is
called as the Bride to follow the Lord, her Bridegroom. The Narrow Way is foolishness to
the world, neither' can the worldly appreciate it, because its value must be spiritually
discerned. (I Cor. 2:7-16.) The wisdom that indicates and approves the Narrow Way of
self-sacrifice is an inspired or begotten wisdom which cometh from above only to the
consecrated, the spirit-begotten. It is inspired, not by earthly hopes or aims, or
promises or ambitions, but by "exceeding great and precious promises,"
"heavenly promises," of an inheritance incorruptible, undefiled and' unfading,
which the earthly eye has not seen, which the earthly ear has not heard and which has not
been appreciated by the heart of the wisest of men. To so great an extent is this true
that in the estimation of the worldly the way of the fully consecrated seems foolishness.
In view of this the Apostle declares that as the world does not know the Lord, and does
not understand His Plan, which is higher than the world's conception as the heavens are,
higher than the earth (Isa. 55:9), so the worldly do not understand the true Church; and
as the Apostle said, "We [who walk the "Narrow Way"] are counted fools all
the day long"--harmless, but "peculiar people." The moving impulses which
help us in this "Narrow Way" were only received after we believed in the Lord
Jesus Christ, when we made full consecration of ourselves to the Lord and received the
spirit of adoption into His family. Then, because children of God, we received His spirit
and. were privileged to know more and more of "the mystery of His will,"
"the hidden mystery" (Eph. 3:9; 1:9), to appreciate the Divine Plan in harmony
with which (and in harmony with our consecration) we have joy in spending our lives, in
"laying down our lives," in faithfulness in the service of the Lord; in the
calling and perfecting of His saints to be the first fruits of the salvation purchased by
the Redeemer.
--SEPTEMBER
26--PSALM 72--
Golden Text.--"Man looketh
on the outward appearance, but Jehovah looketh on the heart."--1 Samuel, 16:7.
OF THE THREE MEN in review Saul certainly had the more favorable
opportunities at the beginning of his life. Nature seemed to have so specially fitted him
for the office of King that when he was brought to the attention of the people, they,
recognizing these natural traits, received him without hesitation. For a little while, he
walked in humility, carefully seeking to do the Lord's will, but not having fully
submitted himself, it was not long until there was a combination of his own will mixing
with that of the Lord. The result was disobedience, failure, a troubled mind growingly
perverse almost to the point of insanity, and finally an ignominious death. The flaw in
Saul's character was his lack of a full consecration to the Lord, his maintaining a
certain amount of self-will. This seemed to have been the difficulty. A similar difficulty
affects all who fail to make their calling and election sure. Whether they go into the
Second Death or the Great Company, the fault of the failure lies in neglect to surrender
fully to the Lord every interest of life and to accept in faith His leadings, His
providences in all the affairs of life, seeking to do His will and ignoring –
mortifying -- self.
David's character was in sharp contrast to that of Saul. Less
favorably circumstanced at the beginning of his career, not so tall and commanding in
appearance, probably of a less wealthy family, and possibly with no better mental
endowment by birth, David's life and its results are in sharp contrast to those of Saul.
Look wherever we will in his checkered career, we see courage and determination exercised
along right lines, proper lines. He was not a wild animal hunter, but to protect the flock
he slew the lion and the bear. He was not a pugilist nor a gladiator; yet at the proper
moment he was ready to risk his life for the defense of his people. He appreciated highly
the honor that had been conferred upon him in his anointing for the kingship, yet he held
this with modesty -never boasted of it and never rashly attempted to hasten the Divine
programme. He endured patiently the opposition of the king, yet treated the members of the
royal family with profoundest respect; and finally, instead of thrusting himself on the
nation as king and demanding his acceptance, he still waited patiently the Lord's time.
Yet David, as we have seen, was not a model saint: there were some strange inconsistencies
in his character which stand out the more prominently in contrast with the beautiful and
noble traits which fill us with admiration. But since these, so far as he was able to see
them, were most sincerely repented of, we can appreciate the humility that led to
repentance, and regard David from the same standpoint of that loving and merciful
consideration from which God regards all his fallen and weak followers who struggle
against inherent depravity, humbly acknowledging their shortcomings, and leaning upon his
tender mercy. While in his youth, when God was about to anoint him king of Israel, it was
said of David, "The Lord hath sought him a man after his own heart" (I Sam.
13:14), the same in many respects might also have been said later, notwithstanding his
faults, in view of his deep contrition. This statement, however, is not to be regarded as
a testimony to the perfection of either the youth or the man, but rather to his fitness
for the office to which God had appointed him; and as the office was one of great honor
and trust, fitness as God's choice for the office, implied a high order of character and
ability, especially at the time he was chosen. So it was also in the case of Saul at the
time of his anointing, of whom Samuel the Prophet said, "See ye him whom the Lord
hath chosen, that there is none like him among all the people!"
WISDOM AND RICHES LEAD AWAY
FROM GOD IN PRESENT FALLEN STATE
King Solomon began his reign with a reverent heart, as evinced by his
offering sacrifices at Gibeon. In this he evidenced proper faithfulness which prepared his
heart for the blessings which he subsequently received of the Lord. However, this attitude
of reverence and humble recognition of the Lord was not persisted in. He placed himself in
the midst of temptation which ultimately resulted in the downfall of the kingdom of
Solomon the wise, the rich, the great, and thus manifested the necessity for the greater
Kingdom than his, which Divine wisdom and love have designed, and which Divine power is to
inaugurate in due time. In Solomon's experiences we have a most remarkable lesson of a
most remarkable man; illustrating the tendencies of earthly wisdom and riches to lead the
imperfect children of men away from God, the source of wisdom and riches, and away from
all the highest ideals.
The accounts of Solomon's prosperity are set forth in the books of
Kings and Chronicles, and indicate that, under his wise administration, numerous public
works were carried on, royal palaces built, great roads engineered, and water works and
store-houses and armories constructed, etc. The nation of Israel, under' Solomon's regime
reached its highest position of power and influence in the world and dominated its largest
amount of territory. But as Solomon prospered, he grew less pious. He became what the
world would call broader-minded. The royal families of surrounding nations were pleased to
have their daughters become Solomon's wives, and *he generously accepted them from every
quarter. The effect, however, was injurious to the King and to his entire people, because
each of these prominent wives felt that she must represent the dignity of her own home
land at the Jewish capital, and specially must represent its religious sentiment. Thus the
heathen religionists all felt a great jealousy for the great Temple of Jehovah and its
elaborate services; and these wives as representatives of the religions of their fathers,
urged upon King Solomon, insistently, that they must have the opportunity of serving their
gods, and that proper breadth of mind on his part would lead him to accede to their
demands and to erect altars to their heathen divinities.
The king, rolling in wealth, yielded to these importunities of his
wives and established for them and their foreign ambassadors and visitors shrines, altars,
holy places, dedicated to the various false gods of surrounding nations -not that the King
believed in these or worshiped them himself, but, through a 'mistaken view of
broad-mindedness and a mistaken form of generosity to his wives in their sentiments, he
violated his highest sense of responsibility to his own Lord, Jehovah. Gradually that
devotion which had been his at first, and which the Lord had blessed by two special
manifestations, yielded, and the King became less and less a man after God's own heart;
possessed of less and less of his father David's loyalty of heart and zeal for the Divine
will and worship, resulting ultimately in the forfeiture of the conditional promise of
long life and of the continuance of the entire kingdom in his family.
One of the results of studying the lives of great and good men is in
seeing the way in which they were able to make the world better.
"Lives of great men all remind us
We can make our lives sublime,
And, departing, leave behind us,
Footprints on the sands of time."
Many of
those who have risen to prominence in the world, have left no footprints that we can see;
but when the Lord sets great examples before us, He shows us the footprints, and how some
lead downward and, others upward. Saul was one of the former class, David of the latter.
The important point to be noticed by us all is how much these footprints diverge, that we
may avoid the one and profit by the other.
VALUE IN HIGH IDEALS
As we look about us in the world, and in the nominal Church, we see
vast numbers of mankind without any ideals, without any ambition. Alas, poor things! How
can they ever have any pleasure or reach any noble goal when they see none? Looking again,
we perceive some With only mean and groveling ambitions, worse than none. Poor creatures!
Born in sin, shapen in iniquity, and perhaps reared in unfavorable environments, they are
seriously handicapped in comparison with some others of the fallen race, less depraved and
more favored. Looking again, we see a third class with noble worldly ambitions, seeking
for wealth, influence, power, with a desire to use these honorably, nobly, not to the
injury of their fellow-creatures, but to some extent the opposite. These are to be
congratulated as having better motives in life than the first two classes. They were
possibly better born and possibly had better environment.
We look again and find a fourth class, whose eyes have by the grace
of God been lifted from earthly things to the heavenly. To these, "old things have
passed away and all things have become new." The vision of heavenly joy, heavenly
fellowship, heavenly service, has so transformed their minds that, although their flesh
may still be weak, nevertheless, they overcome by the new mind. This is the class which
the earth could never satisfy. A new standard of values has come to them; and they both
feel and know that the things of this life are "not worthy to be compared with the
glory which shall be revealed in us." They find these things in comparison but loss
and dross. This is the class which the, Lord has under His special care and instruction.
Because they have made their consecration to Him, he is showing them something of the
height and depth, the length and breadth of the "deep things" of God. Thus He is
giving to them, through His knowledge and grace, a power Divine, which. is working in them
both to will and to do His good pleasure.
A DOUBLE-MINDED MAN IS UNSTABLE
But now again we must recognize a division; for "they are not
all Israelites who are of Israel." 'Some of this fourth class are, more responsible
and some less responsible as to the things which the Lord has shown them respecting His
character and His plan. Some take a less positive stand and seek to gain the things of
this world, its honor, as well as the honor of God and the world to come. In doing this,
they are not, heeding the words of the Master, who assures all His disciples that such a
course would mean failure, that they would neither please the world nor would they succeed
in pleasing the Lord. Such may eventually be brought to life eternal, but they are not the
wise virgins. They will not reign in the Millennial Kingdom. The Lord is seeking those who
worship Him with all their hearts, with all their souls, with all their strength, and with
all their minds. These whole-souled ones are the class the Lord is especially seeking as
the Queen of the Millennial Kingdom, the Bride, the Lamb's Wife, and joint-heirs with Him.
He has already foreordained that only such may be members of the royal family and
partakers of the Divine nature, saying, "Whom He did foreknow, He did also
predestinate to be conformed to the image of His Son." To these He will give grace
and glory, and no good thing will He withhold from them, because they walk uprightly.
Their hearts are upright, and their intentions are loyal to God and to His laws of justice
and love. Let us. get fixed in our minds the peculiar quality of this overcoming class,
which is to constitute the Kingdom as Christ's joint-heirs, that they must be loyal to
God, consecrated, determined, and full of faith and trust.
These qualities cannot be expected to come to us instantaneously.
Rather they are the gradual growth and development of the new mind, but the principle must
be in the heart before development can be made along these lines-the 'Principle of loyalty
and determination. The little word "will" has its very important place, then, in
the Christian's character. He must be a willer, and the will must be rightly. directed
into full harmony with that of God.
CARVING OUT THE IDEAL
We said a moment ago that a high and good ideal is proper, is
necessary, in every successful life. But to have the ideal will amount to nothing unless
we are patient in its development. It is said of the great sculptor, Michael Angelo, that
looking upon a block of soiled marble he began work upon it with hammer and chisel,
apparently recklessly knocking off great blocks and pieces here and there. When asked what
he was doing, he said, "I see an angel here and must get him out." He had the
ideal in his mind, then laboring strenuously for the attainment of it, sculptured the
angel out of the block of marble. So it must be with every successful life. We must have
the ideal. We must see the angel. Then we must labor for its attainment, carefully,
patiently, and prayerfully. The ideal set before the Christian is not only angelic, it is
more; it is Divine. Nothing less can be made out of the Apostle's words, God hath
"given unto us exceeding great and precious promises, that by these ye might be
partakers of the Divine nature."
