THE HERALD
of Christ's Kingdom
VOL. IV. November 1, 1921 No. 21
Table of Contents
REMARKABLE
CORROBORATIVE TESTIMONY RELATING
T0 THE DIVINE TIMES AND SEASONS
MESSAGES
OF COMFORT AND CHEER
VOL. IV. November 15, 1921 No. 22
Table of Contents
OUTLOOK
FROM THE WALLS OF ZION
VOLUME
ONE MUCH DESIRED
BEREAN
STUDIES IN THE REVELATION
WORSHIPING
FELLOW MESSENGERS
THE
REVELATION OF JESUS CHRIST
ST.
PAUL BEFORE THE KING
ST.
PAUL'S VOYAGE AND SHIPWRECK
ST.
PAUL IN MELITA AND IN ROME
VOL. IV. November 1, 1921 No. 21
DURING the recent months a considerable number of brethren have
evidently been studying with much interest and profit the subject of "the times and
seasons" a subject which of course involves, a consideration of the, time records,
contained in the Bible.
What has been published in these columns has been of a nature to
encourage the brethren generally to look into and investigate those lines of Scripture
testimony that bear upon the various time periods which lead on down to the last great
epoch--"the dispensation of the fullness of times' " the period of the triumph
of righteousness in the earth. Thus wrote bur dear PASTOR:
"Faithful children of God long to know when the King of Glory
shall come in, and the prince of darkness be bound; when the children of the light shall
shine forth as the sun, and the darkness be scattered; when the saints shall be received
into full Divine adoption, and the groaning creation released from' the bondage of
corruption; andwhen our heavenly Father's glorious character. shall be fully revealed to
an astonished world, causing, all who love righteousness to bow their hearts in adoration
and love and. obedience. To be devoid of such desires indicates, a lack of interest in,
and appreciation of, God's plans."Studies, Vol.
11-17.
It is recognized, of course, by all that a knowledge of just how much
time was covered by certain dynasties and kingdoms of the past is of little or no value to
us, and does not concern the saints of the present time except as such knowledge has an important bearing
upon an understanding of where we now are on the stream of time and our proximity to that
glorious Age, 'in which every follower of Christ must feel deeply concerned. It is, then
from this standpoint alone that anyone could really be interested in the study of
chronology. The Apostle speaks approvingly and commendably of the holy Prophets, who
searched "what, or what manner of time the Spirit of Christ which was in them, did
signify, when it testified be forehand the sufferings of Christ, and the glory that
should follow."- (I Pet. 1:11.) In other words, they Sought to know the meaning of
certain time periods, their purpose, length, etc., that thus their -faith and hope might
be strengthened. Likewise, when St. Paul exhorts, "But of .the times and the seasons,
brethren, ye have no need that I write unto you. . . . But ye, brethren, are not in
darkness, that that day should overtake you as a thief," he evidently had, in 'Mind
that faithful watchers would, be students. of chronology,, "the times and
seasons," in order that they might have the desired information.--1 Thes. 5:1, 4.
The treating of this subject. in the several articles appearing in
this journal has brought considerable response from brethren far and near, -who speak with
much assurance of how uplifting and encouraging has been' the study of these matters that
pertain to the time of the end. -of the reign of sin and death and. the coming in of the
Kingdom of God's dear Son.- By far the majority of those who have communicated with us
have expressed sentiments of this character.
But though this theme of "the times and seasons" we regard
as 'one worthy and profitable for all the Lord's children to study, we have
on the other hand sought to caution the brethren against making too much of it, to the
neglecting of some other lines equally or more important than that of the times and
seasons. It is recognized that there is always a tendency, especially with some, to give
too loose rein, to their imagination and to arrive at conclusions with regard' to time
features that are, not at all well supported with facts and Scripture. we are to let, our
moderation be known in the study of this subject, as in all things, and can wisely and
safely follow the conservative course. Hence it is our earnest endeavor to be extremely
careful ourselves, as well as to guard. others against being too anxious to make progress;
and we would discourage the tendency to attach more importance to these matters than the
Scriptures really warrant. Some of the brethren have urged us to delay-not our
investigation, and to make haste to present our conclusions, but we have been loath to
follow this advice, feeling that it is but the part of wisdom that we pursue our study
slowly, with the utmost care and cautiousness, and especially that it be done in meekness
and godly fear, and that we "be not hasty to utter anything before God."
It is in this attitude of mind, and after much prayerful
consideration, that we are presenting in this issue of the HERALD an article of
considerable length dealing with the time features; and. it is fitting and proper that we
explain how and for what purpose this matter is being published.
It was some weeks subsequent to the publication of suggestions on the
time features in our April 15th issue that we received a communication from a Brother, who
has had no connection
with our INSTITUTE, in which he stated that he had read-. with- unusual interest"
what we had presented on the subject. He explained that. he had some years ago gone over
the entire subject himself, and had reached practically the same conclusions. The
correspondence further revealed that the Brother had prepared his deductions in'
manuscript form and was willing to submit the matter to-.' the HERALD
Editorial Committee for examination and for whatever use -was thought
profitable by the brethren of the INSTITUTE.
The Brother's manuscript thus came into our possession. After giving
it careful examination and thorough study, we believe the findings therein set forth are
to a very-large
extent in harmony with and confirmatory of what seems to us reasonable and Scriptural, and
in accordance with what we have already published. In, fact, we believe this article,
which is submitted below, represents one of the most thorough and exhaustive researches on
the subject of chronology that has ever been made. So far as we Are able to judge, the
article has been written in a good spirit, and the author gives evidence of earnestly
desiring to Ascer tain the truth upon the subject for his own comfort, as well as that
of others. In making his investigation, the author has had access to the Congressional
Library at Washington, D. C., and has freely consulted the highest and most reliable
authorities in the world on ancient history.
For the above reasons we have decided to' place the article before
the readers of this journal, and commend it to the sober and earnest consideration of all
the brethren, believing that as it contains some lines of reasoning and' Scripture
testimony in addition to what we have, heretofore presented and deals comprehensively with
the most difficult points, it will assist to a clearer appreciation of the truth on this
entire Subject.
Finally, we again express a word of caution. Let none think that we
insist on any one studying the time features contrary to their wishes; we do not. 'If any
feel that the subject is, an unprofitable one and' that time devoted to its study and
investigation would result in their spiritual injury, they should not act contrary to such
convictions. Or, if any one feels convinced that all their expectations and
hopes as to a number of important events have thus, far been realized, and thinks there is
nothing more to be learned upon the subject of chronology, such, of course, should not be
expected to be interested in the Article herein presented. All the brethren should feel
the fullest liberty with regard to this matter; nor would it seem to be in keeping with
the spirit of the Master And the pure conditions of the primitive Church, for those who do
,not see any profit in this study to attempt to hinder or entertain hostile, feelings,
toward those who are convinced that there, are spiritual blessings, to be derived from the
contemplation of "the times and seasons" and matters pertaining thereto. Let us
not, dear brethren, forget the solemn lessons that have come down to us from the past
lessons fraught with most valuable instruction and that bid us be wise and to attempt to
put no shackles on any of our brethren; neither to attempt :to fix any lines or tests of
"fellowship other than those authorized by the great Head of the Church, which are,
faith in His redeeming sacrifice, and full devotion and consecration to do the Divine
will. Herein we have abundant foundation for our spiritual communion and association in
Him. The spirit of Christ dwelling. richly in His, fellow-members will lead all such to
strive against the spirit of contention and selfishness, and, at all times to stand in
defense of the Holy Spirit of liberty and love.
With this word we submit the article by the Brother, who prefers that
his name be not mentioned, but whose initials appear at the conclusion.
In view of certain expectations concerning the years 1914 and 1918,
and of the subsequent, lingering period, this study in Chronology is considered both
neces-sary and profitable. Though. all the expectations relative to the years. 1914
"and 1918 did not mature, the Lord was very gracious in permitting
just sufficient events of a certain character to transpire to Sustain the faith and hopes
of His dear children, who have been "kept by the power of God through faith unto
salvation ready to be revealed in the last time." And His goodness will continue even
now in affording a further view into His chronological arrangements, revealing that
everything is occurring exactly on time as He had intended, and showing approximately at
least the location of some future events of great importance in the outworking of His
Plan.
Lest Any should, forget the importance of the time features in the
great Divine Plan of the Ages, we would suggest a rereading of chapter 1 of "The Time
Is at Hand," which volume we will be obliged to keep, in mind in out study of the
matters herein presented. Especially would we urge the reading of pages 17 to 32 of that
volume. It will sound like a fresh and unheard story now. Let us take heed that we do not
lose interest in this most, important and vital matter of time prophecy and its
application to events as they have actually occurred and to, those
awaiting future fulfillment,
In the development of this Study we will consider first the Table of
Chronology outlined in "The Time Is at Hand." On page 42 we find it condensed as
follows:
From
the Creation of Adam Years
To the end of the flood 1,656
Thence to the covenant with Abraham 427
Thence to the Exodus and the giving of the Law 430
Thence to the division of Canaan 46
The period of the judges 450
The period of the Kings 513
The period of -the desolation 70 Thence to A. D. 1536
Thence to A. D. 1873 1,872
Total 6,000
These time periods are elaborated from pages 43 to 51, So far as we
are able to know, ail the conclusions are correct with the exception of one point, which
constitutes the crux of our presentation, arid which we feel is the solution of our,
difficulties. It is with considerable reluctance that we proceed to mention, this one
point of difference, because (and properly so) of the great esteem with which the writings
of our beloved Pastor are held, and yet we feel that if he were with us today in bodily
form he would acquiesce, in view of developments,, in our suggestion. What we want as
Truth seekers are the facts of history and Scripture testimony. Let us remember the
admonition of our Brother on page 12 of his First Volume of 'Scripture Studies: "We
believe it to be a common failing of the present and all times for men to believe- certain
doctrines because others did so, in whom they had confidence," Do we esteem Truth
above all persons?, Are we willing to get at the facts irrespective of what we have
formerly thought? Or do we prefer to follow I the
Church Nominal in building a fence I around,
that which has been handed down to us. by faithful servants of the Most High, forgetting
that the Word, is as a lamp which shineth more and more unto the perfect :day? Do we
desire to go beyond the proper measure in honoring the servants of the Lord' (Rev., 22:8,
9), putting ourselves in danger of honoring men's persons more than the Truth? Surely not.
And in adhearing to the Truth as supreme above all servants thereof we do honor our
BROTHER RUSSEL, as he would have us honor him and as the Lord would have us remember him.
Be our sentiments what they may, we Are now confronted with certain facts which outweigh
all past considerations and as students of the sure Word, we want our feet on as firm
foundation as possible.
We are not going to present I any
fanciful juggling of types, any far-fetched, theories, or any snap-shot conclusions. These
matters are presented after several years' consideration , and they are thoughts which
have had the consideration of BROTHER RUSSELL himself, but which he expressed, himself as-
not ready to accept YET, though clearly, intimating his interest and' probable acceptance,
later on. He passed away before the arrival of the proper time and events to, force a more
serious consideration, and in, its proper setting we will mention the very Scripture text
which held off his acceptance -for the -time' being. Above all things we have sought to be
thoroughly: honest with ourselves and our God, and especially with His Truth. Thus being
absolutely sincere, with a humble attitude be-, fore the, Lord,. we believe that our
attempt, is pleasing in His sight and that it will be a stepping, stone, instead of a
stumbling stone to His people.
No change will be suggested as to the length of any of 'the time
periods shown in the foregoing table.. The question at issue is coficeriiing the beginning
of the "70 years" called "the, period of desolation." BROTHER RUSSELL
begins the period with the destruction of Jerusalem, at the close of the reign of
Zedekiah. We suggest that it really began some 18 or 19 years earlier, during, the reign
of Jehoiakim, with the first year of the reign of Nebuchadnezzar, king of. Babylon. And we
make this suggestion from a threefold standpoint:.
(1) ]Because it is- reasonable;
(2) Because it is Scriptural; and
(3) Because it sustains an arrangement in the whole system of prophetic time measurements
that is harmonious.
Let us develop these thoughts in the order mentioned.
It has surely occurred to all believers in the Present Truth that we
are absolutely dependent 'upon 'secular history for our chronological measurements from
the year B. C. 536 onward; that Bible chronology stops with the seventy-year period ending
at the beg inning of the reign of King Cyrus, the Persian, and that the inspired Word
'has- brought us forward -only so far a's necessary, from which point we Will be able to
search out the truth from such sources as are at hand, and which are considered to be
quite reliable. Now what are the facts at hand concerning secular testimony cove I ring
the period in question? We find a very general agreement that the reign of King Cyrus
began in the year B. C. 536, and as this is the date we have already settled upon, no
discussion is necessary, believing that it should stand. If the 70 years ended in 536,
then they began -in 606. We do not want to change that date either. But here comes the
test. If the severity years began with the close of the I reign
of Zedekiah, then Zedekiah's reign ended in the year 606, and this is what we have
believed, but there is not a secular authority. of
any reliability which places the close of Zedekiah's
reign so far back. The only authority (if such if may be called) the writer has ever
heard of which so presents the matter is Josephus, but it is generally known that he is
inconsistent with himself and unreliable. All the great I authorities
found- in 'our libraries,, without exception, `place the date of Zedekiah's overthrow from
589 to 586. 'We believe the correct date is B., C. 588, as that is the one which will
sustain harmony in all the time prophecies and is the date .given by. the following
authorities:
THE AMERICANA, ENCYCLOPEDIA (under "Babylonian:
Exile"),
APPLETON'S NEW PRACTICAL ENCYCLOPEDIA, (Pago 409, under "Jews")
CHAMBER'S ENCYCLOPEDIA (Page 323, under "Jews"
USHER,
HAWES,
BLAIR.
Let us consider a, few candid facts In 2 Kings 25:27 (or Jer. 52:31)
we read:: "And it came to pass in the thirty-seventh year of the captivity of
Jehoiachin king of Judah, in the twelfth. month, on the twenty-seventh day of the month,
that Evil-Merodach king of Babylon, in the year that he began to reign, did lift up the
head of Jehoiachin king of Judah out of prison." Hence Jehoiachin had been in
captivity thirty-seven full years when this event -took place. Zedekiah succeeded
Jehoiachin with a reign of.. eleven years. (2 Chron. 36:11.) Therefore a period of,
twenty-six years elapsed from the close of Zedekiah's reign until Jehoiachin was lifted up
out of prison. (37 minus 11 equals 26.) Secular authority agrees with these ,Bible
statements. But now: If the seventy years began with the close of Zedekiah's reign, then a
period of forty-four years ensued from the time Jehoiachin was lifted up out of prison
until the first year of the reign of King Cyrus. (76 minus 26 equals. 44.) But what' does
secular ,authority say about this period? It claims a. period of only 25 years, or a
difference of 19 years. History has given an apparently accurate and complete account of
this period, as follows:
BABYLONIAN
HISTORY:
Evil-Merodach
reigned 561-559 2 years
Neriglissar reigned 559-556 3 years
Laborosoarchod reigned nine months 556-555 1
year
Nabonadius (Belshazzar) reigned. 555-538 17 years
MEDO-PERSIAN
HISTORY:
Fall of Babylon
539
To first year of reign- of Cyrus 536 2 years
Total 25 years
It does not appear that any' "chronological irregularities"
of more than I three
years exist for this period among secular' authorities.