The same thought is elsewhere presented by St. John. Now are we the
sons of God, but it doth not yet appear how great we shall be made, what glory and honors
shall be ours, but the Apostle assures us, "We know that when He shall appear we
shall be like Him; for we shall see Him as He is." If then we are to be made like Him
by the "change" of -,the "First Resurrection," if we are to see Him as
He is, then we may apply to ourselves the glorious things of the Lord and His excellency,
respecting which the Apostle says, "Him hath God highly exalted and given Him a name
which is above every name, that at the name of Jesus every knee should bow, of things in
heaven and things on earth and things under the earth;" and again, "He has
ascended far above all principality and power and might and dominion and every name that
is named." If we shall be like Him and share His glory, then all this glory belongs
to the glorious ideal which God Himself has presented to our gaze. Who with such a view
would not be willing indeed to submit himself to the blows of the Lord! Who would not be
willing to endure the chiselings and polishings! Who would not be willing to submit
himself to tribulation, knowing that "Tribulation worketh patience, and patience,
experience, and experience, hope!" These things shed abroad in our hearts make us
neither barren nor unfruitful in respect to the knowledge of God, but obtain for us an
abundant entrance into His everlasting Kingdom, in association with Him. who loved us and
bought us with His precious blood.
VOL. III. September 15, 1920 No. 18
ACCORDING to the Bible, only the saintly, only those who have taken
the specific steps laid down by the Master for His disciples, are Christians. All others
professing to be Christians, who do not progress into this state of discipleship, are
merely imitations--"tares." Through a study of the lives of saints of olden
time, true Christians are enabled to see more clearly the mind of God, the will of God,
for themselves. They gain from the lives of Moses, Joshua, the Prophets, and other
faithful ones of past ages, lessons of faith, of courage, of zeal. They are instructed
that all these Scriptural records are meant as types and as admonitions for the Gospel
Church; and they are thereby warned, strengthened and encouraged.
The Lord's people should not feel strong in themselves nor boastful,
but, on the contrary, very humble and very insufficient-just as Joshua in the ancient
times did. All of God's children are to realize their insufficiency in their own strength.
They should feel that God has called them to a great work-in themselves at the present
time and on behalf of humanity in the future Age; and that they would make an utter
failure unless the Lord gives His blessing. They are to look to the Lord and to receive
His promises into good and honest hearts, believing that these promises are theirs, so
long as they are loyal and true to Him. Thus doing, they may be strong, very strong; they
may be very courageous.
SHINING EXAMPLES OF THE PAST
We have noted the courage of our Lord Jesus Himself, with a whole
nation against Him! It has been thus with all His faithful followers-most of them the poor
of this world, who have had very little wealth or influence or honor of men. The true
people of God throughout the Gospel Age have been a humble class, yet they have been very
strong and courageous. The people in the days of the Apostles "took knowledge of them
that they had been with Jesus" and had learned of Him. Those disciples of Jesus had
seen His readiness to lay down His life in the Father's service. They had seen His courage
when He was facing death of the most cruel kind, when He said, "The cup which My
Father hath poured for Me, shall I not drink it?" And so we who have followed the
Master since then have taken note of the spirit which our dear Lord manifested at all
times, under the most trying and crucial experiences'; and it has proven a wonderful
inspiration to us.
The faithful ones have all along as a rule been little known in the
world. They have not usually been of the great, the learned, the rich. In the past there
may have been some prominent ones, some of noble birth, who were saints of God, living up
to what light they had in their time; but they were the exceptions. We know that there
have been many true saints who have lived quiet, uneventful lives, yet who have seemed to
live up to all the light they possessed and to walk with God until they. fell asleep in
death. The world has generally ignored these saints of God, even when they were not
actively persecuted. We cannot surely know who are entirely loyal and sincere at heart;
but we may be sure that "the Lord knoweth them that are His."--2 Tim. 2:19.
COURAGE IN THIS "HOUR OF TEMPTATION"
Coming down to our own day, there never was a time when more strength
of character and more courage were needed than just now. The iniquities of the whole
world, and especially of so-called Christendom, have now about come to the full; and all
present governments are about to be swept away, to make room for the glorious Kingdom of
God under the whole heavens-the glorious reign of the King of kings. All the
ecclesiastical systems of today, calling themselves the Church of Christ, are arrayed on
the side of error and are battling against the Truth and its advocates. So we need to be
strong in the Lord and in the power of His might.
Whoever starts out to battle in his own strength against this
stronghold of error will be sure to be defeated. But if he goes in the strength of the
Lord of Hosts, and has Divine direction as to what he shall do or say, he may well be of
good courage. Many earnest hearts are desiring the Bread of Life, some of these are
captives in some Babylonish condition, and some are famishing out in the
"field," the world. These need our assistance.
Our strength will be tried-our hold upon God and upon the Truth, and
our courage in defending the Truth. These will surely be put to the test; for the
Adversary is opposing our way. God will not have any in the Kingdom who have not
faithfully endured. Yet in meekness let us seek to instruct those who oppose themselves to
the Word of the Lord; and let us look for the hungry and thirsty ones.
We do not know in what, form some of our trials and tribulations will
come. But we who are living in this, "evil day," yea, in the very close of this
day-in the final "hour of temptation"--surely need to have on the whole armor of
God. We need to have our loins girt about with Truth;
we need the helmet to protect our minds, our intellects, from the shafts of error; we
need the breastplate of righteousness; we need the Sword of the spirit-the broad two-edged
Sword; we need the sandals of "preparation of the Gospel of Peace." We need all
these to overcome the Canaanites in our own breast, and to overcome all the surrounding
obstacles.
Thus armored and furnished, we may indeed come off ,'more than
conquerors" in the great conflict, which is daily increasing. We shall conquer
"through Him who loved us and bought us with I His
own precious blood." Let the promise of the Master be our daily inspiration: "To
him that overcometh will I grant to sit with Me
in My Throne."
[Though this article does not constitute
of itself one of the Revelation series, we desire that it be considered a supplement to
Series III, published in the HERALD of
February 1, 1919, page 38.--Ed. Com.]
THE TWENTY-FOUR ELDERS AND THE FOUR LIVING ONES
"And circling the Throne
were twenty-four Thrones; and on the Thrones twenty-four Elders sitting, having been
clothed with white Garments, and on their Heads Golden Crowns. And in the Midst of the
Throne, and around the Throne, Four Living ones, being full of Eyes before and
behind."--Rev. 4:4, 6.
AS we undertake the investigation of this subject we note that there
have been in the past and in recent years four principal views held by eminent expositors
of the Revelation concerning who are represented by the twenty-four Elders. These are as
follows:
(1) That they represent the Church in the glorified state. The
protestant Futurist interpreters naturally hold to this view, because it is the belief of
many of them that the Church is glorified before any of the visions of the Revelation from
chapter 4 and on have their fulfillment. These expositors believe that the witnessing,
suffering saints pictured in the several visions of the Revelation, instead of
representing the Church, describe a Jewish remnant in the time of Jacob's trouble, which
of course if this interpretation were correct. would be after the Church is glorified.
This view is disproved by every symbolic reference to these witnessing Saints throughout
the Book. As a noted writer has said concerning this matter:
"We observe these saints who are thirteen times mentioned in the
Apocalypse doing and bearing exactly what we know from other Scriptures the saints of the
Christian Church -must do and bear in this dispensation [Gospel Age]. We find them
watching, waiting, praying, enduring tribulation (chap. 13:10), and resisting unto blood,
resting in heaven (14:12,13), and at last
manifested as the Bride of Christ, and 'the armies which were in heaven,' clad under both
emblems with the 'fine linen clean and white,' which is the righteousness of the saints;
we find them associated with the martyrs of Jesus (17:6), a clear proof that they cannot
be Jewish saints. In short, instead of the Church being actually in heaven at the
commencement of the prophetic drama of this Book, she is seen on earth during its entire
course. She is seen collectively under various symbols, such as the one hundred and
forty-four thousand (Rev. 7:4), and the sun-clad woman (12:1), the armies of heaven (19:14), the New
Jerusalem (21:2) ; and her members are seen
severally as the 'saints.' They are seen first in their suffering and then in their glory;
first slain for Jesus' sake, then enthroned beside Him. Can it be questioned that the
saints who pray and wait and suffer and die as martyrs of Jesus are the same saints, the
'called and chosen and faithful,' who are seen with the Lamb afterwards as His Bride and
as His white-robed followers? If they are not, then the unity of the Book is gone. It
becomes an incomprehensible mystery."-H. G. Guinness.
(2) Another view is that the twenty-four Elders represent angels.
This interpretation, however, cannot be the correct one, because angels are represented in
the vision as in the outer circle, outside of the Elders.-Rev. 5:11.
(3) The third view--one presented by W. I. MANN
is thus stated:
"Around the throne of God are seen twenty-four thrones, on which
are seated twenty-four Elders. Many opinions have been given in regard to who these
symbolize. With present light we present the following: . . . There have been, as we
count, twenty-four Prophets that have prophesied of 'things pertaining to the Kingdom of
God! Their testimonies here seem to be personified,' exalted and enthroned."--Z. Sept
'83-5.
MR. MANN
does not give the names of twenty-four Prophets who prophesied of things pertaining
to the Kingdom of God, which, of course would be necessary, with many other things, to
prove this interpretation to be correct; neither do we find anywhere in PASTOR RUSSELL's
writings, this view endorsed.* In fact, so far as we have been able to discover, he never
expressed himself as favoring any particular interpretation.
___________
.The fact that PASTOR RUSSELL published MR. MANN's view of the
twenty- four Elders is by no means a proof that he endorsed it, for as a matter of fact at
that time he was accepting contributions in the way of articles from a number of brethren
in *hose general teachings he had confidence; but he stated at the time that he would not
be responsible for all their presentations. In his later years PASTOR RUSSELL did not
accept articles from other brethren.
_________
TWENTY-FOUR ELDERS NOT SYMBOLIC
OF TWENTY-FOUR OLD TESTAMENT PROPHECIES
The view of MR. MANN
is adopted and enlarged upon in a recent exposition which gives the names of
twenty four Old Testament Prophets, who prophesied concerning some one or more features
of the Kingdom of God. This view would require, in order to stand the test of Scripture,
that there were just exactly twenty-four individuals in the Old Testament who uttered
inspired predictions of one or more features of the Kingdom of God. A careful examination
of the Scriptures will show that there are at least five more mentioned beside the
twenty four referred to in this exposition who were inspired to foretell some of. the
important matters pertaining to the Kingdom of God. The writer leaves out of his
enumeration -Balaam's remarkable prophecy concerning Christ and Israel's future glory.
(Num. 24:1-19.) Hannah's wonderful, inspired prediction, recorded in I Sam. 2:1-10, is
counted as Samuel's, by this expositor.
The prophetic Psalms are all counted as those of David which, of
course, cannot be true, as some of the most important of them were given long years 'after
David's death. Two of the most important, prophetic Psalms (45th and 46th), are, in the
original Hebrew versions from which the Psalms are translated into English, credited to
the sons of Korah. Psalm 50 is assigned to Asaph; also the eleven Psalms from the 73rd to
the 83rd are assigned to the same author. Psalm 88 is attributed to Heman, the Ezrahite;
and Psalm 89, which is a most remarkable prophecy of the Kingdom of God, is credited to
Ethan the Ezrahite. Concerning the authorship of the Psalms, the following from an eminent
writer will be interesting in this connection:
"When we speak of the Psalms of David, we use a popular and
general form of expression. That the poet king is to be -regarded as the founder of the
Psalter there can be no doubt, and that a considerable number of the Psalms are due to his
authorship. The incorporation of Psa. 18, in 2 Sam. 22, and its ascription to
him--Samuel--is an important fact. In his time poetry and music attained a high
development; and the varied experiences of his life imparted a depth of meaning to his
words. But we have proof that the reigns of Jehoshaphat and Hezekiah gave a fresh impulse
to the outpouring of expressions of devout thanksgiving (2 Kings 18; 2 Chron. 20) 1 Again
with the return from the captivity, fresh hymns would need to be composed for the service
of the restored- temple; and we may believe that the study of the Law under Ezra and
Nehemiah further enriched the existing collection. . . . and it is best to regard David as
the Founder of the Psalter, and to look for additions to the collection in the periods
indicated above."