Let us note the situation from the standpoint of reason, aside from
the Scriptures, but we will show the Scriptural corroboration of the reasonable
conclusions 'also. We find the Scriptures and secular authority agreeing-with reference,
to the twenty-six-year period from the over throw of Zedekiah until the beginning of the
reign of Evil-Merodach; then, for the following link in the chain of chronology reaching
to the beginning of the reign of
Cyrus we find secular authority claiming this a period of 25 years
and then we reach the point on the stream of time 'where We are absolutely dependent upon
history. Here we are confronted with the element of reason: Is it reasonable to say that
such great discrepancy as 19 years for so brief it period exists between the sacred and
Secular chronology? that secular chronology is in' error to such large extent? that in a
period of 44 years a hiatus of 19 years occurs in history, of which men have absolutely no
record, although they have apparently accounted for the period the same as for those
preceding and succeeding? Considering the tendency of profane history to lengthen rather
than to abridge ancient time periods, and the fact that we are so dependent upon the same
at this juncture, is it REASONABLE, we inquire, to totally reject the testimony of men
without endeavoring to make some explanation why such discrepancy exists, or without
attempting to harmonize the Scripture chronology therewith? Is, it consistent, in view of our dependence? Is there a
hopeless conflict between the sacred, and profane? We believe not.
Let us face the proposition from another angle: The Canon of Ptolemy,
which established the first year of the reign of Cyrus as B. C. 536, has also established
various dates back to Nebuchadnezzar, as follows
Nebuchadnezzar began to
reign B. C. 604 43 years
Evil-Merodach began to reign 561 3 years
Neriglissar began to reign 558 5 years
Nabonadius began to reign 553 17 years
Cyrus began to reign 536
From Nebuchadnezzar, to Cyrus 68 years
Now, if Jeremiah's seventy years began with the overthrow of
Zedekiah, the date of the beginning of Nebuchadnezzar's reign, would be B., C. 625, a
difference of 21 years from the above. A
difference of only two or three years for such a period might be allowable from the
standpoint of reason; but in view of our acceptance of and dependence upon the Canon with
reference to the B. C. 536 date, is it reasonable or consistent to reject its, authority
as to the B. C. 604 date, to the extent of 21
years, when a period of only 70 years is involved? Would not such situation
suggest the. need of making 'a very thorough and honest examination of all Scripture texts
bearing thereupon with the hope of finding some reasonable and satisactory solution ?
It will be noted, therefore, that secular authority has fully
accounted for the time from Nebuchadnezzar to Cyrus, giving the names and lengths of
reigns of the intermediate rulers, even accounting for one of them by number of months;
yea, and, have given, all. the principal events of those reigns with their respective
dates, and are practically unanimous in their testimony as to its length.
Believing that the foregoing, are reasonable inquiries, and believing
also that either, the Scriptures can be harmonized with the secular, or some reasonable
account should be given of this gap in history, if such there be, we now proceed to the
next- phase of our endeavor, and submit for the reader's consideration, without wresting
or stretching in any manner, but taking the' Bible testimony just as it stands, that this
suggestion is Scriptural.
Let us begin with Jeremiah 25:11, which reads as follows:
"And this whole land shall be a desolation, and an astonishment;
and these nations shall serve the king of Babylon seventy years."
Here is the initial declaration of Jeremiah concerning a certain
period of seventy years, another reference to the same period immediately following in the
next verse. Considering verse 11 with its, context, we note, first of all, that the'
statement is made that "this whole land shall be a desolation and an
astonishment," which statement refers to the land of Israel, but the same was to be
true of the "nations round about" (verse 9) also; and then the further statement
that "these nations -[the nations round about Israel] shall serve the king of Babylon
seventy years."
Notice that. the direct statement is that those nations (which would
also include Israel) shall SERVE the king of Babylon seventy years. It is. not necessary
to our argument to separate the thought of desolation from the seventy-year period, but we
wish to emphasize this' direct connection of servitude because it will assist in a proper
understanding of the fulfillment of these words of the Lord through Jeremiah, and
especially in fixing the beginning of the
seventy years. Verse 1 of the chapter reveals that these words were spoken in the fourth
year of Jehoiakim.
We will now show that certain portions of the 27th, 28th .and 29th
chapters of Jeremiah favor the thought that these seventy years were in effect
several years before the overthrow of Zedekiah and the complete desolation, of Jerusalem.
As a matter of fact, both Bible 'and profane history show that the nations mentioned came
under the yoke of Nebuchadnezzar from the very beginning of his reign, though at no time
were all the peoples completely subjugated. Not until the Fifth Universal Empire of earth
shall become established shall every knee bow for the first time. Nevertheless, the
subjugating process commenced when Nebuchad-nezzar began his invasion during the third
year of Jehoiakim. (Dan. 1:1.) Then it was that, the nations began to serve the king of
Babylon, though, of course, not willingly.' It seems that the announcement of Jeremiah
concerning the ascendancy of Babylon was first proclaimed about the very time when King
Nebuchadnezzar was carrying out his memorable campaign, and then his message was repeated
during the first years in particular of the reign of Zedekiah. Let us note chapter 27:
4-17, which seems to have been first proclaimed in the reign of Jehoiakim and then again
in the fourth year of Zedekiah. '(There is a question as to whether "Jehoiakim"
of verse 1 might not be an error-that it should read "Zedekiah"-see verse 3.)
"Thus saith the Lord of Hosts, the God of Israel . . . I have
made the earth, the man and the beast that are upon the ground, by my great power, -and by
my outstretched arm, and have given it unto' whom it seemed meet unto me. And now I HAVE
GIVEN ALL THESE LANDS into the hand of Nebuchadnezzar the king of Babylon, MY SERVANT; and
the beasts of the field have I given him ALSO to SERVE him., And all nations shall SERVE
him, and his son [Evil-Merodach], and his son's son [Nabonadius-Belshazzar], until the
very time of his land come; and then many nations and great kings shall serve themselves
of them [appropriate his kingdom unto themselves]. And *it shall come to pass that the
nation and kingdom which will not serve [but start a rebellion] the same. Nebuchadnezzar
the-king of Babylon, and that will not put their neck under the yoke of the king of
Babylon [will not submit to the universal empire], that nation, will I punish, saith the
Lord, with the sword, and with the famine, and with the pestilence, until I have consumed
them by HIS hand. Therefore hearken-not ye to your prophets, nor to your diviners, saying,
Ye shall not SERVE the king of Babylon [the first fourteen verses of chapter, 28 give an
example of these false prophets, and show that the nations had ALREADY. come under the
yoke; that the thought,- therefore, is that of CONTINUING TO SERVE the king of Babylon-not
a matter of beginning to serve at-some future date] ; for they prophesy a lie unto you, to
remove you far from your land; and that I should drive you out, and ye should perish. But
the nations that bring their neck under the yoke of the king of Babylon [submit and do not
rebel], and SERVE him, those will I let remain still
in their own land, saith the Lord; and they shall till it, and, DWELL THEREIN [showing
that those nations' might remain in their own
lands, and THUS SERVE Nebuchadnezzar seventy years, but rebellious would. cause them to be
removed, and Jehovah foreknew -and foretold that they would rebel].
"I spake also to Zedekiah king of Judah according to all these
words, saying, Bring your necks under the yoke of the king of Babylon [submit to him], and
SERVE him and his people, and live [in your own. I-and during the seventy years of
servitude]., Why will ye die, thou and thy people, by the sword, by the famine, and by the
pestilence, as the Lord hath spoken against the nation that will not SERVE the king of
Babylon? Therefore hearken not, unto the words of the prophets that spoke unto you,
saying, ye shall not SERVE the king of Babylon; for they prophesy a lie unto you.
The incident of Hananiah, the false prophet, as already alluded to,
is set forth in the first fourteen verses of chapter 28. We will quote verses 10-14,
'Which show unmistakably (and this, ought to be convincing) that the nations had already
come under the yoke of Nebuchadnezzar several years in advance of Zedekiah's overthrow,
and that hence the seventy years began to run before that event.
"Then Hananiah the prophet took the yoke off from the Prophet
Jeremiah's neck, and brake it. And Hananiah spake in the presence of all the people,
saying, thus saith the Lord, even so will I
break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years [showing
very plainly that the yoke had ALREADY been placed upon them],for thus saith 'the Lord of
hosts, the God of Israel [through Jeremiah this time], I HAVE put a yoke of iron upon the
neck of ALL THESE NATIONS, that they may SERVE Nebuchadnezzar king of Babylon; and they
shall serve him [continue under the yoke]; and I have given him the beasts of. the field
also."
Thus the evidence seems clear and strong that so far as Jehovah God
was concerned, He had placed a yoke, upon all those nations, even that of Nebuchadnezzar,
His servant, and that the seventy years of service had com-menced. But there is still
further evidence. Let us note carefully the testimony of chapter 29. Verse 10 reads as
follows:
"For thus saith the Lord, that after seventy years be
accomplished at Babylon I will visit you, and perform my good word toward you, in causing
you to return to. this place."
Verse 1 of the chapter shows that this message was sent to "the
residue of the elders Which were carried, away captives, and to the priests, and to the
prophets, and to all the people whom Nebuchadnezzar had carried away captive from
Jerusalem;" and the. next verse clearly shows which of the captives are meant, or at
what particular captivity it is in connection with: "After that Jeconiah the king,
arid the queen, and the eunuchs, and the princes of Judah and Jerusalem and the carpenters
and the smiths were departed from Jerusalem." Then by reference to 2 Kings 24:8-16 we
see that this occurred in the eighth year of the reign of Nebuchadnezzar, which was
eleven, years in advance of the destruction of Jerusalem at the close of Zedekiah's reign.
The promise to these captives was that after seventy years, be accomplished at Babylon the
Lord would visit them and cause, them to. re turn to the land of Palestine. But are we
to understand that they were to wait eleven years, before this promise concerning the
seventy years would be effective; that, as a matter of fact, they would be at Babylon eighty-one years before the 'Lord would remember
them? Is it not more reasonable - to understand that the seventy years had ALREADY begun
to run, even eight years before they (these particular captives) had been taken to
Babylon? is this not the Peculiar method of God's reckoning? Let us see.
In Genesis 15:13 we read: "And He [the Lord] said unto Abram,
Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall
serve them. and they shall, afflict them four hundred years." All will admit that the
land referred to is Egypt. But was the seed of Abraham. afflicted in Egypt four hundred
years ? From the time that the children of Israel went down into Egypt with their, father
Jacob until the day that Moses brought, them, out was a period of only 215 years, arrived
at as, follows:
From the Covenant
with Abraham to the day
Israel left Egypt (Exodus 12:41; Gal. 3:17).
430 years
From the Covenant to the birth of. Isaac -(Gen. 21:5 ; 12:4) 25 years
From Isaac's to Jacob's birth (Gen. 25:26). 60 years
Age of Jacob when he entered Egypt (Gen. 47:28) . 130 years
Total 215 years
The period from the Covenant to entry into Egypt (215 years) deducted
from the period of 430 years reaching from the Covenant to the exodus from Egypt leaves
the period of 215 years as the time from the entry into until the exodus from Egypt
Therefore, Genesis 15:13 cannot mean that the seed of Abraham was to be in Egypt all the
four hundred years of affliction, although, one would naturally think so, viewing it as a
prophecy of the future, The affliction began at an earlier point than the entry -into
Egypt of -Jacob and his household. It is understood that the period of affliction began
from God's standpoint at the time Ishmael mocked Isaac (the particular "seed"),
when the latter was weaned, upon the occasion of a great feast. (Gen. 21:6-11.) At this
time it is thought,' Isaac was five years old, which: would be thirty years after Abraham
entered Canaan (Gen. 12:4; 21:5), and which ',would be' four hundred years before the
exodus from Egypt, the close of the period of affliction. (430-30 = 400.)
Now,, if God reckoned those four hundred years as be ginning with,
Isaac, is it out of accord with His reckonings to consider that it was not necessary for*
these captives mentioned in Jeremiah 29:1 to wait eleven years before their seventy years
began to run?' Surely from God's standpoint those 'seventy years must have begun- at the
time the beloved Daniel and others (including princes or elders) were taken captives to
Babylon in the third year of Jehoiakim. (Dan. 1:1-3.) If the four hundred years began with
Isaac, is it unreasonable to say that the seventy years began with Daniel? (Compare
wording of Gen. 15-13 with Jer. 25:11; then consider the fulfillments of the 400 years and
70 years respectively.)
On pages 29 to 37, inclusive, of Volume II of "Great Pyramid
Passages," written by Brothers John and Morton Edgar) of Scotland, the application of
the seventy years is gone into at considerable length, in view of which,, and of the
circulation' of this volume- among the -"truth friends," it is deemed proper in
this connection to refer to the statements therein set forth since our dear brethren have
endeavored to show just the opposite from what we are now demonstrating; i. e., they
have endeavored to corroborate the statement of Volume II of Studies in the Scriptures that the seventy years
began with the overthrow of Zedekiah. We do not
desire to extend our argument in any .spirit of contention, but to face the facts squarely
and take them just as they stand.
Paragraph 2 on page 29 and paragraph 1 on page 30 deal with the
matter of the land keeping its sabbaths during the period of, desolation. We will reserve
our comments concerning this matter until -we reach our, explanation of 2 Chron. 36:19-21,
at which time these Scriptures will be referred to.
In the next, paragraph (page 30) after stating that Usher and other
chronologers begin the seventy years in, the' third or fourth year of Jehoiakim, the
statement is made: "But the Scriptures are emphatic that no captivity began in the -
third or fourth year of Jehoiakim, nor,, indeed, till after the death of that king."
Against this 'statement, (Which is set in italics) we offer the -following, Scriptures in'
evidence that a captivity did take place in the
days of Jehoiakim, which Scriptures will be enlarged upon as we proceed: Dan. 1:1-3; 2
Kings 24:1 ; 2 Chron. 36 :5-7. Our brethren then contend that the first captivity was in
the days of Jehoiachin (also named Jeconiah and Coniah), at which time Ezekiel was taken
captive, stating that Ezekiel always reckoned the captivity as dating from that time. It
will be noted that Ezek. 1:2 designated it as "king
Jehoiachin's captivity," and the other texts cited (Ezek. 33:21 and 40:1) speak
of it as "our captivity," which clearly differentiates that captivity from
others, including Daniel's captivity which preceded.
Jeremiah 27:16-22 is next referred to, it being stated that Jeremiah
did not recognize any captivity previous to that of Jehoiachin. It is true that Jeremiah
in these verses mentions, only the captivity of Jehoiachin, but the mere absence of the
mention of any incident does not prove I e that
such incident did not take place. Take as, an illustration the accounts of our Lord's
earthly experiences as recorded in the Gospels. Because Matthew does not mention some
incidents recorded by John does not prove their non-existence. The captivity during the
days of, Jehoiakim (preceding that of Jehoiachin) was small in comparison with subsequent
captivities, but the Scriptures are plain in showing that king Nebuchadnezzar did carry
away certain vessels from the house of the Lord at that time (and this matter of the
carrying away of, vessels is the main topic of interest in Jer. 27:16-22). See 2, Chron.
36: 7 and Dan. 1:2 for positive testimony on this point.
Beginning with. the last paragraph on page 31 and continuing on to
the second paragraph on page 34, the argument is resumed that the first deportation of
captives took place under Jehoiachin, eleven' years before Zedekiah's, dethronement. It will be noted, however, that on page 32 this
statement is made:, "Because of this act of contempt in cutting up the roll, the Lord
brought Nebuchadnezzar against Jerusalem, and Jehoiakim was bound in chains to be carried
to Babylon. (2 Chron. 36:2-7.) Nebuchadnezzar, however, did not pursue his original
intention to take Jehoiakim captive, but made him pay tribute instead, and carried off some of the vessels,. of the temple, being
content with this alone.. At the end of three years' subjection Jehoiakim. rebelled
against Nebuchadnezzar (2 Kinks 24:1), with the result that the Lord harried him by
sending against him bands from the surrounding countries, the people of which were now
under the power of Babylon, until Nebuchadnezzar was free to come in person to besiege
Jerusalem. (2 Kings 24:1-4, 7.)" We would call especial attention to this admission
that Nebuchadnezzar did come up against Jerusalem before
the days of Jehoiachin, and before the end of
the reign of Jehoiakim. The statement which seals this matter is that after Nebuchadnezzar came up against Jerusalem in
the days of Jehoiakim the latter became a servant for three years. Second Chronicles 36:6,
7 shows that in the days of Jehoiakim Nebuchadnezzar came up, bound, Jehoiakim, and
carried away some of the vessels of the temple. This Scripture alone does not show at,
what time in the reign of Jehoiakim this occurred, and one might be justified in
concluding that it was toward the end of the reign. But in 2 Kings 24:1 the same event is
recorded with the additional statement that Jehoiakim became the servant of
Nebuchadnezzar for three years, and this upsets any theory that the event was at the end
of the reign. Then in Daniel 1:1 the statement is positively made that this event occurred
in the third year of Jehoiakim's reign. Brother Edgar admits that, Nebuchadnezzar did come
up at least three years prior to the end of the reign of Jehoiakim, at which time some of
the 'vessels of the house of the Lord were taken to Babylon. (Compare this admission on
page 32 with his argument on-page 31 respecting Jer. 27:16-22, which refers to this matter
of the carrying away of the vessels of the temple.) But he seems to convey the thought
that the three years* of service began either in the sixth or eighth year of Jehoiakim's,
reign, probably the latter, after Jehoiakim
had cut up the toll of the book of Jeremiah. (Jer. 36.) We understand that the Scripture's
consistently show that the three years began in the third
year of the reign of Jehoiakim, as indicated by Daniel 1:1 and 2 Kings 24:1, With
these Bible texts profane history is in agreement.
During the third year of Jehoiakim, a great military campaign took
place between Egypt and Babylon. Pharaoh-Necho had subjected the country of Palestine and
the district to the north as far as Upper Syria,' and Nabopolassar (father of
Nebuchadnezzar,) resolved to, wrest this territory from Egypt. The king of Egypt had
placed Jehoiakim upon the throne at Jerusalem. (2 Kings 23:34.) A great battle took place
at Carchemish, at which Nebuchadnezzar, then general over his father's forces, was
successful. He pushed the Egyptians back into their own country, and at the same time won
all the country down to the river Nile. (2 Kings 24:7.) It was at this time that part of
his army: besieged Jerusalem and Jehoiakim was bound in chains to be taken to Babylon. But
apparently Jehoiakim did not put up much resistance, as he was already tributary to
Egypt, and must have agreed to submit to Babylon; so that he was not taken captive to
Baby ,Ion. Instead, Daniel and a few others, chief men of Jerusalem, were taken to
Babylon, not for the purpose of abuse, but as a, guarantee on Jehoiakim's part that he
would remain loyal to Nebuchadnezzar, for'. surely he would not rebel when his chief men
were at Babylon, lest evil should befall them. At the same time Nebuchadnezzar took some
of the vessels of the house of the Lord to Babylon. It was shortly after this time that
Nabopolassar died and the throne was left to. his .son. Nebuchadnezzar hastened back to
Baby lon in order to make sure that his subjects at home were loyal. From this event the
three years of Jehoiakim's submission dates (perhaps not so willingly, but through
policy), during which" time Jeremiah delivered some important messages' concerning
the future of Jerusalem. It seems that there were a number of false prophets in the land,
who told Jehoiakim, that, the vessels of the Lord's house would soon be returned from
Babylon and that the yoke of Nebu-chadnezzar would soon be taken away. (Jer. 28:1-4 shows
one of, these false prophets later on in Zedekiah's reign; so that they must have been
active during the days of Jehoiakim.) It is during this time that Jeremiah 36 applies, as
well as 25:1-11. Jeremiah promised all the Jews that the Lord would do them no hurt if,
they would remain loyal to Nebuchadnezzar , because Nebuchadnezzar was then the servant of
the Lord. But it they' would rebel, evil would, befall them. The Lord knew that they would rebel and therefore he sent
them word through Jeremiah, as recorded in chapter 3.6, of the evils that -would come. If
the three year's of service began in the third year of Jehoiakim, they ended during his
sixth year, at, which time he rebelled; and this is sustained by reference to Jeremiah 36
9 which refers to an incident in the fifth year of Jehoiakim, so that the false prophets
must have influenced him in his sixth year to. rebel, at, which time he cut out the leaves
from the book and showed his contempt for the word of the Lord. The proclaiming of the
fast was no doubt influenced by the fact that Nebuchadnezzar had already demonstrated his'
power in conquering the land down to Egypt. When Jehoiakim rebelled, then Nebuchadnezzar
sent the families of the north (Jer. 25:9; 2 Kings 24:2) against him, This process
continued for about five years, from the sixth to the eleventh year of Jehoiakim's reign.
During this time Nebuchadnezzar was. busy with the siege of Tyre, the Phoenician
stronghold, so that he could not direct his personal attention to.. Jerusalem. Jehoiakim
was finally' destroyed at the hand of these ,marauding, bands. (Jer. 36:30.).
Then Jehoiachin, the son of Jehoiakim, was set up, who reigned for
three months and ten days at Jerusalem (2 Chron. 36:9), and did evil in the sight of the
Lord, so that against him came up Nebuchadnezzar and carried away many of the people
captives to, Babylon, but this was the second deportation
(although the first was so few in number that it might well be ignored from that
standpoint), as well as the second carrying away of the vessels of the temple.
This brings us to the first paragraph on page 33, which, relates to
the deportation under Jehoiachin, but as, already stated, we cannot agree that this was
the first deportation, although it was the first
of any magnitude. Though only a few were taken captive with Daniel, probably less than one
hundred, they were the best men of Israel, including elders of the land, and they formed a
sufficient represen tation in the sight of Jehovah to in ark a starting point I for
the seventy, years, We will consider the desolations of Jerusalem, spoken of in Daniel 9:2, when we reach
that verse in the order of development.
With reference to the footnote at the bottom of page 33, we must
again call to mind the unreliability of Josephus as a historian, especially as to dates.
It does not seem reasonable that Jehoiakim rebelled in the last year of his reign, because
after his rebellion Nebuchadnezzar sent against
him the "families of the north," and this evidently covered considerable
time--several years--as indicated both in Scripture and history..
In the first paragraph on page 34 reference is made to Jeremiah 52:
28-30, and the statement is made that these verses "show that the writer. understood I that
the first captivity of Judah was after the death, of Jehoiakim, eleven years before the
final destruction of Jerusalem." According to these verses there were carried captive
to Babylon by
Nebuchadnezzar
In his 7th year 3,023 persons
In his 18th year 832 persons
In his 23rd year 745 persons
Total 4,600 persons
But this is by no means a complete record of the number of persons
taken captive, or of all the deportations of captives. According to these verses, if we
accept the same as a complete record, only 3,023
persons were taken captive in the seventh (eighth) Year of Nebuchadnezzar, but 2 Kings 24:
14 shows that there were at least 10,000 taken captive with Jehoiachin at that time.
Noting this in complete-ness of Jeremiah. 52:28-30, which seems to refer to certain
classes only, we can feel sure that those verses are not in conflict with the statement.
that there were other captivities, or more
captives, than those mentioned therein, especially when we realize that those taken with
Daniel were few in number. The fact that the captivity of Jehoiachin and of'Zedekiah are
given more notice should not form a basis of denial, of the previous captivity under
Jehoiakim.
Especial attention is called to the next paragraph on page 34, which,
relates to Jeremiah 29:1-14. It is evident that Brothers Edgar saw the force of these
verses as having an immediate application; that
they would not, refer to a period beginning eleven years in the future, but they apply
these verses as applicable to, the captives, taken with Zedekiah in addition to those taken with Jehoiachin, basing.
their argument upon'' the word "residue" of verse 1 and citing verses 1 and 8 of
Jeremiah, 24. in which latter verse a "residue" is also mentioned. Let us note
that the "residue" of Jeremiah 29: 1 applies exclusively to elders, and, forms another corroborative link in our argument
that I certain
of the best Jews were taken away to Babylon in, the third year of Jehoiakim with Daniel.
At that time it seems that Nebuchadnezzar took a number of the elders,, as the best
hostage he could secure, and then in the days of Jehoiachin he took the residue or remnant of the elders. It was to this
residue, and to the priests, and to the
prophets, etc., taken with Jeconiah (Jehoiachin), as plainly stated in verse 2, and as
further mentioned in 2 Kings 24:12-14, that the message of Jeremiah was sent in which the
Lord promised to visit them after seventy years. The statement respecting the messengers
Elasah and Gemeriah does not seem to have any bearing in definitely locating the time,
further than to show that these were the messengers used by Zedekaih also, to carry a
message unto Nebuchadnezzar, and it is probable that they carried the two messages, one
from Zedekiah and one from Jeremiah at the same time. At. least they do not seem to be
mentioned at all in Jeremiah 51: 59, and the statement that they evidently "formed a
part of. the embassy which had gone to Babylon
on behalf of Zedekiah in his fourth year is, of course, a suppo-sition. It will be noticed
that verses 16-19 of Jeremiah 29 show very plainly that this is message was sent before Zedekiah's overthrow, verse 16 mentioning
"your brethren that are not gone forth with you into captivity," but Brothers
Edgar would meet the force of these words by claiming these verses form no part of the
original manuscripts. (See footnote at bottom'. of page 34.) Again, it does not seem very
fitting that this message would be sent from Jerusalem
after that city was in ruins. Moreover, Jeremiah states (40: 6) that he then dwelt at
Mizpah.
The references to Josephus and the Canon of Ptolemy on page 3 5, we
believe, require no comments, I as
those mat ters have already been covered.
The desolation of the land, "without an inhabitant," will
be considered later on.
Next we have A reference in paragraph 2,.page 36, to Daniel 1:1-4,
which reveals the difficulty our brethren encounter, wherein we see that they are
compelled to face this plain statement of Daniel, but they suggest that this must refer
to, the third year of the vassalage of Jehoiakim, whereas it clearly states that it was in
the third year of the reign of Jehoiakim, and
besides Nebuchadnezzar did not come up against Jehoiakim at the end of his three years
vassalage, but sent bands against him, as heretofore noted and as stated by Brothers Edgar
on page 33 (top). The chronological statement of Daniel, 1:1 we have found, to be. in
harmony with 2 Chron. 36: 5, 6 and 2 Kings 24: 1. It. is further corroborated by the
incident related in Jeremiah, 35: 1-19. (Note particularly v. 11, and then com pare
with v. I of that and the succeeding chapter.) There is no. real conflict between Daniel
1: 1 and 2:1. There would be, if Daniel had stated. in 1:1 that the third year of
Jehoiakim 'was the first year of the reign of Nebuchadnezzar; that
he was in training three years from that time (1:5), and that he then appeared before
Nebuchadnezzar in the second year of his reign. Daniel was writing from Babylon. He would,
therefore, accept the Babylonian record bearing upon the period of the reign of
Nebuchadnezzar,. according to which record he began to reign after the death of, his,
father, but in reality he had reigned previously while his father was still alive.
Jeremiah counts the beginning of Nebuchadnezzar's reign from the time of the first
invasion in the third year of Jehoiakim , but Daniel starts it later (about 2 years). This
would place the second year of the reign of Nebuchadnezzar, from the Babylonian
standpoint, about three or four years after the third year of Jehoiakim. Furthermore,,
there would be just as much ground for, supposing Daniel 2:1 to be in error as Daniel 1:1, provided
we consent to indulge in the Higher Critical pastime of picking on Daniel. Brothers Edgar
suggest, that Daniel 2:1 should read "twelfth year." If so, even this would not
contradict Daniel 1:1, for the dream could have occurred eleven years after the days-as
well as one year thereafter.
This concludes the references to "Great. Pyramid Passages,"
and we believe there is not one single item. to squarely and clearly contradict the
thought we are presenting respecting, the beginning of the seventy years in the third year
of Jehoiakim instead of at the dethronement of Zedekiah.
From a careful examination of all the Scriptures bearing ,on the
subject, it appears that Nebuchadnezzar conducted three campaigns against Jerusalem, in
addition. to sending bands, "the families of the, north," against it during the
latter days of the reign of Jehoiakim.