As further bearing upon the authorship of particular Psalms we quote
from the same authority:
"One Psalm (90th) is ascribed to Moses; seventy-three bear the
name of David; two, 72nd and 127th, are ascribed for Solomon; twelve, 50th and 73rd to
83rd, bear the name of Asaph, one of David's chief musicians (1 Chron. 6:39) ; one Psalm
is attributed to each of the sages, Heman the Ezrahite, and Ethan the Ezrahite (88th and
89th) ; eleven are attributed .to the sons of Korah; see Psa. 42, 44-49, 84, 85, 87 88
"--Summary of Books of the Old
Testament--OXFORD S. S. TEACHERS BIBLE.
This list of authorships has for its authority the original Hebrew
versions used in the translation of our English Bibles. This will be seen by reference to
the headings of the Psalms in Leeser's. and also the recent translation issued by the
Jewish Publication Society of America. it will, therefore, be seen that as the Old
Testament records discover at least five more writers (in addition to the twenty-four
mentioned in the recent exposition cited above), who gave inspired predictions concerning
the Kingdom of God, we must seek for another interpretation of these twenty-four Elders.
TWENTY-FOUR ELDERS SYMBOLIC OF THE CHURCH
We submit the view which appeals to us as being the correct one;
viz.: that the twenty-four Elders symbolically represent the Church. The entire Throne
vision in which these Elders are seen is symbolical, and it would seem out of place not to
see the Church that is so closely related to Christ, and in the working out of the Divine
Plan, represented in some way in the symbolical Throne scene. In this connection it should
be kept in mind, of course, that St. John' is not in the Throne scene, but is only a
spectator of it. St. John here represents the Church on earth. We give a number of reasons
why this view appeals to us as being the correct one:
(1) That the number twenty-four, if it has any symbolical
significance, would seem, to apply to the Church and not personifications of twenty-four
Old Testament prophecies uttered by twenty-four individual Prophets. It is recognized by
all intelligent Bible students that one of the functions of the Church is that of
priesthood. In 1 Chron. 24:3-5, we have stated that the typical priesthood was divided
into twenty-four courses, preparatory to the typical Solomon's reign. We shall refer to
this more at length later.
(2) The twenty-four Elders are represented as occupying. Thrones. We
know of no others except the Church who are to sit on Thrones as kings, -priests and
judges. We are not to obtain the impressions, -however, that they represent the Church as
reigning at the time of the vision, but rather in the mystical sense referred to by the
Apostle Paul, "raised up and made to sit with Christ in the heavenlies." (Eph.
2:6.) We should keep in mind, as one has clearly expressed this thought, that, "the
visions were not seen till the Seals were broken, and the Seals. were not broken till the
Lamb took the Book. But the visions were seen [more than] eighteen hundred years ago;
therefore, the Lamb took the Book and broke the Seals thereof [more than] eighteen hundred
years, ago; that is, the [symbolical Throne] scene in which the Church is represented as
taking part in heaven occurred [over] eighteen hundred years ago [indeed the fulfillment
of most of it took place before Christ's ascension] ; but the Church was not actually in
heaven eighteen hundred years ago, and therefore there is no ground for the assertion that
the Church will be actually in heaven before the events symbolized in chapters 6 to 19,
take place. The Church was in heaven in the only sense in which she will be there till the
Marriage of the Lamb shall tome, when John was on Patmos. Rather to be more exact, when
these matters were revealed to, Christ after His resurrection, before His ascension, the
Church was in heaven in an anticipatory sense, and thus the Apocalypse represents the
Church as mystically in heaven, while still on earth, even as Eph. 2 and Phil. 3, and
other Scriptures do."
(3) The significance associated with their having on their heads
"crowns of gold:" This is also to be understood as referring to the future reign
of the Church with Christ.
(4) The name Elders: Elder is in the Scripture a title of dignity, of
age, or what corresponds with age, as .referring to their future governmental Work.
(5) The symbolical significance of their clothing; they were clothed
in "white raiment," usually representing the "righteousness' of
saints," either imputed or actual.
(6) The song they sing: One of the peculiarities of, Scripture
symbology is -that only redeemed ones sing. Their song was a new one, which only saints
can sing: "Thou wast slain, and hast redeemed us to God by thy blood out of every
kindred, and tongue, and people, and nation." (Rev. 5:9.) While some hold that the
word "us" is not in the original, if we keep in mind the fact that these Elders
are only symbolizations or personifications of the Church, this fact serves rather to
establish than to conflict with this interpretation. To quote another on this point:
"The character of this intelligence, as looking at the work of the Lamb, rather than
naming themselves as though it meant them is fully in place. it is seeing the work in and
of itself and the One -who accomplishes it, which would necessarily show that they
represent symbolically the ones who are to be made priests and kings and are to reign on
[over] the earth, or how could they know?" (7) The most conclusive proof, however,
that the twenty-four Elders symbolize the redeemed Church and not the personification of
the utterances of twenty-four Old Testament Prophets, is their knowledge of heavenly,
Divine things-of the "hidden mystery." The Old Testament Prophets do not portray
heavenly things, neither were the matters pertaining to the Church's earthly history,
which are the subjects of the larger part of the Revelation visions, foretold by them. The
Mystery hid from other ages was first made known to the Church through its Prophets. St.
Paul referring to this has said: "which in other ages was not made known to the sons
of men." (Eph. 3:5.) Again, he informs us: "Wherein He hath abounded toward us
in all wisdom and prudence; having made known unto us the mystery of His will, according
to His good pleasure which He hath purposed in Himself: that in the dispensation of the
fullness of times He might gather together in one all things in [under] Christ."
(Eph. 1:8-10.) As further bearing on this, these twenty-four Elders are represented in the
succeeding visions as having an intelligent understanding of everything that occurs in
connection with the Church's earthly career, which Old Testament Prophets did not.
ONLY THE TRUE CHURCH COULD FULFIL THE SYMBOL
In the vision of chapter 5, one of them shows his intelligence of
heavenly things by informing St. John of the worthiness of the Lamb to open the sealed
Book; and the twenty-four show their intelligence by giving a reason for their worshiping
the Lamb: "Thou wast slain and hast redeemed by thy blood, etc." In chapter
7:13-17, the question as to who is represented by the white robed Great Company is
answered by one of the Elders: "These" are they which came out of great
tribulation, and have washed their robes, and made them white in the blood of the Lamb.
Therefore are they before the throne of God, and serve Him day and night in His
temple." in chapter 11 :16-18, describing events that are to occur in connection with
the sounding of the seventh Trumpet, these Elders all fall down and worship God, giving
thanks and rehearsing everything that is to occur in connection with the reign of Christ.
There is no class in all the Scriptures but one that is represented as having such
knowledge of heavenly, Divine Truth, and that one is the Church, the Body of Christ. Even
angels are represented as only desiring to look into these things--1 Pet. 1:12.
We need to keep in mind, however, that the vision does not represent
the Church as actually in heaven at the time of the vision, but only in an anticipatory
sense -- the mystical, symbolical sense -- as symbolizations of their exalted privileges
"in Christ." All through the visions which describe the Church in the Gospel Age
we find her suffering, witnessing, toiling, etc.; but her position by faith is that of
seated with Christ in the heavenly places, already enjoying by faith the privilege of
understanding and making known the great mysteries of the Divine Plan.
In concluding this consideration of the significance of the
twenty-four Elders, we give quotations from MR. BARNES, whose expositions in general, and
this in particular, show deep spiritual insight, as well as erudition:
"'And round about the Throne were four and twenty seats! Or
rather Thrones--the same word being used as that which is rendered throne. The word,
indeed, properly denotes a seat, but it came
to be employed to denote particularly the seat on which a monarch sat, and is properly
translated thus in vs. 2, 3. So it- is rendered in Matt. 5:34; 19:28; 23:22; 25:31; Luke
1:32, and uniformly elsewhere in the New Testament (fifty-three places in all), except in
Luke 1:52; Rom. 2:13; 4:4; 11:16; 16:10, where it is rendered seat and 'seats.
It should have been rendered throne here,
and is so translated by Prof. Stuart. . . . It was undoubtedly the design of the writer to
represent those who sat on these seats as, in some sense, kings, for they have on their heads crowns of gold,
and that idea should have been retained in the translation of this word.
" 'And upon the seats I saw four and twenty Elders sitting! Very
various opinions have been entertained in respect to those who thus appeared sitting
around the Throne, and to the question why the number twenty-four is mentioned. Instead.
of examining these opinions at length, it will be better to present, in a summary manner
what seems to be probable in regard to the intended reference. The following points, then,
would appear to embrace all that can be known on this subject:
"(1) These Elders have a regal character, or of a
kingly order. This is apparent (a) because they are represented as sitting on 'thrones,'
and (b) because they have on their beads 'crowns of gold!
"(2) They are emblematic. They are designed to symbolize or
represent some class of persons. This is clear because (a) it cannot be supposed that so
small a number would compose the whole of those who are in fact around the Throne of God,
and (b) because there -are other symbols there designed to represent something pertaining
to the homage rendered to God, as the Four Living creatures and the angels, and this
supposition is necessary in order to complete the symmetry and harmony of the
representation.
"(3) They are [were, we would say] human beings ' and are
designed to have some relation to the race of man, and somehow to connect the human race
with the worship of heaven. The Four Living creatures have another design; the angels (ch.
5) have another; but these are manifestly of our race -- persons from this world before
the Throne.
"(4) They are designed in someway to be symbolic of the Church
as redeemed. Thus they say (ch. 5:9), 'Thou hast redeemed us to God by thy blood.'
"(5) They are designed to represent the whole Church in every
land and every Age of the world [Gospel Age]. Thus they say (ch. 5:9), 'Thou hast redeemed
us to God by thy blood, out of every kindred, and tongue, and people, and nation.' This
shows further that the whole representation is emblematic; for otherwise in so small a
number--twenty-four -=there could not be a representation out of every nation.
"(6) 'They represent the Church triumphant; the Church
victorious. Thus they have crowns on their heads.; they have harps in their hands (ch.
5:8) ; they say that they are 'kings and priests,' and that they will 'reign on the earth'
(ch. 5:10).
"(7) The design, therefore, is to represent the Church
triumphant -- redeemed saved as rendering praise and honor to God; as uniting with the
hosts of heaven in adoring Him for His perfections and for the wonders of His grace. As
representatives of the Church they are admitted near to Him; they encircle His Throne;
they appear victorious over every foe; and they come, in unison with the Living Creatures,
and the angels, and the whole universe (ch. 5:13), to ascribe power and dominion to God.
SIGNIFICANCE OF THE NUMBER TWENTY-FOUR
"(8) As to the reason why the number 'twenty-four' is mentioned,
perhaps nothing certain can be determined. Ezekiel, in his vision (Ezek. 8:16; 11:1), saw
twenty-five men between the porch and the altar, with their backs toward the. Temple, and
their faces toward the earth-supposed to he representations of the twenty-four 'courses'
into which the body of priests was divided (1 Chron. 24:3-19), with the high priest among
them, making up the number twenty-five. It is possible that John in this vision may 'have
designed to refer to the Church considered as a priesthood (1 Pet. 2:9), and to have
alluded to the fact that the priesthood under the Jewish economy was divided into
twenty-four courses, each with a presiding officer, and who was a representative of that
portion of the priesthood over which he presided. If so, then the ideas which enter into
the representation are these: (a) that the whole Church may be represented as a
priesthood, or a community of priests-an idea which frequently occurs in .the New
Testament. (b) That the Church, as such a community of priests, is employed in the praise
and worship of God-an idea, also, which finds abundant countenance in the New Testament.