(1) In the third, year of Jehoiakim, as shown by, Dan. 1:1, 2 Kings
24:1, 2 Chron. 36: 6 and Jer. 35: 11.
(2) In
the days of Jehoiachin, as shown by 2 Kings 24: 10-12 and 2 Chron. 36: 10.
(3) At the close of Zedekiah's - reign.
No doubt King Nebuchadnezzar would have preferred to leave the Jews
in their own land if he could be guaranteed -their loyalty, to him. This seems to have
been the, course he at first pursued, though waveringly (2 Chron. 36: 6), taking some of
the chief of the people (princes, elders, etc.), including some of the king's family, to
BabyIon (in the third year of Jehoiakim), with the thought, no doubt, that the king whom
he had -left in the land, would be loyal on their behalf.
The captives were accorded generous treatment. (Dan. 1:1-7.) Notwithstanding the
rebellion, of Jehoiakim, King Nebuchadnezzar must have decided to try the same scheme with
Jehoiachin, but becoming suspicious he finally took Jehoiachin captive to Babylon, with a
large number of the people, leaving only the worst
of the people (2 Kings 24: 14), whom he thought,. because of ignorance, etc., would
be, mote likely to submit to him under the new king, Zedekiah. Thus there appears ample
Scriptural support for laying emphasis upon the expedition of Nebuchadnezzar mentioned in
Daniel 1:1, and other Scriptures, as being a proper place from which to reckon the seventy
years of Jeremiah as starting. It was in, the following year, the fourth year of
Jehoiakim, that Jeremiah .first made the announcement concerning the seventy years.,
______________
*[It will be observed that the, view set forth in. this article. in
respect to the seventy years of desolation or Sabbath-keeping of the land differs somewhat
from that which we have presented, and yet the results are ultimately the same. In this
article the Brother presents the thought that the period or state of desolation may be
said to have had its beginning when the first siege against Jerusalem by Nebuchadnezzar
was made, I
at the time Daniel and other eminent men were taken captive, at which time parts of
"the vessels of the house of God were carried to the land of Shinar,'' etc. With this
desecration of the Sanctuary -at Jerusalem (which in an important sense represented the
entire land), we can see how it could be truthfully said that the period of desolation
started, and continued increasingly until Nebuchadnezzar besieged Jerusalem seventeen
years later, two years before Zedekiah's overthrow. This view then makes the desolation
and servitude both commence at the same point of time, namely, in Jehoiakim's third year,
when Daniel and others were taken captive (Dan. 1:1), and of course end at the same time,
seventy years later, in the first year of Cyrus, 536 B. C.' And concerning the 70 Sabbaths
or Jubilees, the Brother reckons that as 19 had already been kept there 'would remain but
51 to fulfil the prophecy of Jeremiah, which, as he explains, were the 51 years between
Zedekiah's overthrow and 536. The above method of reckoning has its good points, and some
might be. inclined to choose it as the preferable view.
The other method of viewing the period of desolation, however, still
appeals to us as having more in its favor and therefore the stronger. It will be recalled
that in our presentation of the matter in the April 15th issue, page 121, we interpreted
the desolation and Sabbath-keeping 'more literally, as applying to that of the land
becoming non-productive through idleness and because of being laid waste, and we pointed
out that this condition did not really. prevail until near Zedekiah's over throw,
seventeen years after the servitude began; and the seventy years reckoned from that point
we found to extend to 520 B. C., at which time according to the Scriptural accounts, the
desolation or state of non-production of the land ceased and the blessing of the Lord was
upon it from that, time forward; thus from this standpoint the land ,,kept Sabbath"
seventy years.
We have before us then,
the two methods of interpreting the period of desolation; but I let
the reader carefully note I that
whichever view point or method we adopt, the ultimate results are the same. If we say
the seventy years of desolation started at the time the servitude did, nineteen years
before Zedekiah's overthrow, and ended 536 B. C., we have but fifty-one years between
Zedekiah's dethronement and the date 536. Or, if we say that the, seventy Years of
desolation. started seventeen: years after the servitude began and continued on to 520 B.
C., we still have but fifty-one years from the fall, of Zedekiah to the first year of I I Cyrus,
536 B. C.' Hence we recognize that the final consequences Are just the same,--a
discrepancy of nineteen years, or a period nineteen years shorter than What we have
heretofore regarded according to the former method of reckoning. -- HERALD EDITORIAL
COMMITTEE.]
_____________
Daniel 9: 2 also refers to the seventy years of Jeremiah, speaking of
the matter as "seventy years in the desolations of Jerusalem." So far as the
city of Jerusalem itself was concerned, it was not laid completely in ruins until the end
of Zedekiah's reign. It will be noticed, however, that Daniel (9:17) refers to the Sanctuary being desolate, which is in line with
Daniel 1:2, wherein it is stated that Nebuchadnezzar took from Jerusalem at the time of
Daniel's deportation "part of the vessels of the house of God; which he carried into
the land of Shinar to the house of his god; and he brought the vessels into the treasure
house of his god." This was the beginning of the desolations of Jerusalem, which in
turn represents the whole land of Israel. It appears, upon good authority, that the land
of 'Palestine was desolated to a very great extent from the time that Nebuchadnezzar first
invaded it with his army, and that subsequently there, was no safety in the country, no
peace to him that came out or to him that went into the walled cities, where it seems the
people, were mostly shut up. (See Jer. .35.) Furthermore, is it supposable that Daniel
understood that he- was to reckon eighty-nine years,
from the time of his own captivity to the time of the promised deliverance of his people?
Surely when he "understood by books the number of the years," he knew to apply
the matter from the time, of his own deportation.
We come now to a consideration of 2 Chron. 36: 19-21, which is the
one text of, Scripture upon which BROTHER RUSSELL relied for his starting of the seventy
years with the overthrow of Zedekiah. (See page 51 of Volume II of Scripture Studies.) We are convinced that this text
is in absolute accord with all the foregoing, and in addition throws further light upon
the subject. It reads as follows:
"And they burnt the house of God and brake down the wall of
Jerusalem, and burnt all the palaces thereof With fire, and destroyed all the goodly
vessels thereof; and them that had escaped from the sword carried he away to Babylon,
where they, were servants to him and his sons until the reign of the kingdom of Persia; to
fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her
sabbaths; for as long as she lay desolate she kept sabbath, to fulfil three score. and ten
years.
One interpretation (and a. very 'natural one) of this .Scripture is
that the captives taken at the. time, of Zedekiah's, dethronement were to be at Babylon
seventy years from that event, "until the reign of the kingdom of Persia," and
that the land was to lay desolate seventy' years from that time. But a more careful
reading of these verses suggests a deeper way of viewing the matter, Which is entirely
reasonable - and in harmony with the other Scripture texts. It is true that Jeremiah had
foretold the very events that took place at the close of Zedekiah's reign, and that the
land being desolated was in fulfillment. of his prophecy, but where did Jeremiah say
anything about Sabbath-keeping? It will be noted
that the "three score and ten years" are in direct connection with the statement
concerning Sabbath keeping. This "Sabbath-keeping" doubtless refers to ,the Jubilees that fell every forty-ninth year. Having
in mind that God had pre-arranged that there should be seventy Jubilees, and. that but nineteen of them had trans pired up to this time,
we can understand that fifty-one years from
Zedekiah would complete the foreordained number. "For as long as she lay desolate
she kept Sabbath, to COM PLETE (Leeser's
translation) three score and ten years." No doubt the first Jubilee year was somewhat
faithfully kept, the observance slackening as time went on, although it must be admitted
that the Jews were great sticklers for days in a
much later period. (Matt. 26: 5 ; John 19: 3 1.) So we can understand that, the
CORRESPONDING NINETEEN YEARS from Nebuchadnezzar's first in vasion to the overthrow. of
Zedekiah were years of PARTIAL DESOLATION. Otherwise, it would not seem in absolute accord
with God's arrangements (based upon justice) to say that he required seventy years of
COMPLETE desolation and nineteen partially observed Jubilees to fulfil the Jubillee
arrangement; in other words, that there should be eighty-nine
Sabbaths or Jubilees. This thought of 70 years of Sabbath-keeping, would therefore be
in addition to that of captivity and servitude mentioned by Jeremiah, both this
Sabbath--keeping period and the-'time of servitude synchronizing.--Lev. 26: 34; Jer. 25:
11; Din. 9:1-2.
In Exodus 12:40 we read that the sojourning of the children of Israel
was four hundred and thirty years.- But Israel himself was not even in existence four
hundred and thirty- years prior to the exodus. This "sojourning," we know, began
with Abraham when he first set foot in the land of Canaan. According! to this method of
God's -reckoning, is it unreasonable to say, that God considered the land as desolated
from the time the work of, desolation began at the very beginning of Nebuchadnezzar's
reign?
From this standpoint we find the desolation 'prophesied by Moses in
Leviticus 26 as in reference to the Sabbath system to fall in agreement. That portion of
the prophecy of Moses which relates especially to the land keeping her -sabbaths is found
in verses 33-35, 43. Among other things we read:
"And I will scatter you among the heathen, and will 'draw out a
sword after you; and your land shall be
desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long
as it
lieth desolate and ye be in your enemies' land; even then shall the land rest and enjoy
her sabbaths. As long as it lieth desolate it shall rest; because it did not rest. in your
sabbaths when ye dwelt upon it."
This prophecy does not necessarily
mean that every Jew had to be removed from
the land in order to start the rest period, for we note in verse 36 that some, we're left
for a season even after the deportation under Zedekiah, which is shown plainly by Jeremiah
39: 10. Neither does it indicate that others than, Jews might not dwell therein.. (See
verse 32.) The Jews began to be in their
enemies' land from the time that Daniel and others were taken in the third year of
Jehoiakim, and this became increasingly true as time went by.
It does not appear that any statement occurs in the Scrip tures to
the effect that the land would be desolate, "without
an inhabitant" (Jer. 9:11) for seventy
years. We know that there were people in the land five years after the de struction
of Jerusalem (Jer. 52:30); and that there were people in the land for a- while prior to
the return of 'the Jews, in the days of Cyrus- (Ezra 3:3; 4: 4) ; so that, although there
was doubtless a period' in which the land was "without an inhabitant, that period
cannot, be shown, to be seventy years. In this connection attention is invited to Ezekiel
29:10-13:
"I will make the land of Egypt utterly desolate, from the tower
of Syene even unto the border of Ethiopia. No foot of man shall pass through it, nor foot
of beast, shall pass through it, NEITHER SHALL IT BE INHABITED FORTY YEARS. And I will
make 'the land of Egypt desolate in the midst of the countries that are desolate, and her
cities among the cities that are laid waste SHALL BE DESOLATE FORTY. YEARS; and I will
scatter the Egyptians among the nations, and. will disperse them through the countries.
Yet thus saith the Lord God; at the end of forty years will I gather the Egyptians from.
the people whither they were scattered."
These words uttered by the Prophet Ezekiel about the close of
Zedekiah's reign furnish a most positive and direct statement that the land of Egypt would
be desolated without -an inhabitant forty years. No such positive, direct statement is
made concerning the land of Israel in connection with the seventy years, and yet the Lord
could have stated it just as positively if it was to be so. It seems probable that it was
about five years after the dethronement of Zedekiah that this forty years of the
desolation of Egypt began to run. Counting the period from Zedekiah's overthrow until
Cyrus as fifty-one years, this would indicate that people began to settle in the
desolated, countries, including the land-of Palestine, about six years before the decree
of Cyrus. (see Ezra 4:4 and 9:1, noting that in the latter text the Egyptians are
mentioned), and that the time during which the land, of Canaan was "desolate without an inhabitant" was likewise a period
of forty years, though no doubt the Jews were entirely removed from the land for about
forty-six years. Otherwise, if the land of promise was "desolate without an
inhabitant" for seventy years, it was given thirty years more of such desolation than
the land of Egypt, whereas it appears that it was Jebovah's intention to give "all
these nations," about the same kind of treatment by the hand of Nebuchad-nezzar, His
servant; as indicated by Ezekiel 29: 121.
We have cited direct Scripture texts containing mention of the
seventy years and find that none of them is really antagonistic to the thought that
those years began: in the third, year of Jehoiakim. We now offer some further texts by way
of corroboration of this thought; which have an in direct bearing and add strong
testimony by way of inference. Shortly after the return of the Jews to their land there
were many of the people still, living who had seen the temple of the Lord in its. former,
glory, (Ezra 3:12, 13), :and even as late as the second year of Darius Hystaspes (Ezra
4:24; Hag. 1:1; 2:1, 3), which was the year B. C. 520, there were those living who
remembered the former Temple. Now here is. an important proposition: if it. was at least
seventy years from the destruction of the Temple to the event recorded in Ezra, 3: 12, 13,
there were a great many people living who were then at least ninety years of age, for they
must have been about or nearly twenty years of age at the time of their removal to Babylon
in order to appreciate the
matter, as recorded, and those living fifteen years later would be over a hundred years of
age. Or, considering that they were as young as ten years of age when deported, those
people would have been at least eighty years of age in 536 B. C., and ninety-six years of
age in 520 B. C. Not many people go beyond the allotted three score years and ten, as we
all know, and as is attested by history. From Luke 2:36, 37, we see- that eighty-four
years was considered by the Jews as "a great age," indicating that very few
ever: reached that mark. But if the period from Zedekiah to Cyrus was fifty-one years, as
we are suggesting, then this great number of people would have been around seventy years
of age (or sixty, if they had been nine years old. upon the removal) at the time of the
return, and those still remaining some sixteen years later would have been around
eighty-six or seventy- six, which, seems much more reasonable.
Again: Mordecai was one, of the Jews: taken captive With King
Jeconiah, (Jehoiachin) eleven years before the destruction of Jerusalem. (Esther 2:5, 6.)
He was living in the twelfth year of one King Ahasuerus (Esther 3:7) and lived for some
time thereafter. (Esther 10:1-3.) 'We may not be too sure who this King Ahasuerus was.
(See Esther 1:1.) Commentators believe be was the Xerxes of history, whose reign began in
485 B. C. If so, Mordecai was an extremely old man. in the twelfth year of that reign if
he was taken captive eighty-one years prior to Cyrus, in stead of sixty-two years as we
are claiming. The twelfth year of Ahasuerus would be 473 B. C., and considering Mordecai a
mere babe at the time of his captivity (say five years), he would have been one hundred
and forty-nine years old then, if the seventy years began with Zedekiah. But it is
probable that the Ahasuerus of Esther 1:1 refers to, Darius the Persian, whose reign began
in 521 B. C. ("Ahasuerus" means "king.") "At any rate he followed
Cyrus on the throne, and Wherever his reign is located we can see that the shorter period
of fifty-one years from Zedekiah's, overthrow to Cyrus is the more reasonable one with
respect to the age of Mordecai.