(c) That, in a series of visions having a designed reference to the Church, it was natural
to introduce some symbol or emblem representing the Church, and representing the fact that
this is [to be] its office and employment. And (d) that this would be well expressed by an
allusion derived from the ancient dispensation-the division of the priesthood into
classes,, over each one of which there presided an individual who might be considered as
the representative of his class. It is to be observed, indeed, that in one respect they
are represented as 'kings,' but still this does not forbid the supposition that there
might have been intermingled also another idea, that they were also 'priests.' Thus, the
two ideas are blended by these same Elders in ch. 5:10.--'And hath made us unto our God
kings and priests.'--Thus understood, the vision is designed to denote the fact that the
representatives of the Church, ultimately to be triumphant, are properly engaged in
ascribing praise to God. The word Elders here seems to be used in the sense of aged and
venerable men, rather than as denoting office. They were such as by their age were
qualified to preside . over the different divisions of the priesthood.
"Clothed in white raiment. Emblem of purity, and appropriate
therefore to the representatives of the sanctified Church. Compare ch. 3:4; 6:11; 7:9.
"And they had on their heads crowns of Gold. Emblematic of the
fact that they sustained a kingly office. There was blended in the representation the idea
that they were both 'kings and priests.' Thus the idea is expressed by Peter (1 Pet. 2:9),
'a royal priesthood."'
_________
THE FOUR LIVING ONES
"And the First Living one
resembled a Lion, and the Second Living one resembled a Steer Lox], and the Third Living
one having the Face as of a Man, and the Fourth Living one was like to a flying Eagle. An
the Four Living ones, having each of them six Wings apiece, round about and within are
full of Eyes; and they have no rest Day and Night, saying, 'Holy, holy, holy, Lord God,
the Omnipotent! the One who Was, and the One who Is, and the One who is
Coming.-'"--Rev. 4:6-8.
It is of course well known that expositors differ concerning what
these Four Living creatures, their relation to the Throne vision, and their agency in
connection with carrying forward the Divine purposes, represent. Most all of them are
influenced in their interpretations by erroneous views in regard to the state or condition
of the saints in death; believing as many do that the dead have a conscious existence in
the intermediate state, instead of the Scriptural view, that they are in the
death-sleep--unconscious. MR. ELLIOTT'S interpretation is that the twenty-four Elders
represent the saints in paradise, and the Four Living creatures, those living on earth. D.
N. LORD'S view is that the twenty-four Elders represent the mass of the redeemed, and the
Living ones, those who are raised to special eminence. MR. MEDE'S thought is that the
Living creatures represent the Church worshiping on earth. MR. DAUBUZ represents the
Living ones to be symbols of the Church on earth. VITRINGA'S view concerning the Living
ones is similar to the latter-that they symbolize eminent teachers in every age or
generation. MOSES STUART, who wrote in the early years of the nineteenth century,
interprets the Living ones to represent the Divine attributes. This view was adopted by
MR. MANN, for it is certain that he was not the first expositor who advanced it. We quote
MR. MANN's words:
"What, then, do the cherubim [Living ones] symbolize? We think
they personify the attributes of God. Scholars have suggested a number of attributes. We
think that there are just four which are fundamental, namely: Power, Wisdom, justice and
Love. These four include all others. For instance: independence, omniscience, holiness and
benevolence are dependent on or similar 'to the above-mentioned in their absolute
perfection as God -has them. On these His throne is represented as being
supported."--Z Sept. '83-5.
MR. BARNES held nearly the same view as MOSES STUART and MR. MANN,
although he does not attempt to apply each one of these four attributes as distinctively
characteristic of certain of the Living creatures; neither does MR. MANN attempt this. In
a recent exposition which adopts this interpretation, the first Living creature, like a
Lion, is made to represent justice; the second, like a Calf [ox], is applied to Power; the
third, which had a face like a Man, is made to represent Love; and the fourth, which was
like a flying Eagle, is made to represent Wisdom. It is our thought that these particular
applications cannot be made to harmonize with the uses of these symbols in other
Scriptures. Let us carefully study the various features of these Living ones.
One important thing to keep in mind in seeking to discover the
significance of these Four Living creatures is that the word translated beast in our
Common Version conveys an utterly wrong thought. The Greek word used means properly a
living creature, or as the Diaglott renders it, "Living one." Nothing, however,
is seen in their description that suggests that they have the appearance as men, except in
the description of the third one, which is said to have a face like a man.
THE FOUR LIVING ONES DESCRIPTIVE OF
QUALITIES THAT GOVERN THE THRONE
The description concerning their position as related to the Throne is
a very peculiar one, and evidently is designed to teach that they represent something that
is closely related to the Throne. The appearance to St. John as stated by him was that
they seemed to be both "in the midst of the Throne," and "around the
Throne." One has said in describing this position: "The meaning would seem to
be, that the Four Living creatures referred to occupied such a position collectively that
they at the same time appeared to be under the
Throne so that it rested on them, and around it,
so that they could be seen from any quarter. This would occur if their bodies were under
the Throne, and if they stood so that they faced outward. To one approaching the throne
they would seem to be around it, though their
bodies were under, or 'in the midst' of it as
a support. The form of their bodies is not specified, but it is not improbable that though
their heads were different, their bodies, that were under the Throne, and that
sustained it, were of the same form."
We think this a reasonable description of how these Living ones
appeared to St. John in the vision; and there is furnished in it a basis for an
interpretation of what these Living ones represent, and their relation to the Throne of
the Eternal One. It seems clear from the fact that the Throne appears to rest upon them
that they cannot possibly represent any living intelligence, for the reason that the
Throne of God does not rest upon such * They would, therefore, be well calculated to
represent the great principles or truths or attributes that support the Divine government.
The fact that they are represented as circling the Throne, and
looking in every direction, together with the other symbols describing their appearance,
would in addition seem to represent the providential government of God operating in
carrying forward the Divine plans and purposes. Viewed from the above standpoint the
symbol is not an uncommon one. The thrones of monarchs are frequently represented as
supported by carved animals. This interpretation of the Living ones seems also to add
completeness to the vision as a whole: We have first the Elders representing (symbolizing)
the redeemed Church; next the angels in their own persons giving praise and honor unto Him
who sits upon the Throne and to the Lamb; and added to this, the various attributes of the
Almighty One, together with the various acts in the administration of the Divine
government, unite in proclaiming His glory.
MR. BARNES who notes the similarity of these Living ones to the
cherubims of Ezekiel's vision (Ezek. 1 :5), has thus commented on this resemblance:
"Ezekiel, whom John more nearly resembles in his description,
saw four 'Living creatures,'--that is, living, animated, moving beings. . . . They [the
ones St. John saw] are evidently, like those which Ezekiel saw, symbolical beings; . . .
In Ezekiel, they are either designed as poetic representations of the majesty of God or of
His providential government, showing what sustains His throne: symbols denoting
intelligence, vigilance, the rapidity and directness with which the Divine commands are
executed, and the energy and firmness with which the government of God is
administered!"
A DIFFICULTY REMOVED
MR. BARNES proceeds next to note a difficulty that naturally comes
into the mind as connected with this interpretation that the Living ones represent those
principles or attributes upon which the Divine government rests, together with the
administration of God's government. The difficulty has been noted by very many and is that
' the "Living ones" as well as the Elders are represented as singing
redemption's song. His comment, as associated with the removal of the difficulty, is well
worthy of consideration. We quote it in full:
"The nature of the case and the similarity to the representation
in Ezekiel would lead us to suppose that the same idea is to be found substantially in
John, and there would be no difficulty in such an interpretation were it not that these
'Living creatures' are apparently represented in ch. 5:8, 9, as uniting with the redeemed
from the earth, in such a manner as to imply that they were themselves redeemed. But
perhaps the language in ch. 5:9, 'And they sung a new song,' etc., though apparently
connected with the 'four beasts' in ver. 8, is not designed to be so connected. John may
intend there merely-to advert to the fact that a new song was sung, without meaning to say
that the 'Four Livings beings' united in that
song. For, if he designed merely to say that the 'four Living beings,' and the 'four and
twenty Elders' fell down to worship, and then that a song was heard, though in fact sung
only by the four and twenty Elders, he might have employed the language which he actually
has done. If this interpretation be admitted, then the most natural explanation to be
given of the 'Four Living beings,' is to suppose that they are symbolical beings designed
to furnish some representation of the government of God-to illustrate, as it were, that on
which the Divine government rests, or which constitutes its support-to wit, power,
intelligence, vigilance, energy. This is apparent (a) because it was not unusual for the
thrones of monarchs to be supported by carved animals of various forms, which was designed
undoubtedly to be somehow emblematic of government-either of its stability, vigilance,
boldness or firmness''
As bearing on the same difficulty, the text in which it is found seems to represent these "Living ones" as
having every one of them harps. MR. BARNES comments on this construction of the words as
erroneous, because it seems hardly possible to represent the Living ones in the form of a
Lion, Calf, and an Eagle, as handling harps. "'Having every one of them harps.' That
is, as the construction, and the propriety of the case would seem to demand, the Elders had each one of them harps. The whole
prostrated themselves with profound reverence; the Elders had harps and censers, and broke
out into a song of praise for redemption. This construction is demanded, because (a) the
Greek word more properly agrees With the word Elders and not with the word beasts; (b)
there is an incongruity in the representation that the Living creatures--in the form of a
Lion, a Calf, an Eagle, should have harps and censers; and (c) the song of praise that is
sung (ver. 9) is one that properly applies to the Elders as the representatives of the
Church, and not to the Living creatures, 'Thou hast redeemed us to God by thy
blood."'
"FULL OF EYES BEFORE AND BEHIND"
The next striking feature connected with these living ones as
described by St. John is that they were "full of eyes before and behind." This
characteristic of them, in harmony with the interpretation that they represent in one
aspect the administration of the government of God, would signify in general, omniscience,
or more particularly, an ever-watchful and observing providence-that ill the
administration of the Divine government everything in connection with it is duly
considered, and deliberately purposed-that nothing that has a bearing on that
administration escapes notice, nothing can be hidden from the Eternal One who sits upon
the Throne, that all that is hidden in the symbolic sealed Scroll in His hand has been
pre-arranged beforehand and the events of the Church's history are known before they
occur. One of the significant features of the symbol is that as one approached ' d the
Throne from any quarter there would be seen a multitude of eyes looking at him. The
eminent expositor already referred to has very clearly explained the meaning of this very
striking feature of the symbol: "The ancients fabled Argus as having one hundred
eyes, or as having the power of seeing in any direction. The emblem here would denote an
ever-watchful and observing Providence; and in accordance with the explanation proposed
above, it means that, in the administration of the Divine government, everything is
distinctly contemplated; nothing escapes observation; nothing can be concealed. It is
obvious that the Divine government could not be administered unless this were so; and it
is the perfection of the government of God that all things are seen just as they are. . .
. As one looked on their faces, from whatever quarter the Throne was approached, he could
see a multitude of eyes looking upon him. 'And behind.' On the parts of their bodies which
were under the Throne. The meaning -is, that there is universal vigilance in the
government of God. Whatever is the form of the Divine administration; whatever part is
contemplated; however it is manifested-whether as activity, energy, power or intelligence,
it is based on the fact that all things are seen
from every direction. There is nothing that is the result of blind fate or
chance."
St. John next proceeds to give a more particular description of the
Living ones. It is a very significant matter bearing out the above interpretation that the
creatures selected to picture that on which the Throne of God- rests, together with the
administration of His government, are the four that hold primacy in the earth-Man, over
all others in intelligence, wisdom, etc.; the Lion over all the wild, untamed animals; the
Ox over the tamed animals; the Eagle over the feathered tribe. If we are correct in our
conclusion that the bodies of these Living ones seem to be under the Throne, supporting
it, the description is of their heads rather than their bodies. This is certainly the case
with the third Living one, as it is said that he had a face like a Man. That which seems
to be denoted by this particular description is that in whatever manner the government of
God is administered, some of the characteristics of the Lion, the Calf or Ox, a Man, and a
flying Eagle, will be displayed. In our explanation of these we shall endeavor first to
discover the distinctive qualities mentioned as existing in a Lion, an Ox, a Man, and a
flying Eagle, that are manifest in the administration of the Divine government.
While it cannot be questioned that justice, Power, Love and Wisdom
are the great attributes of God, in which are comprehended all others as MR. MANN has
truthfully said, and as quoted above, and operate together in the institution and carrying
to a completion the Divine Plan of salvation, yet we cannot See how these four great
attributes can separately, and in the order above
mentioned, be symbolized by these above mentioned appearances of these living ones. As
an illustration of what we mean: A recent exposition of these Four Living ones makes the
Lion to symbolize justice. We do not know of a single Scripture where a lion is used to
represent justice; nor do we know of any other expositor who thus interprets its
significance. The various qualities of a lion both good and bad are used as similes in the
Scriptures. The lion, itself is, as is generally understood, the monarch of the forest,
the king of beasts, and becomes in the vision, it would seem, the symbol of supreme
authority, sovereignty, dominion, and of government in general. This will be seen by
comparing Gen. 49:9, 10; Amos 3:8; Joel 3:16; Dan. 7:4. The significance of it in the
vision under consideration is therefore to be applied to the One who sits upon the
Throne-that He is the Supreme Ruler of all, and His authority is absolute and universal.
One has said that "it has been made a question whether the whole body had the form of a lion, or whether it
had the appearance of a lion only as to its face, or front part. It would seem probable
that the latter only is intended, for it is expressly said of the 'third beast' that it
had the face of a Man, implying that it did not
resemble a Man in other respects, and it is probable, that, as these living creatures were
the supports of the Throne, they had the same form in all other particulars, except the
front part. The writer has not informed us what
was the appearance of these living creatures in other respects, but it is most natural to
suppose that it was the form of an Ox as' being adapted to sustain a burden." Justice
is said to be the habitation or foundation of God's throne; and applying this to the
kingly qualities, symbolized by the Lion, would imply, that his Supreme authority and
rulership would be administered in justice.
The second Living one is said to be like a Calf, better rendered Ox.
The ox is used for carrying burdens and in the typical Jewish economy, for sacrifice. The
first seems to be the way it is used in this vision as applied to the Throne and
government of Jehovah. It would symbolize as applied to that which supports the Throne,
firmness, strength, stability, endurance.
EMBLEMS DESCRIPTIVE OF HEATHEN DEITIES
The third Living one is represented as having a face like the face of
a Man. It is this feature that specially distinguishes this Living one from the others. It
will be interesting as well as profitable in discovering the significance of this symbol
to have in mind that in ancient sculptures it was quite common to see the head of a man with the
body of an animal. It is quite evident that these were employed as symbols. Many of these
were discovered by MR. LAYARD in the ruins of Nineveh. Referring to their use as symbols
he has said:
"I used to contemplate for hours these mysterious emblems and
muse over their intent and history. What more noble forms could have ushered the people
into the temple of their gods? What more sublime images could have been borrowed from
nature by men who sought, unaided by the light of revealed religion, to embody their
conceptions of the wisdom, power, ubiquity of a Supreme Being? They could find no better
type of intellect and knowledge than the head of 'a man; of strength, than the body of the
lion; of rapidity of motion, than the wings of a bird. These winged, human-headed. lions
were not idle creations, the offspring of mere fancy; their meaning was written upon them.
They -bad awed and instructed races which flourished 3000 years ago. Through the portals
which they guarded, kings, priests, and warriors ,had borne sacrifices to their altars,
long before the wisdom of the East had penetrated into Greece, and had furnished its
mythology with symbols long recognized by the Assyrian votaries."--NINEVEH AND ITS REMAINS.
There is quite a general agreement that the aspect of a man in this
vision denotes intelligence, wisdom, as "It is this which distinguishes man from the
creation beneath him;" and if the explanation of the symbol is that of the
administration of the government of God, "then the meaning of this emblem is, that
the operations of the government of God are conducted with intelligence and wisdom. That
is, the Divine administration is not the result of blind fate or chance; it is founded on
a clear knowledge of things, on what is best to be done, and what will most conduce to the
common good. Of the truth of this there can be no doubt; and there was a propriety that in
a vision designed to give to man a view of the government of the Almighty, this should be
appropriately symbolized."
"The fourth Living one was like to a flying Eagle." Keeping
in mind the thought that it is a front view of these Living ones that is being described
by St. John, and their bodies would of course seem to him to be "in the midst,"
or under the Throne, there would be no !inpropriety in supposing that the form of the body
of this Living one is not described. The body may have, like the others, formed a support
to the Throne and be the same as the others. "As in the case of the Living beings, so
it is to be remarked of the Fourth Living creature, also, that the form of the body is unknown. There is no impropriety in supposing that it is. only its front aspect that
John here speaks of, for that was sufficient for the symbol. The remaining portion, 'in
the midst of the Throne,' may have corresponded with that of the other Living beings, as
being adapted to a support. In further illustration of this, it may be remarked, that
symbols of this description were common in the Oriental world. Figures in the human form,
or in the form of animals, with the head of an eagle or vulture, are found in the ruins of
Nineveh, and were undoubtedly designed to be symbolic."
The characteristic that seems to be employed in this .symbol as
distinguished from the other Living ones, is that of the eagle's power in flight. The
eagle is distinguished from other birds for the rapidity, power and elevation of its
flight. "No other bird is supposed to fly so high; none ascends with so much power;
none is so majestic and grand in his ascent towards the sun." The symbol seems to
describe the rapidity with -which the commands of God are 'carried out in connection with
the administration of His government. There are other qualities that distinguish the eagle
from others of the feathered tribe, but in this instance it seems to be the quality here
described as a "flying" Eagle that is
used as a symbol in this vision of the Throne of God.
HOLY, HOLY, HOLY, LORD GOD
It is said in the vision: "And they rest not day and
night." Those who are employed day and night fill up the whole time. The meaning
seems to be, as applied to the administration of God's government, that because of His
possession of these glorious attributes, therefore, "the ways and works of God are
continually, without cessation, bringing praise, glory and honor unto Him."
It is further stated, that "when the Living Ones give Glory and
Honor and Thanks to the One Sitting on the Throne, to Him who Lives for the Ages of the
Ages, the Twenty-Four Elders will fall down before the One Sitting on the Throne, and will
do homage to Him who Lives for Ages of the Ages." (Rev. 4:9,10.) Understanding the
twenty-four Elders to represent the Church, the meaning is that the Church and the
Church's ministry throughout the Age unites in -praising God for all that characterizes
His administration of His government. In connection with the vision the meaning seems to
be that as there occurs any new manifestation of the principles that characterize the
Divine government, the Church recognizes it, and in full acquiescence ascribes new praise
to God.
"And they will cast their Crowns before the Throne, saying,
'Thou art worthy 0 Lord, even our God, to receive the Glory, and the Honor, and the Power;
Because Thou didst create All things, and on account of thy Will they were, and were
created."--Rev. 4:10,11.
The interpretation herein set forth, that one signification of the
Four Living ones in their relation to the Throne vision pictures the Divine government in
action, is a fitting introduction to the visions that follow in the Revelation, and is in
perfect harmony with the historical character of those visions. The great purpose of the
visions is to show unto God's servants things which, shortly after the time the Throne
vision began to meet its fulfillment which was just before Christ's resurrection, would
begin to take place. In the words of another, "The great design [of the visions of
the Revelation] was to disclose what God -was to do in future times, in the various
revolutions that were to take place on the earth, until His government should be firmly
established, and the principles of His administration should everywhere prevail; and there
was a propriety, therefore, in describing the representatives of the Church as taking part
in this universal praise, and as casting every crown at the feet of Him who sits upon the
Throne. . . . To His providential dealings, to His wise and merciful government, they owe
it that they are crowned at all, and they thus acknowledge it, by placing their crowns at
His feet."
It will be seen that while this Throne vision of Rev. 4 and 5
portrays in its most important transaction, Christ being given all knowledge of the
Heavenly Father's purposes, yet in some of its features it spans the whole of the Gospel
and Millennial Ages. We have now reached the close of the Age when the symbolic
transaction described in this verse of the Elders receiving and casting their crowns
before Him who sat on the Throne is about to be realized. We are enabled to look back, and
note with an appreciative understanding, the significance connected with the various
changes that have occurred, as unfolding the Divine purposes, realizing that we are near
the time when every foe of the Church is about to be overthrown and the whole earth shall
bow before Him.
--OCTOBER 3--MATT.
2:1-15--
Golden Text--"Thou shalt
call His name Jesus; for it is He that shall save His people from their sins."--Matt.
1:21.
FOR the last three months of the year the International. Lessons turn
again to the New Testament, beginning appropriately enough with the childhood of Jesus.
The more we think of it the more marvelous it seems that the Gospel
narratives record so many of the particulars of our dear Redeemer's ministry-miracles,
teachings, etc.--yet never. once descend to the discussion of commonplace events, nor of
our Lord's sayings or doings other than those directly connected with His ministry. This
is one of the strongest internal evidences that these books were written under Divine
supervision. Our experience
with the writings of men in all ages assures us that it would be almost impossible for
four men to write biographies of one person such as these four Gospels are, without
entering into social features and events. , Our Lord's mother is barely mentioned, and
this only where her life touched particularly with that of Jesus. Her husband, Joseph, was
probably dead at the time our Lord's 'Ministry began, yet no mention is made of this fact
either.
Respecting our Lord's life, previous to His consecration at thirty
years of age, we know scarcely anything. The four Gospels merely bring to our attention
His miraculous birth, Herod's jealous fury, and the escape of the child before the
massacre of the innocents, followed by the little incident of our lesson, which occurred
in His twelfth year, and the declaration that He increased in wisdom and stature and favor
with God and man, How brief the record, yet how suggestive! It would have been no part of
the Gospel to have explained the details of His life as a -boy, as a young man, etc. It
might, Indeed, have satisfied the curiosity of some to have told us whether He was a
farmer or a fisherman or a carpenter, matters about which people seem inclined to dispute.
Undoubtedly the Lord's way in this matter was the better one. Our minds are more drawn to
the important features of the Lord's work by reason of the brevity of the sketch given us
of His earthly life and interests.
The important thing for us to know is simply stated, namely, that He
was the beginning of the creation of God-the first born of every creature; that in His
prehuman condition He had glory with the Father before the world was, and was the Father's
instrument in the creation of angels, principalities and powers and men, everything that
was made. (John 1.) The necessary particulars are also given us respecting the
transference of this great spirit being to earthly human conditionsthat He might become
man and redeem man, the world; that He might be born under the Law and thus redeem those
who were under the Law, the Jews. Let us then thank God heartily for the simplicity of the
narrative, and for the fact that no item necessary to our comfort and peace and joy has
been omitted therefrom.
PASTOR RUSSELL ON THE "STAR"
AND "THE WISE MEN FROM THE EAST"
As our lesson deals considerably with the wise men from the East, and
the miraculous star that guided them in their search for the new born King, we are
submitting as the remainder of this lesson, PASTOR RUSSELL'S comment and exposition of the
same, believing that earnest searchers of the Truth will still find it sound and reliable:
"The wise men -- according to tradition, three in
number--arrived in Jerusalem and began making inquiries respecting the newly-born Jewish
King. The news soon spread, and the holy city was in commotion, because, according to the
Prophets, Messiah, promised for centuries, was due to appear about that time; and we read
again, 'All men were in expectation of (Him.' This expectancy naturally would be
heightened by the coming of the wise men or magi from a far country -- supposedly Persia
-- to show homage to Messiah. The news spread, and finally reached the royal palace and
King Herod himself. The latter, doubtless on his own account, felt a kind of jealousy
toward any being who would be likely to share in any measure the royal honors and
dignities and thus to detract from his own importance. But additionally, no doubt, he felt
that as the representative of Caesar's government, the protege of the Roman Empire, it was
his duty to see to it that no king should arise in the land under his jurisdiction, whose
title or claims would in any measure conflict with those of the Caesars.