We, would not forget the case of Daniel who was a young man at the
time of, his deportation in the third: year of Jehoiakim. Assuming that he was twenty
years of age at that time, he would have been one 'hundred and nine years old 'according
to the, 'Chronology as applying the seventy years from Zedekiah, or ninety years of age
according to our suggestion, which is in harmony with historical chronology, at the
beginning of the reign of Cyrus, and it is noted that be was still living at a later date
in at the beginning of the reign of Cyrus. (Dan. 6:28; 10:1, Thus these reasonable
considerations seem to favor the thought, that the seventy years began in the, third year
of Jehoiakim and not. in the eleventh year, of Zedekiah.
Let us next, consider Isaiah 23:15:
"And it shall come to pass in that day that Tyre shall be
forgotten seventy years, ACCORDING TO THE DAYS OF ONE KING
The word "king here, as in some other instances, stands for a
"kingdom and" it is believed that, the kingdom referred to is Babylon. While
Nabopolassar tore Babylonia away from the old Assyrian Empire, big son Nebuchadnezar by
the victory of Carchemish established the first universal empire; from which time we
reckon the beginning of the kingdom. (Dan. 2:37, 38.) And approximately seventy years from
that event Babylon fell. It seems, that language could hardly be any stronger than the
foregoing Words of Isaiah in showing that the kingdom of Babylon would endure just
:seventy years. But if, the seventy years of Jeremiah began 'with the end of the reign of
Zedekiah, then: the kingdom of Babylon endured (or its, DAYS were) eighty-nine years. Yet
here is a statement that Tyre would be "forgotten"' seventy years, according to
the days of one king, or kingdom. '(Note the use of the word' "king" throughout
the 11th chapter of Daniel.) Nebuchadnezzar's army came against Tyre in the third year of
Jehoiakim's reign, and for a long time the city was besieged ere it was finally taken,
thus being forgotten seventy years, the seventy years of Tyre synchronizing with Israel's
seventy years. (Compare jet. 25: 11, .22 and 27: 3, 6 with Isa. 23:15.)
It has been said that if the chronological table as heretofore.
understood by the "truth friends" were 'to be changed in any particular, even so
much as only one year, it would destroy, the beautiful and harmonious arrangement of the
time prophecies which is based upon the chronology. At one time we did, think so. However,
there is one change (and probably the -only one) which can be made without doing violence
to the interlocking harmony of the time prophecies. That is the nineteen year change
suggested herein. This is just what we should expect of the truth. There is 'no 'need to
wrest or, force anything.-- It all flows together like so many streams into a river.
There are three major time prophecies: The Times of the Gentiles, the
Jubilee,* and, the Double. We will consider first:
________
*[For an explanation and harmonization of the jubilee feature see,
HERALDS of May 15 and June 15. We can still supply these issues.--Ed.Com.]
______________
Let us recall that the period of "seven times" is mentioned
twice in the Scriptures: (1) In the Book of Daniel, where it is applied to Nebuchadnezzar;
and (2) in the Book of Leviticus, where it is applied to the nation of Israel. In
connection with Nebuchadnezzar- the statement is, made: "Let seven times pass over
him."(Dan., 4:16.) Inasmuch as, Nebuchadnezzar attained universal dominion, at the
very beginning of his reign, and is continually spoken, of from that time as Jehovah's
servant (Jer. 25: 9; 27: 6; Dan. 2: 37, 38), it seems very appropriate to commence the
seven times which were to Passover him who was the head of Gentile dominion, from the time
he became the bead of the Image, which was at the very beginning of his great ness.
Accepting B. C. 588 as the date of Zedekiah's over throw, this would place the beginning
of Nebuchadnezzar's kingdom in the autumn of B. C. 607, or nominally B. C. 606.
Twenty-five hundred and twenty years. from that date would terminate in 1914. Therefore,
we should expect some event in 1914 as marking a change in the Gentile governments of the
world, or something that 'would materially affect them. We are all witness to the. fact
that with, that date the world as it had been running along for quite a while took on a
sudden change, and that since that time the great transition period, the epoch of change,
has been in process, during which the Kingdom of bur Lord will be established in the
earth. The "strong man" is being bound and dispossessed and the rightful owner
is coming in.
But there was a period of ."seven times" in connection with
the children of Israel, a. period of chastisement, which began with the overthrow of the
typical crown and kingdom under Zedekiah, during which "Jerusalem" was to be
trodden down of the Gentiles, and at the close of which we should expect that Jerusalem
will have arisen from the dust of centuries, and the kingdom fully restored to Israel.
-(Acts 1: 6.) We believe that, all which had been implied on pages 77-79 of Volume 11 of Studies in, the scriptures, as originally written, had
a good Scriptural foundation and should not have been changed. It was therein implied
that, when Israel is no longer trodden down, the earthly phase of the Kingdom will have
been established. The date then understood for such event was 1915. But this was nineteen
years off, we now find. So that the earthly phase is not due to be fully established until
1934. Twenty-five hundred and twenty years from the year 588 B. C. would terminate in the
autumn, of. 1933 A. D., and immediately. following ,this, in the year 1934, we should
expect the earthly phase of the Kingdom will be fully set up at Jerusalem, while previous
thereto ".Zionism", will take important strides forward, and may even reach an,
autonomous stage several years previous to 1934. The two applications of the "seven
times" are, therefore, tabulated as follows:
Nebuchadnezzar's
seven times 2,520 years
From the beginning of his reign to A..D. 606 years
In A. D., period 1,914 years
Israel's seven
times .
2,520 years
From the year 588 A.: D. 587 years
In A. D. period 1,933 years
In view of the change of 19 years in the chronological,, table, how
does this affect Israel's "double," and what about the "parallel
dispensations?" The "double" has heretofore been understood as applying to
two equal time periods of 1,845. years, the first measuring from the death of Jacob to the
year 33 A. D. and the other from. that year to 1878 A. D., thus "folding" the
two periods, as a book, upon the midway date of 33 A., D. The "hinge" has been
located as the day upon. which Israel's King rode into Jerusalem upon the. ass five days
prior to the crucifixion. On the first fold was written a record of God's
"favor" upon fleshly Israel for 1,845 years, while upon the last fold or page in
this double entry ledger is indicated an equal. period of "disfavor.,' In connection
with this "double" it has been concluded that the Jewish and Gospel
Dispensations are of exactly the. same length, and that certain dates within each era parallel one another.
It will be recalled that the presentation of this feature by PASTOR
RUSSELL in Volume II of Studies in the Scriptures lays
especial emphasis upon the' fact that three different Prophets have mentioned the
"double," it being stated that this was no doubt for the encouragement of the,
faith of God's people at this time, and the further point is stressed that this
"double" serves as a proof of the correctness of the application of other time
prophecies. 'Now, does the change of, 19 years in the chronology destroy or in any way
disarrange this feature? Did we lose a very valuable "blue print" given us by
the Divine Architect when we decided that we must make' the 19 year change?,
These are questions of much importance that must not be ignored. In
seeking to, answer such, let us not force matters. Let us not whittle down, chip off,
stretch, out, or in- any other way "wrest,' 'the Scriptures". to try to make
them spit some pre-conceived notions, to bolster up some fancied arrangement. Let us
remember that
"God is His own interpreter,
And He will make it plain.'
In this attitude let us examine afresh the Word of Truth,, 'just as
though we, had never known anything in times past about this matter.
The, first Prophet to mention Israel's "double" was Isaiah
(40: 1-2)
"Comfort ye, comfort ye, my people, saith, your God; speak ye
comfortably to Jerusalem and cry unto her that her, warfare is accomplished; that her,
iniquity -is, pardoned,; for she hath received of the Lord's hand double, foe all her
sins.),
Let us note that this is. a message of comfort to Jerusalem. Thus it
is a matter that concerns fleshly Israel, for "Jerusalem" seems to always refer
to the earthly phase of the kingdom, the, heavenly phase being spoken of as the "New
Jerusalem.". At a certain time the "warfare" of Jerusalem is accomplished.
The marginal rendering makes it. "appointed- time" in, lieu of warfare."
With this thought, in connection with the "double," it will be seen that the
double involves a definite, foreordained period of time-Jerusalem's appointed time of
warfare is accomplished (Hebrew.: "filled out")_ and thus she has experienced a
certain "double" (Hebrew: "fold") at the Lord's hand, There can be no
question, therefore, after care fully pondering this prophecy, that the "double"
relates to a time period during which Jerusalem is punished, for iniquity or sin.
The next prophecy with respect to the "double"' is found in
Jer. 16:14-18:
Therefore, behold, the days come, saith the Lord, that it shall no
more be said, the Lord liveth that brought up the children of Israel out of the land of
Egypt, but, the Lord liveth that brought up the children of Israel from the land of. the
north and from all the lands whither He had driven them, and I will bring them again. into
the land that I gave unto their fathers. Behold, I will send for many fishers, ,saith the
Lord, and they shall fish them;, and I, will send for many hunters, and they- shall hunt
them from every mountain, and from every hill, and out of the holes of the-rocks, for mine
eyes are upon all their. ways; 'they are not hid from my face, neither is their iniquity
hid from mine eyes, and first. I will, recompense their iniquity and their sin
double."
Here, again, the reference is plainly to fleshly
Israel, whose sin and iniquity, are not. hid from the Lord, but who will bring them again
into their own land from every place - whither He had driven them. This is indeed a
message of comfort for Jerusalem. But the- Lord is careful to state that before they are
returned to their own land they must experience a "double" on account of their
iniquity and sin. The Hebrew word "mishneh"
(a different word than the one used by Isaiah) which is here rendered "double"
means 11
repetition." The thought would be that Israel will experience an
"appointed time" which would be a repetition, or duplicate period, of one
preceding, and taking into consideration the word "kephel" used by Isaiah, which is translated
"double," meaning "fold," it can be understood that the duplicate
period follows immediately the preceding one,
since it is as a "fold" upon it. The Prophet Jeremiah, therefore, fixes the end
of the double, the "appointed time,'' as when the Lord gathers Israel from all the
lands whither He had driven the Jews. This-could not have reference to deliveries
preceding the First Advent, but must be Applied to the wonderful regathering awaiting them
At the time of the Second Advent.
The end of the
"double" being established by Jeremiah, we next consider the' third prophetic
utterance regarding this matter, in which the beginning of the appointed period is
referred to (Zech. 9:9-12)
"Rejoice greatly, 0 daughter of Zion; shout, 0 daughter of Jerusalem, behold
thy kink cometh unto thee; He is just and having salvation; lowly, and riding upon, an
ass, and upon a, colt, the, foal of an ass and He will cut off 'the chariot from Ephraim
and the horse from Jerusalem, and 'the battle how shall be cut off, and He shall speak
peace to the heathen; and His dominion shall be from sea to sea and from the river to the
ends of the earth. As for thee also, by the blood of thy covenant I have sent forth thy
prisoners out of the pit wherein is no water. Turn you to the stronghold ye prisoners of
hope, even today do I declare that I will, render double unto thee."
This prophecy of Zechariah takes its stand at the time when Jesus,,
the King of the Jews rode into Jerusalem upon the Ass, which was on Sunday preceding His
crucifixion. He presented Himself as King to the Jewish nation. He was the stronghold. He
wanted the prisoners to turn unto Him for protection. "0 Jerusalem, Jerusalem, that
killest the prophets and stoneth them which are, sent unto thee, how often would I have
gathered thy children together, even as a hen her brood under her wings, and ye would not.'' They would not turn unto the
stronghold. Consequently, a declaration is made
to the effect that 'Ili Will [still
future] render double unto thee." In fulfillment of this part of the prophecy, we
note from the latter part of the 23rd chapter of Matthew that Jesus further said:
"Behold; your house is left unto you desolate." Because they refused to. turn to
the stronghold, to get under the wings, they would have, a double, which Jesus interprets
to mean that their "house" would be desolate. Notice, further, that Jesus too
speaks to Jerusalem. But Jesus also is prophesying as
the context of Matt. 23 will show, both preceding and following the statement that the
Jewish house was left desolate, for, He, continues to say that "ye shall see me no
more until that day when ye shall say, Blessed is He that cometh in the; name of the
Lord." the Jewish house, as a matter of fact,' was not desolate on that very day,
although it was full of corruption and iniquity. The desolation (utter ruin) was
impending, for Jesus had just prophesied certain things to come upon the generation then
living: "All
these things shall come upon this generation." Thus, the words "is left
unto you desolate'!
must be understood to take a future standpoint (the immediate future in this case) as
prophecy often does. We are not left to speculate that this is a prophecy pertaining to
the future, because Jesus Himself, further on, throws light upon the subject. The record
of Luke embraces this prophecy in the 13th chapter. Then in chapter 21 wherein is recorded
-the. great prophecy of our Lord concerning the end of the Jewish and. Gospel Ages, verse
20 reads: "And when ye shall see Jerusalem compassed with armies, then know that the
desolation thereof is nigh." In this way, Jesus Himself shows when the
"double" was to begin. The "double" being identified with the
desolation-of the fleshly house is thus shown to begin immediately following the time *hen
Jerusalem would be encompassed with armies. These armies were those of the Roman
empire,.under Titus (pre-viously under other leaders), which brought, About the desolation
of Jerusalem in the year 70. On this historic fact all seem to be in agreement as to the
date.
From this standpoint it can be appreciated, that the
"desolation" or the "double" did not begin on the day Jesus offered
Himself to Jerusalem as the Stronghold, the King, but rather that it was on! that day' the
"declaration" was made: "Even today do I DECLARE (not "Even today I
WILL") that I will (future tense) render double unto thee." Consider in this
connection the words- of Jesus a few days later upon the cross, spoken to the thief:
"Ver ily I SAY unto thee today, Thou shalt be with me in Paradise." But the
thief was not to go, to -Paradise with the Lord on that day. It was merely that the fact
was DECLARED on that day. It seemed very unlikely that the Lord would ever be a King in
Paradise. From all Outward appearances then, His declaration could never, be 'realized.