THE BRIGHT MORNING STAR
"Herod, therefore, sent for the wise men. Feigning a deep
interest in their quest, he made a critical inquiry of them how they knew about Messiah in
their far-off country, how they knew where to look for the babe. They replied that they
had seen His star in the East. The eastern magi were astrologers, and affected to read in
the stars the history of nations and individuals-they were astrologers rather than
astronomers. To what extent the Lord may have written the history of nations and of men in
the arrangement of the stars, we will not attempt to decide, but assuredly for the world
in general the starry heavens have been the great book of God, as the Psalmist explains,
'Night unto night showeth knowledge.' With the written Word of God in our possession now
we neither have need of traditions of men nor of old wives' tables nor of astrologers'
guides, because 'we have the more sure word of prophecy; whereunto you do well that you
take heed, as unto a light that shineth in a dark place until the day dawn and the day
star arise in your hearts.'2 Pet. 1:19.
"Without attempting to determine how much or how little truth
attaches to astrology, we have the assurance that there was a truth connected with the
manifestation of a special, peculiar star which guided the wise men of the East to know of
Messiah's birth and to know to which country He belonged, so that they came to the capital
city of that country. Moreover, the Lord may have given them some additional explanation
of the matter, even as He subsequently warned them in a dream. Herod cunningly affected to
be deeply interested in the wise men in their search for Messiah. He called the wise men
of Judea to assist. These were not astrologers, but men learned in the Law and in the
Prophets-chief priests and scribes. Thus he put the wise men of Israel into conjunction
with the wise men of the East, inquiring where the Prophets had foretold that the Messiah
should be born. They promptly answered, 'Bethlehem of Judea,' and for that city, only six
miles distant, the eastern magi set out, with the promise that they would return again and
identify to him particularly the babe king and where He might be found, ostensibly that
the king might also go to worship at His feet, but really that -he might improve the
opportunity and use such knowledge for the destruction of the babe Jesus.
"En route for Bethlehem, the miraculous star which they had seen
in the far East appeared to them again, apparently as a ball of light or of fire traveling
near the earth, and serving as a guide until they had rejoicingly reached the very house
and found the babe and His mother. Professor Charles A. Young, LLD., of Prince, ton
University, asserts that it is not a rare occurrence for stars to suddenly blaze up in the
heavens and for a time to be the brightest; and then suddenly fade in a year or two; and
that such a star was observed in 1901. Our thought, however, is that the latter was merely
the appearance of a star, a bright electrical luminous spot.
"WISE MEN OF THE EAST"
"'We are informed by Tactius, by Suetonius and by Josephus that
there prevailed throughout the entire East, at this time, an intense conviction, derived
from ancient prophecies, that ere long a powerful monarch would arise in Judea and gain
dominion over the world.'--Farrar.
"'Virgil, who lived a little before this, says that a child from
heaven was looked for, who should restore the Golden Age and take away sin.'--Jacobus
"'Confucius had prophesied the appearance of such a deliverer;
and a deputation of his followers going forth in search of him were the means of
introducing Buddhism into China.'--Abbott.
"'But the clearest of all these prophesies was the one by
Zoroaster. The Nestorians say that Zoroaster was a disciple of Jeremiah, from whom he
learned about the Messiah and talked concerning Him to his disciples.--Persian Missionary.
"In this connection we should remember that Daniel, Shadrack,
Meshack and Abednego were at this time princes of Persia and intimate with the wise men of
that country, which was at that time the principal nation of the world. It is easy to see
how traditions would be handed down through that channel, and especially may we suppose
that Daniel's prophecy respecting the time of Messiah's birth would be well known to the
disciples of Zoroaster, Persia's wise men. Furthermore, there were Jews scattered abroad
throughout that country who still more or less kept alive the thought of Israel's hope for
the great Messiah so long promised of God, prophesied of as the bringer of blessings not
only-to Israel but through them to all the families of the earth.
MYRRH, FRANKINCENSE AND GOLD
"God chose as messengers of His good tidings not only wise men
but reverential men, men of faith; and His choice of these messengers from the East to
arouse the people of Judea and Jerusalem and to be heralds of the great King was not an
exception to the rule. Although heathen men, in the sense of not being of the nation with
which I
God had thus far dealt and to whom He had thus far confined His gracious promises,
they were, neverthe less, good men, reverential men, who delighted to know of the coming
blessing of peace on earth and good will amongst men through whatever channel or
nationality the Lord should be pleased to find His representative and messenger.
"In one respect, many of Christendom could learn numerous
important lessons from these wise Gentiles. No false patriotism stood in their way to
hinder their appreciation of any manifestation of Divine favor to the children of men. And
when they found the Savior they were nothing daunted by the fact that His home
surroundings were of the humbler sort. They worshiped Him in three senses of the word: (1)
They fell before Him, prostrated themselves, thus physically . expressing their reverence.
(2) They worshiped Him in their hearts and with the tongue gave expression to their
rejoicing and confidence. (3) They opened their treasure-box and presented to Him three
gifts appropriate to royalty: the myrrh representing submission, frankincense representing
praise, gold representing obedience.
"'PRESENT YOUR BODIES LIVING SACRIFICES, HOLY,
ACCEPTABLE UNTO GOD, YOUR REASONABLE SERVICE'
"The reverent spirit of these noble heathen men who had so
little light, so little knowledge respecting the great Messiah and His work, will bring to
our cheeks the blush of shame as we reflect that, favored with still brighter light to
guide us to the Lamb of God, having seen His star in a still better and truer sense,
having been guided to Him by the prophecies, having found Him not only a babe, but one
that in prospect would bear our sorrows and carry our griefs and make His soul an offering
for sin, that -we by His stripes might be healed, what manner of oblation should we pour
at the feet of Him who loved us and bought us with His precious blood? With what deep
reverence have we bowed the knee, prostrated ourselves, given outward evidence through our
bodies of full submission to our great King, of whom we not only know but of whose
gracious provisions for us and for the world of mankind we have, heard, not uncertainly,
but with the voice of Him who speaketh from heaven? .Have we offered our myrrh? Have we
shown a willingness for service even to the extent of bitterness, a joy to honor the King
to the extent of suffering with Him? Have we worshiped Him in heart, not with an outward
form of godliness without the power-in other words, have we offered Him the frankincense
of heart adoration, appreciation, and gratitude?
"Have we laid at His feet our earthly substance-our gold? Have
we realized that all that we have and all that we are offering is far too small to be
worthy of acceptance by the great King Immanuel? Is this our present attitude? and will it
be our attitude through coming days even until the end of the present pilgrimage?
"The Apostle's words, 'Present your bodies living sacrifices,
holy and acceptable unto God, your reasonable service,' apply not only to the primary
consecration of our hearts to the Lord, but are, as the Scriptures express it, a covenant
of sacrifice, an agreement to die daily to self and to be alive daily more and more in the
Lord's service, to glorify Him in our bodies and spirits which are His. If this has not
been our attitude in the past shall it not be our future course? Shall we not in any event
continue to grow in knowledge, to grow in love, in service, in worship and in the
privilege of laying our little all at the feet of Him who is our gracious Heavenly King'
whose Kingdom is so soon to be established and who has invited us to sit with Him in His
throne, to share His glory, to be participants as spiritual Israel in the great work of
pouring out blessings upon the world of mankind, every kindred, people, nation and
tongue," in harmony with our Golden Text, "He shall save His I people
from their sins?"
--OCT0BER 10--MATT.
3:13-4:11--
Golden Text.--"This is my
beloved Son, in whom I am well pleased."--Matt. 3:17.
THIS lesson, relating to our Lord's baptism unto death and His
temptations in the wilderness, which immediately followed, illustrates the experiences of
all who follow in His steps. In order to become Jesus' disciples at all, we must take a
step which He did not take, namely, that of justification from our sins to Divine favor
and relationship through faith in the blood of Christ. Having taken this step, the call of
the Gospel Age has been for such as are of right condition of heart to forsake all and
follow the Lamb whithersoever He goeth -- in trials, difficulties, oppositions and
persecutions in this present life and into the glorious honors and Divine favors of the
life which is to come. Our Lord's experiences, therefore, furnish a good basis for
reflection respecting what is to be expected and endured by all of His faithful.
When Jesus presented Himself for baptism, John declined, asserting
that of the two he himself rather than Jesus needed that baptism, since they were both
heartily obedient to the Divine arrangement and had not at any time been open
transgressors of the Law. Without explaining to John what the latter would not have
understood respecting the new dispensation and the appropriateness of water immersion as a
symbol of His consecration unto death, our Lord merely said, Permit the service to
proceed, John. I have a reason for so desiring it, and it is proper that I should do it in
the fulfillment of certain things which I recognize to be right. Then John baptized Him,
and immediately after Jesus' baptism was finished and He had come up from the water, John
beheld and heard peculiar things, which apparently others thereabouts knew nothing of. He
saw as it were an opening in the heavens, and something which he understood to represent
the Holy Spirit, the power of God, descending upon Jesus. This was possibly a stream of
light, which came not violently, like the lightning, but gently, like a dove, and he heard
a voice saying, "This is my beloved Son, in whom I am well pleased."
Whatever sentiments John entertained toward His c . cousin Jesus
previously, he was now, convinced by what he had witnessed that his cousin was the
Messiah. Then he bore record, saying, "Behold the Lamb of God, which taketh away the
sin of . the world," and testified that when he was sent with the mission to baptize,
and to preach the Kingdom of heaven at band, he was distinctly in formed that in due
time he would know the Messiah by seeing the Holy Spirit from God come upon Him. Nothing
in the account, indicates that others than John saw this vision, nor was it necessary for
others, to see it. John was to bear record, and those who heard him had the same
opportunity that we today have of knowing about this matter.
To Jesus this was a great moment-the moment of His begetting of the
spirit. He had left the spirit condition that 'He might fulfil the Father's will and plan
by becoming man's representative, substitute, ransom price; but He had been promised that
the faithful performance of this would bring to Him again the spirit nature, with added
glory and greatness and Divine favor. Now at thirty years of age, as soon as was possible
for Him to begin His ministries under the Law, He had made a full consecration of Himself
as a man-to give His time, His influence, His energy, His life, "all that He
had," to purchase the forfeited life and inheritance of father Adam and his entire
posterity. The . consecration made by our
Lord at the moment of His baptism is represented in the Scriptures in
these words, "Lo, I come (in the volume of the book it is written of me) to do thy
will 0 my God; thy law is written in my heart." This full consecration to death
involved every human power, and there-as sealing the engagement-the Father gave Him the
Holy Spirit as a firstfruits of the new spiritual nature, which He would receive
completely in His resurrection. That anointing of the Holy Spirit was the begetting which,
in due time, our Lord being faithful, would bring Him to the birth of the spirit in the
resurrection. We know from the Scriptures that He was faithful and thus became the
firstfruits of them that slept, the firstborn from the dead.
Immediately He was led into the. wilderness-Mark expresses it "
driven into the wilderness"--by the spirit, the Holy Spirit, which was now His own
spirit or mind or will. We can readily understand why the spirit thus forced Him away from
the society of others.. Jesus realized that He had a special mission in the world,
different from others; that He had left the spirit plane of being and had become 'a man,
that He might accomplish a work for mankind. He realized that this work was an important
one in the Father's sight, and that already for centuries His coming and the great work He
was to do had been foretold in the types of the Law and in the words of the prophecies.
"LORD WHAT WOULDST THOU HAVE ME TO DO?'
Jesus then hastened into the wilderness away from friends and
acquaintances and every distracting thing, that he might make use of the power of the Holy
Spirit that had come upon Him, that He might use the new sight The eyes of His
understanding had been opened to comprehend the lengths and breadths and heights and
depths of the Divine love and plan which He was to fulfil. He must not confer with flesh
and blood respecting His future course, even if there had been any one perfect like
Himself with whom He might have conferred. He must confer with the Father. He must take
the Father's words through the prophecies, and the lessons through the types, and must
hear and see in these the great work mapped out for Him. He must make no mistake at the
beginning of His mission. He must not hastily conclude that the suggestions of others
respecting the course Messiah would pursue were correct. He must not even take His own
previous conceptions of His work. He must look at everything from the new standpoint of
the spirit. No wonder He wished to be alone with God, and with the Word of God, which He
had treasured up in His heart from infancy, and which, having a perfect mind, He
unquestionably had before Him as plainly as though He had the printed book.