Contrast this. occasion with that of only five days previous. Jesus is riding into
Jerusalem and the multitude is hailing Him as King. Then a little further on He says:
"Your house is left unto you desolate-even today do I declare that I will render
double unto thee," Yet the kingdom seemed imminent. On the one occasion He in
substance said: "On this dark day, when it seems that I have not a friend in the
world, I say unto you that I will. have a kingdom and that you will be with me
there." On the previous occasion: "This is a triumphal day; it seems that I am
about to be a king, that the kingdom, is to be restored to Israel, but I declare unto you I nevertheless
that I will render double unto you." At I about
this time He cursed the fig tree and it withered away. But the "appointed time"
will be accom-plished and the fig tree will put forth leaves.
The double began with. the desolating of the Jewish House in the year
70 (months will not be considered in this
presentation). It ends by the regathering of the Jewish House in Palestine. Our
expectations heretofore were that in the year, 1915 the Jewish House would be set up. We
have found that the chronological reckoning upon which this was based was "off",
'to the extent of 19 years; that this event is not really due to
transpire until 19 years later than the year 1915, viz., 1934. Now then, the
"double" began in 70 and -will end
in 1934, and this makes I it a
period of 1,864 years. (1934 minus 70 equals 1864.) Here comes an important test: Since
this is a "double" or "fold" and is also shown to be a
"repetition" of a previous period, can it be shown that the first fold is also
1,864 years in length. Measuring back 1,864 years from 70 A.D. brings, us exactly to the
death of Jacob, at which time the Jewish house was established, when Jehovah ceased to
deal with certain individuals alone, but began to accept -the whole family or house of
Jacob as his chosen' inheritance. The chronological table showing this first fold of 1,864
years is as follows:
From Jacob's
death to the Exodus 198 years
From the Exodus to Division of Land 46 years
Period of the judges 450 years
Period of the Kings 513 years
Thence to Cyrus 51 years
Thence to A. D. 536 years
In the A. D. period 70 years
Total. 1,864 years
This presentation of the matter shows that the "double"
doles not relate so much to a period of "favor" or "disfavor" as it
does to a time of national existence, when there is such thing as a Jewish House or
polity, and then to a time when that House is desolated, utterly ruined, during which
there is no Jewish nation. It involves a question of "nationalism."' During the
- time preceding A. D. the Jews were often taken captive, but their nation was not
destroyed until the year 70. It previously existed in some form or other from the days
following- the death of Jacob; At the time of the First Advent it was a subject nation,
but since 70 A. D.: it has not been a nation in any sense or degree. The Jewish people
have been scattered to the four winds and there will be no Jewish nation again until the
"double" is accomplished. That seems to be due in 1934, at which time: the,
Scriptures indicate Abraham will receive the land as his inheritance. See Gen. 15: 8, 9
and page 79 of the Watch Tower of 1907. The symbolic picture given to Abraham seems to
indicate that it would be 11 symbolic years from the time he entered Canaan until he would
receive it ,for his inheritance. These 11 symbolic years are shown by PASTOR RUSSELL in
the Tower mentioned as being 3,960 (11 times 360) literal years. Measuring these years up
on our revised scale of chronology we have it thus:
From entrance into
the land to Exodus 430 years
To the Division of Land 46 years
Period of the judges 450 years
Period of the Kings 513 years
Thence to Cyrus 51 years
Thence to A. D. 536 years
In the A. D. period 1,934 years
Total 3,960 years
Now, what about the "parallels?" How can it be shown
that the Jewish and Gospel Ages are the same in length? It is believed that 'enough has
already been -set forth to show that this matter of the "double" is strictly a Jewish proposition, that it refers exclusively to
"Jerusalem." At least, that is the way the Scriptures present the matter. There
does not seem to be any Scriptural evidence to support the thought that the
"double" has any bearing upon the history of the "New Jerusalem" or
for supposing that what is known as the Gospel Age is exactly the same in duration
of time as the so-called Jewish Age. As a matter of fact, these two Ages are not the same
in length. The Gospel Age, considered as beginning with the preaching of the Gospel at the
First Advent, is longer than either, the period of Israel's national existence or the
"Law Dispensation." The "Law Dispensation" could not begin with the
death of Jacob because the law was not yet dispensed at that time. The law I was
given by Moses, 198 years after the death of Jacob, and *it ended with the cross of
Christ. The period of the law, therefore, was much shorter than the period of national
existence: This matter of the "double" should be confined to the limits wherein
it has been placed by Scripture. Much fanciful interpretation and "paralleling"
has been done between events of the Jewish and Gospel Ages, and time has now proven that
much of it was speculation without Scriptural authority. However, there may be reasonable
grounds to draw "parallels" within the two "folds" of the double, but
such parallels should always relate to Jewish events,
because 0
this is a Jewish proposition. As time goes on several such "parallels"
may be established, but for the present this presentation will be confined to only one
which, by the way, seems not only appropriate, but remarkable.
We have seen that the Jewish House was desolated be cause they
would not turn, to the Stronghold. The King presented Himself to that House 37 years prior
to its down fall. (70 minus 33 -equals 37.) The year 70 A. D. marked the
"hinge" of the folding and the, end of, the first fold. As an important event
took place in A. D. 33, which was 37 years before the end of the first, fold, can it be
shown that anything of corresponding importance took place 37, years prior to the end of
the last fold? The last fold is due to end in 1934. Coming back 37 years from 1934 brings
us to the year 1897. Did anything occur in that year among the Jews -that would have any,
bearing on this question of the ending of the "double" when they are to be
regathered into Palestine'? We find that it was in that very year of 1897 that Zionism was
born. I
The whole world now knows the purpose of Zionism. Time, enough, has, elapsed to
show that it will be through this instrumentality that the Jewish House will be
re-established. just as the Lord cursed the fig tree in A.D. 33 and it forthwith began to
wither and to die, so in 1897, the corresponding date, the fig tree began to put forth
leaves and to bud. Is this not truly convincing that no mistake has been made regarding
the change of 19 years?
As a word in conclusion we would state that not only do all the major
time prophecies thus fall beautifully into line with the re-arrangement of the-
chronological table, but' all the minor prophecies, such as -the Days of Daniel, 12th
chapter, come into harmonious agreement. In this way are We' afforded a further cause for
rejoicing, in that our faith is strengthened, and we are sure that nothing has failed of
all -the good promises of, the Lord. At the very moment, set by the Great. Time-Keeper,
each phase of His Plan will reach fulfillment.. 'The prayers of .the consecrated for
increase of 'wisdom concerning their Father's Plan are being answered. No unimportant part
of that Plan are the time features. Indeed, in the proper understanding thereof is
believed to lie the explanation ,of I many
of our present difficulties, since the death of our Pastor. May He Who, giveth wisdom to
those who ask-Him for it, and who. upbraideth. not, neither is any respecter of persons,
but who accepts all in every place who fear Him and work -righteousness, guide and keep
us, in the further study of His Word, that we may be Work men who need not- to be
ashamed, rightly dividing the Word. of Truth. J.
A. D.
THEIR LAMPS. Dear Servants of -Our Lord: Enclosed find money order
for $ Please Place an order for me for -copies Of "The
Divine Plan of the Ages,"- that is, if they are printed. If not, please use
the- amount for whatever. seems best.
I hoped the Revelation Series would be, printed in this way, by
orders in advance; but that was 'rather selfish, as I, wish the Revelation Series in
book-form for myself and to give to a few other "Bible Students."
Because of inexperience and poor health I would not have .the courage
to try 'Pastoral Work until I had so 'me chance to learn, so that I Might show a little
wisdom in doing the Lord's work. I only mention this as I do not wish to pretend I can do
anything above what I can. I lack confidence in self, because I know how inexperienced I
am, but my heart burns to work in harmony with the Lord and His Divine, Plan; that is,
these Bible Truths are ever foremost in my mind, and I did so rejoice to think I might see
a "Divine Plan of the Ages" with the
PASTORAL BIBLE INSTITUTE as publishers. I have tried to keep interested in what- others
'are doing, and I rejoice to see that in, my
immature, small way I think along the same line that those who assemble with the INSTITUTE
do.
The HERALD has been a great comfort, as it has said in a reasonable
way what I would feel quite sure of as I studied the Scripture
Studies, but it is just like-our dear Lord to give us the pleasure to know that some
one somewhere views matters as we do; land you have talents and are able to, put in words
just what I long to hear. The last HERALD made me exclaim, "How like the Towers in
BROTHER RUSSELLS time Then I thought, It is the Lord --'He is our helper.' We were willing
to know the Lord through evil And through good re port. The Lord let "us understand
I just
what it means to, suffer with Him; to speak against popular error., Praise His holy Name!
I love to do the Lord's way.
Have just read the article, The Controversy between Light and
Darkness." Brethren, this article is just lovely. I do so rejoice to feel in harmony
with the Lord's people. I realize that it takes. much patience to teach, Bible Students
They are in the school of Christ,, and each must adjust the armor for himself. I learned a
few of my much needed lessons through heartaches and humiliation. To get the proper
balance, to show the spirit of a sound mind is a great study, and take's time and
experience,--sometimes, even if our hearts are right. Personally 1, must be careful or I
rest My Mind too much Upon our wise Pastor. I say PASTOR RUSSELL said so and so, etc. I
try to give, a "thus saith the Word" as much as I can. Yet, I respect our Pastor
so much, and it is be
cause he-showed so much of the Master's spirit. Then the Scripture Studies, as you say, "stand the
test." Considering the time they were written, they are simply wonderful study them
systematically' myself, and I find nothing better; .and, personally, I could study them a
lifetime and learn, be cause they are backed by Scripture. May I ever he true to the
"Helping Hands,"' the Lord's provision. But the Lord has so placed matters that
we must study for ourselves. As to justification: It became clearer later; yet the right
thought was given to a certain degree. Some seem to take great pleasure in telling of this
mistake (?)", in place of giving the thought that it became clearer and that old
Towers, etc., were clear and convincing. And as to "times and seasons," BROTHER
RUSSELL was not positive. He was reasonable; and we may learn to be more reasonable by
re-reading what he had to say.. We naturally expect further light; yet we are not
positive, but conservative. We enjoy watching and coming, back, saying: "Watchman,
what of the night?" Things are. working out slowly. The signs of the times are
convincing; the limes and seasons interesting; and we think the Lord is pleased to have
His watching ones trim their lamps and keep the light burning and bright. I too bad
studied out how. BROTHER RUSSELL wished the editorial committee to. continue the work-not
as his work, but to continue to follow the Lord in Spirit' and in Truth. The HERALD grows
better, 'as it naturally will, if' you are rightly exercised by your trials and
experiences. Personally, as 'you say, I love peace above about everything, except I have
such faith in the future that I am willing to have divisions, always thinking that if I am
wrong, the best way for any One to help me is not to encourage me in a wrong course. I
wish criticism and thank the one who helps me to see where I am wrong. With the Lord's
help I wish to be moderate, reasonable and just. I do not try to flatter; I simply am
thankful for your Christlike help. 6, brethren, how I hope to find favor, that I may ever
serve our dear wise Head
Your sister in the Lord, -- M. S.--Wash.
Dear Brethren:
Can you please send me 12 copies of Aug. 15th HERALD, or fewer, if
you cannot afford so many. I I
praise the Lord for the spirit in which it is. written. The first article states the
position as I have always understood it, and "The Revelation" is a delight. For
years it, has seemed to me that the great need of our Father's children was a deeper
realization of the value of the Beloved as our Life, our Treasure, our All, and I am
rejoicing in the belief that at least He is beginning to come into His own.
My most important work surely is to honor Him by believing that it is
his delight to be my Head, 'and my next, to see that He has continual, opportunity to' act
as such.--John 6:28, 29--Diaglott.
By faith I take deliverance from the headship of Satan, refusing to
allow the "old- man," his tool, to have any control over I my
mind, and presenting it steadfastly to the Beloved, thus proving that I am His and will
serve no other. As, by our Father's grace, I so choose to abide in Him, He delights to
deliver, me from my old Master and to prepare Me for Himself.--1 John 5:19;
2:28--Diaglott.
With love, dear brethren,
Yours in our One Head, -- W. I M.--- Scotland.,
Dear Brethren in Christ:
"Greetings in the name of our dear Master."
1 am writing these few lines in acknowledgment of your .letters of
June 17th and 30th which, together with all the, back issues of the HERALD and parcel of
tracts have been most thankfully and gratefully received. 1 feel, certain, dear brethren,
that you cannot imagine the pleasure that filled the hearts of both myself and my dear
'wife who is also one of the dear Master's lambs, and also the' hearts of the dear ones of
our little Class at Durban, when those tracts were handed to them, and I can assure you
that there is, not one that does not look with expectation daily for the postman to bring
along the "HERALD." They are simply beautiful. The series on the, book of
Revelation are indeed very helpful.
Both of your letters have been read to the Class 4110 you cannot know
the joy their reading left in the hearts of all. They have asked me to write you, and
thank you for the kind words of comfort which you have conveyed in those letters, for
indeed we are passing through a time of trial and testing. . .
I will not write any more at present because I expect to be writing
again in a couple of days or so and hope to send some, money along for tracts, etc., also,
if possible a little "Good 'Hopes" help. Trusting that the dear Lord will
continue 'to guide you all and bless you in your efforts to serve Him and the dear sheep,
and with, much Christian love, I remain
Your brother by His grace,W. G.--S. Africa
VOL. IV. November 15, 1921 No. 22
ALL THINGS ONWARD MOVING
FROM every angle, the world's greatest statesmen are viewing the
condition of the old world today, and with sober and solemn consideration are passing
judgment as to the drift of its ship of state and the probable outcome of its struggles to
re gain strength and recover itself from the shock, the ravages and ruin of war. It is
of no little import that in the judgment of the thoughtful, natural man, the present trend of events and the
present social and economic conditions portend not a hopeful outlook; but to the contrary,
there is seen on the horizon a coming storm that appears to be of greater magnitude and
proportions than any thing heretofore known: hence the dark picture many are drawing in
these days reminds one of the inspired Daniel's message--a "time. of trouble, such as
never was since there was a nation," to precede the dawn of the new day. and the
establishing of God's Kingdom.
We publish below a statement clipped from, the Chicago Herald and Examiner, of October 16, under
the following striking headlines:
"BY FRANCESCO
NITTI--
(Former Premier of Italy
and One of
the World's Foremost Authorities on the Political Problems of Europe.)
EUROPE,
EXPANDING HER ARMIES, AND DOMINATED BY SPIRIT OF VIOLENCE, WATCHES HER OWN DECLINE AND
PROBABLY PREPARES FOR FRESH CONFLICT; IN THREE YEARS HER CONDITION HAS BECOME WORSE;
EUROPEAN NATIONS WHO WILL BE SAVED ARE THOSE ON WHOM DEMOCRACY AND PEACE DESCEND.
After reviewing a number of interesting facts concerning Europe's
impoverished condition, its vast indebtedness, and its present effort to maintain large
standing armies, this writer goes on to say:
"The conclusion that we are forced to draw, examining the
situation which has developed, is sad indeed. Europe, dominated by the spirit of violence,
watches her own decline and probably prepares for fresh conflicts.
"Almost three years after the end of the war the system of
treaties has brought about the, following situation:
"1. The victors, having disarmed the vanquished, have imposed
upon them absurd economic and moral conditions and iniquitous territorial humiliations as
those inflicted on Bulgaria, on Hungary and on Turkey, and which it would be, very
difficult to justify. While Germany, Austria, Hungary and Bulgaria have only 180,000 men
under arms, Belgium alone has an army of 113,000 men, and Jugo-Slavia of 160,000 men.
Poland has about five times as many soldiers as Germany.
"2. Feeling themselves on the brink of ruin, the victors have
developed a tendency to load the vanquished with their liabilities, demanding indemnities
which cannot possibly be paid. Turkey, Bulgaria, Hungary and Austria are in a real state
of bankruptcy and in such misery as to be in urgent need of relief. All demands therefore
center around Germany.
"Besides paying an indemnity which is not-only intolerable but
illogical, Germany is forced to support an enormous enemy army of occupation which costs
almost double as much as any army before the war and which has now the sole object of
disintegrating the internal life of the vanquished nation and of preventing Germany's
resurrection.
"Nevertheless, all the victorious states, which, with the
exception of Great Britain, are more or less badly shaken in their finances and threatened
with economic ruin, attempt to bolster up their credit, especially in America, with the
alleged guarantee of the German indemnity, America is wise in not attributing the
slightest value to this guarantee.
3. The demand for an indemnity having proved absurd and the time
approaching when Germany, having exhausted her capacity for indebtedness abroad, will be
unable to make any further payments, France aims at acquisition of material advantages.
There are determined currents of opinion in France which advocate the occupation of the
Ruhr and the non-consideration of the plebiscite in Upper Silesia. To give Upper Silesia
to Poland, against any logical interpretation of the treaty of Versailles, would mean
giving France the monopoly of coal and iron in continental Europe. What is worse, it would
mean the disintegration of the whole economic life of Europe and the creation of a
situation which could not long be maintained.
"What is especially sad is to find that in three years' time
Europe has made no real progress. In fact it may be said that after nearly three years
since the conclusion of the war the situation taken as a whole, instead of improving, has
become considerably worse. The spirit of violence has passed from the vanquished to the
victors, and in proportion as violence augments so does our anxiety for the future
increase. The vengeance of the enemy consists in dragging the victors to ruin.
"The war has been won chiefly by hunger, the terrible ally which
the Entente succeeded in enlisting. on their side. This ally is always preceded by armed
men and by trumpets of war, is followed by revolutions. After having called him in, Europe
is still unable to evict him. And now the monster is threatening everybody, more or less.
What will be the result of so many mistakes of the Entente?
"Very probably the European nations who will be saved will be
precisely those on whom the spirit of democracy and peace will first descend.
"The crisis of consciences is becoming every day more clearly
outlined; many people are beginning to think that democracy and justice are not words void
of sense, only to be invoked during the war. Doubt has made its appearance, and truth is
born at the foot of doubt. Dante's metaphor has never been more true than at the present
moment.
"Many statements by Lloyd George in the British Parliament
deserve serious attention. The long exchange of views which I have had with him formerly
and now his outspoken declarations have convinced me that, of all the statesmen who drew
up the treaty of Versailles, he was the most farsighted. In some cases he was the only one
who actually foresaw the dangers lurking in the future.
"These dangers have now become evident even to those whose minds
had been darkened by rhetoric and whom violence had brought down to the level of
brutes."
A brother sends us an
editorial from The Pittsburgh Dispatch, of
October 21, with which he adds the following comment: "This seems to bespeak the
opinion of those who are not trying to comfort themselves with any false idea of security,
where the wish is father to the thought, but rather illustrates the fulfillment of the
Master's words, 'Men's hearts failing them for fear, etc." The editorial follows:
"In the mass of information brought back from Europe by American
observers, none quite equals in startling clearness the conclusions of John F. Sinclair, a
prominent banker of Minneapolis, just home after two months at points where things are to
be seen without a veil. Mr. Sinclair says European civilization is disintegrating steadily
and that no forces at work are able to arrest it. It is not simply post-war effects, but
deadly disintegration, the end of which will be destruction. In his opinion the
salvaging of civilization is merely possible, not even probable, under any circumstances,
but neither under leadership now in control. There may be a lingering, perhaps after a
desperate struggle a survival, of civilization if bold measures are immediately adopted
and successfully. Prose-cuted by determined men, but in Mr. Sinclair's judgment not even
that. is more than desperate chance. He regards Europe as doomed, except upon the success
of alter natives which are not less astonishing in their boldness than his conclusions.
"The measures he sees as necessary are: A vigorous policy to
stop currency, inflation to allow a balancing of governmental expenditures and revenues;
cancellation of German indemnities or suspension for a number of years; immediate trade
relations with Russia to- give Europe, its vital supply of raw materials; ruthless cutting
'down of armies and navies. 'If determined statesmanship does not assert itself, 'and the
United' States must be included.,' says Mr. Sinclair, 'Europe will sink down into' the
depths,* her surplus population -will pass on into memory and she will begin again the A B
C of human struggle! This is the darkest picture we have had, and its clearness is a
warning that it-may be the correct one."
The readers of this journal, having in mind the prophetic photographs
of the Bible, will read with interest the article below, under the caption, "The
Procession to the Vatican," published in The
Literary Digest of October 29, 1921. We would merely add, "Let him that readeth
understand!"
"The rush of civil governments to the Vatican since the war is a
remarkable phenomenon in the religio-political history of the day which is creating
profound interest in all religious circles, especially since the present trend may bring a
return of the Papacy to greater prestige in all the affairs of the world. Though all these
journeys back over a once well traveled path are said to be largely political in their
inspiration, the movement, runs a National Catholic Welfare Council editorial, published
in Catholic papers, 'goes deeper than that. The nations: would not be much concerned about
bettering their stand with the Vatican if they did not realize with impressive force that
the Vatican has greatly bettered its position with mankind.' Before the war the Vatican
had diplomatic relations with a dozen states; now it has such relations, either by sending
a representative or receiving one, or, in the large majority of cases, by both sending and
receiving, with twenty-five. The recent return of France to her former ambassadorial
relations 'has raised the diplomatic edifice of Rome, the world-position of the Papacy, to
such a height,' writes L. J. S. Wood in the Atlantic
Monthly, that the world cannot help noticing it. The Holy See-to change the
metaphor-seems to be riding on a great wave resulting from the storm of world-war; and the
world may wonder where, how far, and in what direction it, may steer itself or may be
carried. Quality of relations, too, as well as quantity, we are told, have bettered. Prior
to the-war the Vatican sent to foreign powers only five nuncios, including those of the
second class, and two internuncios; it received only two ambassadors and twelve ministers
from foreign states. Now it sends out nineteen nuncios and five internuncios, receiving
eight ambassadors and seventeen ministers. Governments formerly without relationships have
established them. Governments which had broken off relations have reestablished them.
Governments which had secondary relations have raised them to first-class.
"The British Empire is prominent in the first category. It sent
a minister on special mission in 1914 to explain its aims, purposes and conduct in the
war. Now the special mission has been converted into a permanent legation. Holland sent a
representative to the Vatican in the spring of 1915, on the ground that it was to the,
country's special interest that peace should he brought about as soon as possible and that
it should co-operate with the Vatican. Now that peace has come, Holland, has made its
relations permanent, receiving a separate internuncio instead of a subordinate share in
the Nuncio at Brussels. In this category come Poland, Czecho-Slovakia, Jugo-Slavia and
'the other states which have risen from the war. In the second category France is the
outstanding figure, having lived up to. Cardinal Merry del Val's characterization of
her that, she was 'too great a lady to come up the back stairs' and resumed full
ambassadorial relations. The third is numerous: the German Embassy replacing the
Prussian legation, and Belgium, Chile, Brazil, and Peru raising their legations to the
full rank of embassies. All this has come about, we are told, without objective effort on
the part of the Pope. The civil governments have approached the Pope, not the Pope the
civil governments, though a cordial welcome in every case has been extended. Notable as an
exception in the general list is Italy, now practically the only great European nation
without representation at the Vatican. The position between the Quirinal and the Papacy
remains as it was in 1970, when the Pope was shorn of his temporal power and became a
voluntary prisoner in the Vatican. But much water has flowed under Tiber bridges during
the last fifty years, and various stepping stones 'have been cast, along which a permanent
pathway between the two may be built. Pope Benedict XV has relaxed the rule prohibiting
the heads of Catholic states from visiting Rome, though in his encyclical of
reconciliation it is expressly stated that the concession must not be interpreted as a
renunciation of its sacrosanct rights by the Apostolic See; and means of communication
between the two authorities are kept open. Now, we are told, the next move must come from
the Italian Government. If the question were put before the people, after the explicit
example set by France, the writer assures us, the proposal might go through –- all
other circumstances being favorable -- on a wave of patriotic enthusiasm, in addition to
religious satisfaction of the great mass of the people. The patriotic note would drown
what little sectarian clamor might arise! But however the Italian situation may develop,
the procession of other nations of the world toward the Vatican, declares the writer, is
certainly one of the great historical phenomena to be noted among the results of the great
war.
"'But to prophesy as to future historico-political possibilities
arising from it would be premature, particularly in view of the very sudden way in which
it has come about. There is a point, however, which rivets the attention. No one, in
considering to-day's phenomenon, can help thinking of old times, when the Pope had
relations and agreements with all the Powers of the world-the historico-political world
that counted then -- Europe. Such relations were between temporal sovereigns of states and
the Pope-who also was temporal sovereign of a state, but at the same time supreme
spiritual sovereign of the Catholic princes with whom he had relations.'
"Times have changed, as the Pope is reported to have said more
than once lately; and 'if we run down the list t07day we find His Most Catholic Majesty of
Spain the only remaining sovereign of the class of the olden days.' There are, of course,
Catholic states represented at the Vatican, such as Poland, Belgium, Bavaria, even France,
and others:
"'But Rome's diplomatic relations with the world to-day are not
with Catholic princes, but with "democratic" states, represented by parliaments
and prime ministers. It has been said in disparagement of limited companies that they have
"no souls to be saved or bodies to be kicked." In the old days of Catholic
princes and of the Temporal Power, both these conditions stood. Such entities to-day have
the first half of the phrase only in the measure of righteousness of feeling expressed in
the policy of the nation influencing the government; and the second half stands only in
the lessened and entirely changed measure of adjustment of diplomatic differences. In
truth, to-day Rome's aspect in its relations with the world flocking to it must be very
different from that of olden days. How it will align itself will be matter for interesting
study by future students of history.
"'And it is for the future students of history, not for a
passing note-maker of the time, to comment on another striking phenomenon. There is one
great country to which the Pope's eyes turned specialty in every crisis of the war; which,
up to the very last minute, he believed never would come in; to which his eyes turned all
the same after it had done so; to which the eyes of the Vatican are still turned, the more
so in view of its evidently increased prestige and objective and subjective importance-and
that is the one country which is not joining in the rush to Rome. The United States
receives a purely religious representative of the Pope in the person of an Apostolic
Delegate, but *it has no diplomatic relations with the Holy See. That, too, is a policy as
to which future students of history, at the Vatican and in America, will have opportunity
for noting results and forming judgment."'
With all the world around us apparently in a whirl, overcharged with
the spirit of pleasure seeking and commercialism, with little thought of God, to say
nothing of the thought of praying to Him, it is of more than usual interest and
encouragement to us to read in the columns of a daily newspaper an-editorial containing so
much of inspiring truth and the wisdom of the Bible on the subject of prayer. The
following is observed to be remarkably in harmony with our own conceptions as to the
meaning and power of prayer:
"More than once lately we have seen the question asked, is there
anything in prayer?'
"The asking is an evidence! of that reviving interest in
spiritual things, that intensifying hunger after God which is the most hopeful phenomenon
of our times.
"Is there anything in prayer? Of course there is. One might as
well ask is there anything in breathing?
"Prayer is spiritual respiration, just as service is the
exercise of the spiritual muscles. Man's Godward life cannot be sustained without prayer.
'There is nothing in modern scientific knowledge or theory to
discredit a belief in prayer. There is much in what we .have learned of the subtle forces
of the mind, and of the possibility of communication between minds without intervention of
audible or visible language, to sustain the belief in communication between the human
spirit and God.
"In order to believe in prayer, it is not necessary to believe
that by argument or persuasion we can change the mind of the Almighty and influence Him to
intervene in our affairs. The true meaning of prayer is fellowship with God. Its greatest
value lies in the fact that it helps to draw the desires and the thoughts of men into
harmony with the purpose and mind of God. When this supreme purpose is accomplished, then
petition brings answer because it becomes the evidence of a life adjusted to the Divine
program and ready to be used.
"Granted belief in God, is there anything more unreasonable in
the flashing of a prayer on the vibrating energy of faith than in the flashing of an S. 0.
S. call by the invisible waves of the wireless? To a man unacquainted with the researches
of Marconi the latter might appear to be an hysterical futility; to the radio operator,
in-the midst of peril, it is a tremendous and powerful reality, the very hope of rescue
and of life. He knows his calls, flung into the vast blackness of night, will reach
somewhere a sensitive ear. Nor is this less true of the man who has tested prayer. He
knows that it brings response.
"But aside from the fact that prayer opens channels through
which God reaches the human soul with guidance and comfort and quickening power, it has a
value in these days of haste and turmoil of immense importance to us. To pray means to
shut out for a time the distractions of the clamoring world, and to shut our souls in with
no open avenue but that which leads Godward. In such a quiet exercise we discover
ourselves; we see what is little and unworthy and mean in our lives, and we feet the
stirrings of those better impulses which have been starved and choked. Prayer brings the
suppressed spiritual nature of man into the realm of consciousness; it eliminates the
short-circuits which cut us off from the sources of power within and beyond us. How
greatly we need this few of us realize until we try it. One of the tragedies of modern
life is that many a human soul falls far short of its spiritual possibilities, because
there can be found no place or time in our crowded programs to be quiet, to meditate, to
bare our hearts before God, and to let our faith reach out and grow in the sunshine of His
faithfulness."--Chicago Evening Post,
September 24, 1921.