Forty days passed; yet so intent was He upon the study of the work
the Father had given Him to do, and so perfect was He physically, that He did not hunger
until then, as it is written, "He afterward hungered." The season had been' a
precious one, and undoubtedly the close of that forty-day period saw the Lord fairly well
equipped in an understanding of the Divine arrangement respecting the necessity for His
death, He understood that the payment of the ransom price for the world was a prerequisite
to His coming reign of glory and to its privilege of blessing all the families of the
earth with an opportunity for attaining all that had been lost through father Adam's
disobedience. But just at that juncture, when He was weak from His long fast and probably
also from lack of sleep-for He probably was so deeply engrossed respecting the study of
the Divine Plan that He neither ate nor slept those forty days-at this juncture of His
extreme physical enervation came the Adversary's chief besetments. True, through the forty
days, while thinking of the Divine arrangements, there were opportunities for questioning
the wisdom of the Divine arrangement; but these apparently were all nullified in the
Lord's zeal to know and do the Father's will, and hence the temptations that are recorded
are those following the fasting.
"HE WAS A MURDERER FROM THE BEGINNING"
We may well suppose that the great Adversary -- through whose
deception mother Eve fell into disobedience, which brought in its train the wreck and ruin
of the race-was an interested spectator in everything pertaining to the Divine Plan. Of
course he knew the prophecies. Of course he knew of our Lord's birth and the annunciation
of the heavenly hosts that the babe born at Bethlehem was to be the Savior of the world,
the one whose coming was intimated to mother Eve-the Seed of the woman who was to bruise
the serpent's head. No doubt Satan had watched Jesus in all of His course up to this
present time; had seen His baptism of consecration, and had seen the Father's recognition
of Him by the anointing of the -Spirit. No doubt He had kept track of Him while in the
wilderness. All this is intimated in the words of one of the fallen angels or demons, who
subsequently said, "We know thee who thou art, the Holy One of God." It may be
noted here, however, that the Greek word daimonion (demons)
is the word generally translated devils when speaking of the evil spirits which our Lord
and the Apostles cast out of many, but in the narrative
of our lesson this is not the word used. Here we have the word diabolus, preceded by the Greek article thus making
it the diabolus, the devil, the one whom the
Jews sometimes called Beelzebub, the prince of the devils -the one referred to in the
Hebrew as Satan, an opponent of God and of righteousness.
Satan realized that the most favorable time for an attack upon the
anointed Jesus would be when He was weak from His long fast and vigilance, and hence it
was at the close of the forty days that the temptations mentioned in this lesson were set
before the Lord. It may be wondered by some why the Father would permit ternptations, or
why they would be necessary, or how they could be temptations to a perfect one. There is a
difference between temptations which the Father considers proper and the temptations which
come of the Adversary. The former are tests of loyalty to God and to the principles of
righteousness, and are intended to be a blessing and a help to all those who withstand
them, and who thus demonstrate their loyalty to righteousness. The temptations of Satan,
on the contrary, are in the nature of pitfalls and snares in evil and wrongdoing,
temptations to make right appear wrong and wrong appear right, putting light for darkness
and darkness. for light. In this sense of misrepresentation and ensnarements in evil, God
tempteth no man. (Jas. 1:12,13.) It was necessary that our Lord should be tested, and He
was tested all through the three and one-half years of His ministry. Since He had
consecrated Himself and entered upon His work, it was necessary that these testings should
begin at once, for if He manifested disloyalty to the Father, if He had a will of His own,
a will that was not fully submitted to the Father's will in all. points, lie would not be
worthy to be the Leader, the Captain of salvation to the many sons God intended to bring
to glory. And unless proved by testing, His death would not have been accepted as an
offset, the ransom price for the sin of Adam and for the sins of the whole world. To
experience temptation does not imply sin, but it does imply liberty and freedom of will.
The three temptations here recorded practically illustrate all the
temptations that came to our Lord during His three and a half years of self sacrifice, and
likewise they illustrate all the trials and temptations that come to His followers. We are
not to think of the Lord Jesus as being tempted by the weaknesses of the flesh, for He
had, no such weaknesses. We are not to think of His being tempted as a father, for He was
not a father. We are to remember the statement that He was tempted in all points as we
are-not we the world, not we believers merely, but we the consecrated believers, who are
likewise begotten of the Spirit and therefore subject to the besetments of the Adversary
along the lines in which the interests of the spirit clash with the interests of the
flesh, however good and pure the latter may be.
"COMMAND THAT THESE STONES BE MADE BREAD"
The first of these temptations -related to the Lord's hunger. He had
possibly been hungry before, but not until endued with the Holy Spirit after His baptism
had He that Divine miraculous power at His command which would have. permitted Him to turn
stones into bread. This temptation, therefore, did not signify that it is wrong to eat,
nor that bread is an improper food, but merely that the method of obtaining the food would
not have been a proper or legitimate one. But why not, if He had the power, if He were the
Son of God and God had given Him this ability-why not use this power to satisfy His
legitimate cravings? We reply, that the power that was given Him was to enable Him to
carry out the consecration which He had made, and which involved the sacrifice of His
flesh instead of its preservation. He might use this holy power upon others, to
demonstrate His mission and to draw the attention of the people to the glorious
restitution times prefigured in His miracles; but He might not use this holy power in any
selfish manner for anything personal. To have done so would have been to misuse it and
would therefore have meant sin.
Let us stop here and notice the lesson there is in this temptation
for the Lord's followers. We also have received of the begetting of the spirit; and
although we have the spirit in less measure than our Master, it is for the same
purpose-not to be used selfishly for the feeding of our material bodies nor for the
healing of our bodily ailments, but simply and only for the service of the Lord, the
brethren, the Truth. As our Lord declared in the garden, He could have asked the Father
and have had twelve legions of angels to protect Him; and so He could have asked the
Father and have had the stones turned into bread, which would have nourished His body; but
as our Lord declined to do both of these possible things, so should His followers, having
consecrated their lives to the Lord, refuse to ask for Divine interference for their own
personal and temporal convenience or advantage. To do so would be to ask amiss, to ask
selfishly, to ask what would be in opposition to the consecration made.
"THOU SHALT NOT TEMPT THE LORD"
Satan then tried another plan , suggesting a use of our Lord's Divine
protection which would bring Him suddenly into popularity amongst the people, and
demonstrate that He was not an ordinary person but a special object of Divine care. The
suggestion was that He should go to the highest part of the temple structure, which
overlooked the Valley of Hinnom, at a height of six hundred feet from its bottom-that he
should leap from this prominent place in the sight of the people, and thus demonstrate His
own faith in the Lord and in His mission as -the Messiah, and attract to Himself the awe
and reverence of the people who would see the transaction or hear about it; for all would
know that without Divine protection such a leap would mean certain death. -The temptation
had its plausible side. It seemed to imply great faith in the Almighty, and a refusal to
follow the thought would seem to imply doubt on our Lord's part respecting His Messiahship
and lack of faith in the Divine power. It was a shrewdly put proposition. Additionally, it
was backed up by Scripture texts:. for Satan can quote Scripture when it suits his purpose
just as, under his guidance, Spiritualists and Christian Scientists and others are ready
at times to quote what they think will serve their purposes. The Scripture quoted was a
very able one, "He shall give His angels charge concerning thee, and in their hands
shall they bear thee up lest at any time thou shouldst dash thy foot against a
stone." (Psa. 91:11, 12.) It would almost appear that this Scripture implied that our
Lord was to make such an exhibit as Satan proposed.
First we inquire wherein such a course would have been an improper
one-what Scriptural injunction or righteous principle would have been violated? We reply
that if our Lord had been pushed from the pinnacle of the temple, or if He had been in a
dangerous position in discharge of duty and His foot had slipped, and He thus had been
precipitated to the valley below, He would have been quite right. in assuming that the
Divine power could protect His interests and cause that all things should work for His
good according to promise. But to deliberately place oneself in danger and to call upon or
expect God to offset the deliberate act with Divine protection would be a mistake. It
would be tempting God. And this was our Lord's reply to Satan, "It is written again,
Thou shalt not tempt the Lord thy God."
We are here furnished a practical lesson in the interpretation of
Scripture. Where two Scriptures seem to conflict we must examine the principles which
underlie them, and the spirit of a sound mind, the Holy Spirit of loyalty to God and
reverence for Him, must assist us in determining the proper relationship of these
Scriptures, or which one should be followed when they seem to be in conflict. It is quite
possible that the time had not yet come for the Scripture which Satan quoted to be rightly
understood. It is possible, therefore, that our Lord at that time did not know the proper
interpretation of the words quoted by Satan; for if He had there would have been little
temptation in the suggestion. He was guided by the
principles of righteousness as well as by the Scriptural testimony which He quoted. He
perceived that it would be wrong to do a foolish act and to tempt the Lord to shield Him
from the natural consequences of the act. This conclusion of our Lord's mind was fully
backed up by the Scripture which He. quoted.
RIGHTLY DIVIDING THE WORD OF TRUTH
The Scripture quoted by Satan we may now understand clearly' and this
proves that the due time for its comprehension has come. We now see that the Psalm from
which this is taken refers to the whole Church of this Gospel Age-Jesus the Head, and His
faithful, the members of the Body. We now see that while there have been feet members in
some respects all the way down through this Gospel Age, yet in a particular sense the
Lord's people of this present time are the "feet of Him that bringeth good tidings of
peace." (Isa. 52:7.) We see that as the feet, the last members of the Jewish house,
stumbled over Christ as the stone of stumbling and rock of offence in the end of the
Jewish Age, so now we see the feet members of the spiritual Israel in the harvest or end
of this Gospel Age will be in danger of stumbling over the rock of offence. As it -is
written, "He shall be for a stone of stumbling and for a rock of offence to both the
houses of Israel"--the fleshly and the spiritual. (Isa. 8:1, 4.) We see that as the
fleshly house stumbled over the cross (1 Cor. 1 :23), so the spiritual house is to stumble
over the same obstacle-the cross. And how subtle are the tests of the present hour! In
every case they involve primarily loyalty to the will of God and to the principles of
truth and righteousness.
We see this stumbling now taking place; and we see that in
fulfillment of His promise the Lord has given His ministers a message for the feet class,
designed to be helpful to them and to assist them over these peculiar stumbling stones of
our day-to enable them to "stand" (Eph. 6:13) ; and this we see corresponds
exactly to the assistance rendered to the feet members of the Jewish house-the Israelites
indeed of that time. We remember how the Lord's dark sayings were not for any except those
in a special attitude of heart, so that others hearing might hear and not understand, and
seeing they might not perceive. - So- it is now: the great mass of those who are supposed
to know the truth, hear not, see not, and rejoice in conditions which they fail to
recognize as stumbling and in falling away from the faith once delivered to the saints.
"TEMPTED IN ALL POINTS LIKE AS WE ARE"
Coming back now to the temptation, let us see whether or not there
are temptations before the Body of Christ similar to this one recorded of our Head. There
are. Temptations continually assail the Lord's people--suggestions to do some wonderful works in His name, and to thus Prove to
themselves and to others that they are heaven's favorites. The lesson for us to learn
is that the work which the Father has given us to do is not a work of. convincing ' the world of showing
His favor toward us and our greatness in Him, but
rather--"Hast thou faith, have it to thyself," as the Apostle says. Rather
that we should quietly and humbly, yet as
effectively as reason and propriety will permit, let
our lights shine, and show forth the praises of Him who hath called us from darkness
into His marvelous light, and from a desire to be
wonder-workers to the reasonable Position of servants, ministers of the, Truth. Let us
fix our Lord's answer clearly in our minds, "It is written, thou shalt not tempt the
Lord thy God." Let us as members of the feet of Christ not accept outward
deliverances from the trials and difficulties and responsibilities of life, but expect
that our protection, our upholding, will be along spiritual lines – that we shall be
kept from falling and from injury as New Creatures in Christ Jesus, because our faith is
stayed on Him.
We do not know that Satan was personally visible to our Lord during
these temptations: we assume that he was not visible, that he ( id not appear as a man,
nor in any other tangible form. However, itmatters not to us in what way Satan
communicated to our Lord these tempting suggestions. In the third temptation, however, it
is evident that the taking of our Lord to a high mountain and showing Him therefrom all
the kingdoms of the earth, was not a literal taking, but a taking in spirit or in mind or
in thought. There is 'no mountain in the world from which all the earth could be seen, and
even if the Roman world were understood there was no mountain anywhere in Palestine from
which any considerable portion of the Roman world could be seen. But the mind can be
projected to any part of the world in an instant or to any part of the universe in
imagination.
Satan called to on Lord's mind, imagination, a great mountain or
great kingdom, having supervision of the entire world. He suggested to our Lord that His
mission would be accomplished if He should succeed in thus establishing a kingdom over all
the kingdoms of the earth. This to some extent is the spirit of prophecy; namely that it
is God's purpose to establish through Christ a world dominion Which will rule all the
people of the earth to their blessing and uplifting from sin and degradation to life, joy,
and peace-or so many of them as will respond to the blessed influences of that Millennial
Kingdom. Our Lord certainly understood that this was His mission-to lay the foundation for
such a Kingdom: we cannot, however, suppose that He as yet fully understood or
comprehended all the steps incidental to that Kingdom's establishment. Had He understood
this, there would have been no temptation in Satan's presentation.
SATAN AS AN ANGEL OF LIGHT WOULD MISLEAD
Having stated the proposition in a form that would at once appeal to
our Lord as being largely in accord with the Father's plans He had come to execute, Satan
would have our Lord feel that he sympathized with Jehovah's project and with our Lord
Jesus in the execution of it, and was willing to render co-operation and assistance. In
effect he said, Such a universal Kingdom, for the civilization, enlightenment, uplifting
and blessing of all the world I know is your proposition, and I am fully in sympathy with
it; but there are different ways of getting at the matter. If you attempt this great work
in the wrong way you will merely bring disaster upon yourself and failure to your plans,
but if you get at the matter in the proper manner you will succeed. I am the master of the
situation-the whole world is under my influeuce. I admit that in many respects it is a
baneful influence, and I shall be very glad indeed to have it rectified and the world's
government made righteous. Now all that I ask for co-operation with you in this scheme of
a great kingdom to bless the world is that I receive a share of the dignity and honor with
you-that you recognize me. Let us be partners. I will recognize you and you will recognize
me, and together we will effect this great work of reformation for the whole world, for
which you have so grandly and nobly sacrificed every interest tip to this moment. Now be
wise, for I assure you that any other method . will meet only with disaster and bring
needless and fruitless pain upon yourself.
As already intimated, the Lord had been studying the Scriptures from
childhood; His perfect memory had grasped every detail of the prophecies, and now, since
His anointing with the Holy Spirit, He had come into the wilderness to determine this very
point-how the great object of His coming into the world was to be made effective to the
blessing of mankind-how He must proceed in order to fulfil the Divine projects and become
King of kings and Lord of lords amongst men for their blessing and uplifting. He heard
Satan's proposition carefully, He noted the weight of the argument, He realized the
truthfulness of much that Satan bad said; but He saw in the Scriptures enough to indicate
to Him that the Father's Plan was not the smooth one that Satan had suggested. He noticed
in the Scriptures suggestions not only about glory, honor, do -minion and power, and the
bowing of every knee, and the confessing of every tongue, and the desire of all nations
coming, and the knowledge of the Lord filling the whole earth, and the time coming when
there would be no need- to say to one's neighbor and to one's brother, Know thou the Lord,
because all should know, Him from the least even unto the greatest; but He noticed also
Scriptures and types which clearly intimated that there was to be. a sacrificing work
accomplished. All the sin-offerings implied this, and the testimony, "He shall be led
as a lamb to the slaughter," etc.
Reasoning on the question He could readily see that this sacrificing,
slaughtering, etc., could not come after the glory and blessing and enlightenment of the
world, and hence that it- must precede the glory; -for, as the Apostle Peter points out,
the Prophets "spake of the sufferings of Christ and the glory which should
follow." Doubtless by this time the Lord had come to see that it was a clear teaching
of Scripture that without the shed-ding of blood there could be no remission of sins, and
that this meant that in some manner He should die for the people. Supposing that He saw
this at the time, it meant that the temptation He experienced was all the stronger,
because here Satan was proposing to Him a method for dealing with the question from the
opposite standpoint, without suffering, with exaltation and honor' from the very
commencement.
COMPLETE CONSECRATION ESSENTIAL TO VICTORY
Our Lord was saved from any vacillation or manifestation of weakness
on this subject by reason of the fullness, the
completeness of His consecration, which He had symbolized. at Jordan. There He had
said, in heart at least, "I delight to do thy will, 0 my God, thy law is written in
my heart." This desire to please the Father, to obey the Divine law in His heart
saved our dear Redeemer from any yielding to Satan's wiles, and similarly our consecration
as members of His Body must be thorough if we would ' hope to stand the testing which must come to each one of us as we pass
along the Narrow Way, following in His footsteps, seeking the glory, honor and immortality
which He has promised us. Our Lord's prompt and
all-sufficient answer was, Leave me, Adversary -1 for
it is written, the Lord thy God shalt thou worship and Him only shalt thou serve. I cannot
be a coworker with you in any sense of the word; to do so would be disloyalty to the great
Jehovah. I must be loyal to the Lord and to the commission He has given me and to the
doing of His will in His way whatever the cost.
Members of the Body of Christ following in His footsteps have
temptations from the Adversary along similar lines. Not that he offers to divide the
kingdom of earth with us, for so great a proposition would not appeal to us, being
incredible; but to us he does propose deviation from the close following in the Master's
footsteps. He suggests continually to the Lord's followers easier ways by which as much or more good can be
accomplished and without sacrifice and self-denial. These ways of avoiding sacrifice and yet of seemingly attaining good ends always imply more
or less of co-partnership with the Adversary directly or indirectly, an acknowledgment
of Him, a bending to evil-to evil men or evil
principles.
Under such circumstances we should- note carefully the Lord's method
and walk in His steps. We should refuse to have any
partnership with sin or evil influences or
methods in our endeavors to serve the Lord and His Truth. Satan does not approach us
in human form nor in-diabolic form, but generally through
human agencies, through human ambitions, parties, sects, etc. If our Lord had made
inquiry of Satan as to what would be the program, doubtless He would have advised Him to
become a Pharisee of the Pharisees at once, and through such steps gradually He would have
proceeded to elevate our Lord over the Jewish people and ultimately over the world-if
indeed He who was a murderer from the beginning and abode not in the Truth could be
trusted in respect to any promise.
Similarly, today, He proposes to the Lord's followers identification
with a nominal human church system. He flatters them with
some trifling office larger in name than in fact or service; he persuades them that
they have a large influence and that to withdraw from the human organization would be to
incur suffering upon themselves and their families and to do general injury to the work which they seek to forward. By
this means, if He cannot lead them onward step by step to full co-operation with him in
the binding of others, he at least can hinder those who yield to his propositions from
ever stepping out boldly and courageously on the
Lords side and in opposition to superstition and error and unscrupulous practices. He
can hinder them from being more than conquerors and having place in the Body of Christ.
What shall our answer be to his suggestions? Let us answer with our Lord that we can enter
into no partnership, or association, nor co I operate with any along lines that would be either
dishonoring to the character of our Heavenly Father or in any measure contrary to those which He has
marked out as the pathway for those who love Him-the pathway of self denial, and
incidentally of suffering for the cause of right
and truth.
"ADD TO YOUR FAITH FORTITUDE"
Our Lord's temptations thus terminated. Henceforth he had Satan for
His adversary, but the Father His protector and ultimately His deliverer. Had He not
reached this final decision we may presume that Satan's temptations would have continued
for days or weeks or years, and would have been a hindrance to the Lord in the work He had
come to do. So with us, we must settle it if we would be on the Lord's side; we must
decide that in no sense of the word will we yield to the Adversary, either from policy or
to enter into any transaction either to protect life, name or fame. Our decisions must be
a firm one, somewhat as expressed by the poet:
"Vain,. delusive world, adieu,
With all thou callest good!
To my Lord I would be true,
Who bought me with His blood."
"MARVEL NOT IF THE WORLD HATE YOU"
When the Lord's followers take a firm stand on this subject as their
Leader did, the results are the same. Satan is their implacable opponent; he will see to
it that they do suffer that there will be opposition not only by himself but by the world,
which is largely under the influence of his spirit, and in various ways, Taking this stand
they must not marvel if the world hate them, and if all manner of evil be said against
them falsely for Christ's sake. And the more
prominent they may be, as in our Lord's case, the
more virulent we may expect at tacks against them to be-the more interested will the
great Adversary be in overcoming them. This thought of Satan's opposition to us, and that
we are contending not merely with flesh and blood but with principalities and powers and
wicked spirits in the high positions of power, would be appalling to us did we not on the
other hand realize that by this same positiveness of decision we acquire great helps and
assistances by other unseen powers. From. that moment of our positive resistance of
temptation and positive standing, up for the Lord and His cause, we become stronger in the
Lord and in the power of His might, and greater is He that is for us than all that be
against us.
It was so in our Lord's case. At once He was ministered to by the
unseen messengers of Jehovah, and what ever terror lay in the intimated opposition of
the Adversary was more than counterbalanced by the assurances of Divine favor and
assistance. So it is with us. If God be for us who can be against us-what will all the
op positions of the world, the flesh and the devil amount to since, God declares that we
are His and all things are ours, for we are Christ's and Christ is God's?--1 Cor. 3:21-23.
Tempted and tried, whatever betide,
In His secret pavilion His children shall hide.
'Neath the shadowing wing of eternity's King,
His children may trust, yea His children may sing.
Tempted and tried, yet the Lord will abide,
Thy faithful Redeemer, and Keeper, and Guide,
Thy shield and thy sword, thine exceeding reward;
Then enough for the servant that he be as his Lord.
Tempted and tried, the Savior who died
Hath called thee to suffer -- then reign by His side.
If His cross thou wilt bear, His crown thou shalt wear,
And forever and ever His glory shall share.
STUDY
XXIX--SEPT. 19
THE SEVEN ANGELS WITH THE SEVEN TRUMPETS
(141) What general conclusion do we arrive at with regard to the
significance of the seven angels and the sounding of the seven Trumpets? H '19-136.
(142) What was signified by the blowing of the trumpet on special
occasions during the, Jewish Age, and what further general lesson may we therefore draw as
to the probable significance of the blowing of the seven Trumpets of Rev. 8:6?
(143) What statement. did Pastor Russell make illuminating this
matter, and where did he locate the sounding of the seventh symbolic Trumpet? H '19-136.
(144) During what period of time would we therefore reasonably
look-for the sounding of the first six symbolic Trumpets, and what kind of movements in
human affairs would . we logically look for in fulfillment thereof? H '19-136.
(145) What relationship. has Christ and.. the true people of God to
the sounding of the first six Trumpets, .and what was the situation early in the Gospel
Age when the first symbolic Trumpet was due to sound? H '19-136, 137.
STUDY
XXX--SEPT. 26
THE SOUNDING OF THE FIRST TRUMPET
(146) Describe the sounding of the first Trumpet, and state from
whence the symbols are drawn. Rev. 8 :7; H '19-137.
(147) What lessons are we to draw from the symbols employed in this
vision, and cite other texts of Scripture in which these symbols are employed, and which
indicate their significance. H'19-137, 138.
(148) About when do we locate the fulfillment of this vision, and
what system or government would seem to come under the judgment of this first Trumpet?
H'19-138.
(149) What relationship did the mission of the true Church sustain
toward the fulfillment 'of the-first Trumpet symbol, and what were the -results to the
faithful? H '19-138.
(150) What is the testimony of the historian as to certain events,
characters and factions that had to do with the fulfillment of this vision-? H'19-138.
1920 Index |