EARNEST inquiries are being made as to the prospects and
probabilities by this time of our publishing THE DIVINE PLAN OF THE AGES. We report that a
goodly number of responses have been received from far and near, in which the friends have
expressed deep interest in the suggested project of publishing the Volume. Some have taken
occasion to write of their earlier experiences, when first they came to a knowledge of the
Truth through the study of the First Volume of MILLENNIAL DAWN, as the book was then
called, and of the sweet refreshment of soul that was theirs as they were privileged to
trace the stately steppings of our God through the Ages. These also assure us that the
study of the Volume during the years since has continued to be a source of rich blessing,
giving more knowledge of His truth and grace.
We have been much encouraged ourselves to read the expressions of
some, of how they long to have the opportunity again of putting THE DIVINE PLAN OF THE
AGES in the hands of neighbors, friends and relatives as opportunity might offer. Others
have signified their desire to colporteur with the Volume if we get out an edition of the
book.
In accordance with what we suggested in our September 1st issue, many
of the Classes have ordered the Volume in lots -- their orders, of course, being subject
to the final decision of the Institute to publish the book; and they have signified their
purpose to send in additional orders later, as their circumstances and opportunities may
be such as to enable them to distribute the book. Individuals have also placed orders of
smaller or larger size, likewise expressing the hope that their privileges of service may
be greatly increased. But we feel that there are still other Classes, as well as
individuals, who are considering the matter, and from whom we trust we may have advice
shortly; for, notwithstanding the fact that a lively interest has been expressed in the
publication of Volume I and considerable co-operation has been assured, we feel that the
number of books ordered thus far is scarcely enough to warrant us in going ahead with the
proposition: at least, it would seem that the demand for the book should be such as to
enable us to have it printed at a reasonable figure; for, of course, the larger the order
we could place with our printers, the lower would be the price at which we could offer the
book to the public. It is the spread of the Truth that we all have in mind.
Some have expressed the desire to contribute toward the cause by
making donations, but have hesitated, supposing they would be expected to receive and
distribute books to the value of their donation, when they would not be able to make such
distribution of the volumes. We would say that such need feel no obligation to take part
in putting out the book; if they desire to contribute financial assistance toward the
proposition, they may indeed do so, and there will no doubt be others to participate in
distributing the volumes later on.
There seem to be others who have supposed that because they could not
order the volumes in lots of at least ten or twenty-five copies, it was not worth while to
order any at all. We would correct this wrong impression also. We believe that all would
desire to share in this ministry according to their circumstances and opportunities;
therefore, if some find that they are able to purchase only one or two volumes, let them
not despise such small opportunities. In fact, if all the HERALD readers would order no
more than one or two copies, this would mean a considerable number of books, and would
add. materially to the amount of orders we already have.
There is no desire on our part to press this matter unduly of
publishing THE DIVINE PLAN OF THE AGES, but we are most confident that there is a
spiritual blessing in store for the brethren along this very line. Then, when we consider
the times in which we are living and the fact, that the "end of all things is at
hand"; that our great King is at the doorand the fact, too, that there are multitudes
all around us famishing and in need of the living Message, the "water of
life"--shall we now permit ourselves to halt or grow weary in welldoing, in the
presence of such marvelous. opportunities of honoring our Heavenly King and of blessing
others? Nay, verily: let us, dear brethren, give diligence in the Master's service and
labor on in the ministry of truth and righteousness, knowing that while we are watering
others, we ourselves shall be watered, according to the Lord's gracious promise.
STUDY
LXXXVIII--NOVEMBER 6.
(536) What bearing has the fulfillment of the fifth and sixth Trumpet
symbols upon the pouring out of the Plagues? Have we any means of locating about the end
of the sixth Trumpet and the beginning of the seventh? H '20-150.
(537) What notable event appears to mark the close of the
sixth Trumpet period? H '20-150.
(538) What eminent prophetic students called attention to this
interpretation of the sixth Trumpet symbol in connection with the Second Advent Movement?
H'20-150, 151.
(539) Give a brief re view of developments leading up to the
humiliation of Turkey, Aug. 11, 1840. H '20-151.
(540) By what means, and through the assistance of whom, were Wm.
Miller and Josiah Litch and other prophetic students enabled to see clearly the
application of the sixth Trumpet symbol to the Ottoman Empire? H '20-151.
STUDY
LXXXIX--NOVEMBER 13.
(541) Describe the symbolic picture recorded in Rev. 15:2-4. What is
symbolized by the glassy Sea? H '20-152.
(542) When, and by whom, is the Song of verse 4 sung? What is the
special characteristic necessary in order to be one of these Victors? H '20-152.
(543) What have been the interpretations given by some eminent
expositors? And show wherein their applications are unsatisfactory. H '20-152.
(544) What is the significance of the Song sung by the Conquerors?
What is requisite to the singing of this Song? H '20-152, 153.
(545) What is the lesson in this symbolic picture for the Lord's
people? H '20-153.
STUDY XC--NOVEMBER
20.
(546) From what are the symbols of verse 5 taken? Are we to
understand the literal heaven to be referred to? What is the general teaching of this
verse? H'20-165.
(547) What is the symbolical significance of the "Temple"
as here used? Who is represented by St. John as seeing in the Temple? H '20-165.
(548) Whet did this vision begin to have its fulfillment, and how? H
'20-165.
(549) In what different ways is the Temple symbol used? What points
are necessary to be kept in mind in the interpretation of this vision? H '20-165, 166.
(550) What are the relations or correspondencies between this vision
and that of the seventh Trumpet? H '20-166.
[Reprint from PASTOR
RUSSELL--Dec. 1896.]
GOD'S people are to love and esteem each other, and that in
proportion as they recognize in each other the spirit of God, the spirit of Christ, the
spirit of holiness and devotion to truth and righteousness; as the Apostle says, the
faithful should be esteemed "very highly for their work's sake" (1 Thess. 5:13)
; but while there may be danger that some will fail to render "honor to whom honor is
due" (Rom. 13:7), there is undoubtedly danger
also that some might render too much honor to human instruments, whom God is pleased
to use in connection with the service of the Truth. It is proper, therefore, that we call
attention here, as we have done heretofore, to the
danger of man-worship. This matter is very forcibly brought to our attention in
Revelation 22:9. John the Revelator, who, representing the living saints all down through
the Gospel Age, is caused to see unfolding the various features of the Divine Plan, in
conclusion falls down to worship the angel who showed him those things. So there has been and' is a tendency on the part of many
to give more than love, respect and honor to the servants of God who from time to time
have been used as special servants of God in bringing to the attention of the Church
things new and old, or to the particular brother or sister who was the means of
conversion or other spiritual benefit. There was this disposition in the early Church,
some exalting one Apostle and some another as their chief and master, and naming
themselves as his disciples, saying, "I am of Paul"; or "I am of
Apollos"; or "I am of Peter," etc. The Apostle Paul assures them that this disposition indicates a measure of carnality, and
he inquires, who then are Paul, Apollos and Peter, but merely the servants or channels
through whom God has been pleased to send you the blessings of the Truth. "Neither is
he that planteth anything, neither he that watereth, but God that giveth the
increase." He indicates thus that they should recognize, not the channels through whom the blessings came, but the Lord, the Author of their blessings, and
loyally bear no other name than His who died for and redeemed them.
Likewise, when the Church began to get rid of the gross darkness of
the Dark Ages under the help and instruction of the reformers, Luther, Calvin, Zwingli and
others, they naturally and properly had great respect for those whom God had honored as
the instruments in the work of reformation. But again the tendency to "worship"
the messengers, the human agents, instead of the Divine Author was manifested, and today
there are hundreds of thousands who call themselves by the name of Luther, Calvin, Wesley,
Campbell and others, and who give -more respect to
their teachings and writings than to the Word of God, and this with corresponding injury
to themselves.
Likewise today, in the
light of Present Truth, shining more clearly than ever before, no doubt there is need to be on guard against this
carnal tendency which has had so deleterious an influence in the past.
When John fell down to worship the angel who had shown him the
wonders of the Divine Plan, the angel's refusal to accept homage should be a lesson to all
ministers (servants -- messengers) of God. He said, "See thou do it not; for I am thy
fellow-servant [not thy Lord and Master], and [fellow-servant] of thy brethren the
Prophets, and [fellow-servant) of fall] them which keep the sayings of this book. Worship
God (the source from which come all these blessings and all this light]." All
servants of God are fellow-servants regardless of the time or extent of their service.
The Apostle calls attention to this man-worshiping tendency in his
epistle to the Colossians (2:18, 19), saying, "Let no man beguile you of your reward, in a voluntary humility and worshiping of angels
[messengers]." The intimation is that this
temptation will come insidiously, craftily, and not by brazen demands for reverence.
Such is the reverence accorded in general to the ministry of the nominal churches. Many
ministers who seem very meek, and who would not think of demanding reverence or worship,
nevertheless accept of their flocks the voluntary title,
Reverend, and encourage it, and feel offended if reverence or worship of this sort is not
,rendered. The effect has been and still is to injure the household of faith, to give an
over-confidence in the judgment and word of the minister in spiritual things, so that many
neglect to prove their faith by God's Word, and to trust implicitly to its authority.
And there is danger amongst those who do not use the title, Reverend.
It should always be remembered (as pointed out in our issue of Nov. 15, '95) that control
resides in the congregation and not in self-appointed leaders, whether they seek to serve
a dozen or thousands. The churches of Christ should recognize the leading of their Head,
and know their leaders to be of His choice (see Heb. 13:7, 17, 24, Diaglott), but they
should beware of any disposed to usurp the rights of the congregation or to ignore those
rights by taking the place of leaders without the specific
request of the congregation; beguiling the company
into supposing that the leader alone is competent to judge and decide for the congregation
as to the Lord's choice, and thus failing to hold the Head (Christ) as the only real
teacher, who is able and willing to guide all the meek in judgment, because they are His
Church--"His Body."
Nor is this beguiling of
the attention of the flock, away from the only
Shepherd, to a fellow sheep always the fault of the "leaders", there seems
to be a general tendency on the part of all who have the true, humble, sheep nature to
follow one another. It is a lesson, therefore, for all to learn-that each sheep recognize as leaders, only such as are found in full accord with the
voice and spirit of the Chief Shepherd (Christ), and the
under-shepherds (the Apostles), and that each sheep see to it that he eats only
"clean provender" and drinks only "pure water" as directed by the!
Shepherd. (See Ezek. 34:17-19.) This implies the exercise of the individual conscience of
each member of Christ's flock on matters of, doctrine and practice, and tends to keep each
one in sympathy and fellowship with the Shepherd, who knoweth each sheep and "calleth
His own sheep by name." The same intimate relationship of the individual Christian
with the Lord is illustrated in the figure of Christ the Head and the Church as members of
His body.--1 Cor. 12:12-27; Eph. 4:15, 16.
As we have been to some extent, by the grace of God, used in the
ministry of the Gospel, it may not be out of place to say here what we have frequently
said in private, and previously in these columns-namely, that while we appreciate the
love, sympathy, confidence and fellowship of fellow-servants and of the entire household
of faith, we want no homage, no reverence for ourselves or our writings; nor do
we wish to be called Reverend or Rabbi. Nor do we wish that any should be called by our
name. The name of Him who died for all--the name Christian-is quite sufficient to
designate the spiritual sons of God, the true brethren of Christ; and whatsoever is more
than this cometh of evil, of carnality, and tends toward more of the same.
Nor would we have our writings
reverenced or regarded as infallible, or on a
par with the holy Scriptures. The most we claim
or have ever claimed -for our teachings is, that they are what we believe to be
harmonious interpretations of. the Divine
Word, in harmony with the spirit of the Truth. And
we still urge, as in the past, that each
reader study the subjects we present in the light of the Scriptures, proving all things by the Scriptures, accepting what they see to be thus approved, and rejecting all else. It is to this end, to enable the student to
trace the subject in the Divinely inspired Record, that we so freely intersperse both
quotations and citations of the Scriptures upon which to build.
SERIES IX--A.
"And unto the angel of the
church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars." -Rev. 3:1.
THERE appears to be somewhat of a diversity of opinion amongst
expositors as to the derivation and meaning of the word Sardis. MALACHI TAYLOR, in his
work on the Revelation, gives as the significance, "the things that remain."
PASTOR RUSSELL'S thought is the same, and is expressed in the words: "Sardis is said
to mean 'that which remaineth.' "* JOSEPH SEISS, in his work,** written in 1869,
gives the various meanings submitted by a number of authors; also a very interesting
comment, in which is combined in one picture these meanings as suggestive of the various
features described by Christ of the Sardis Church. We quote his words:
___________
* Z '16-347.
** Lectures on the Apocalypse.
_____________
"The name is variously derived. Some connect it with the
precious stone called Sarda, which was found about Sardis, and sometimes used by Pagans as
an amulet [charm] to drive away fear, give boldness, inspire cheerfulness, sharpen wit,
and protect against witchcraft or sorcery. Others have derived it from the Hebrew, and
have assigned it the significance of remnant, or
an escaped few. EBHERD finds for it an
etymological derivation, denoting something new or renewed. These several explanations,
though different, are not antagonistic as applied to the condition of a church. They can
be very well combined in one picture. Courage and boldness imply great conflict and
danger. In a great conquest many would be vanquished, but a remnant would escape."
While MR. SEISS does not apply the Sardis message to the period of
about two centuries before the Reformation, which seems to us the correct period for its,
application, his comment on the significance of the word Sardis is very apt, and fits
perfectly certain features of the message. It is true that those of this period escaping
from Jezebel's false teaching-the "few names left in Sardis"--were but a small
remnant. These the Savior pronounces "worthy," and are the last of those living
in the days of Jezebel's (the Church of Rome's) reign as a queen, who do not imbibe
Jezebel's doctrine, and thus escape what the Savior calls "the depths of Satan;"
and upon whom He imposes no other burden than that of holding fast that which they had.
This period of Church history found the professing body of Christ as a whole, from the
Divine standpoint, what might be fittingly described as a dead carcass. As these "few
names left in Sardis" became weary and were compelled one by one, by intimidation or
persecution unto death, to drop the torch of Truth, the generation of the Philadelphia
period took it up, and, as is described in that epistle, were by the Divine Master
specially protected as they delivered the important message for that dark period of the
Church's history' intrusted to their charge.
Up to the present stage of our consideration of these epistles of
Christ, there has been very little difficulty in fixing with almost perfect exactness the
periods in 'history represented by them. Indeed, there is a very general agreement in
regard to this among expositors, that Ephesus, Smyrna, Pergamos and Thyatira apply to
periods of history as, and in the order we have given them, namely, Ephesus, the Apostolic
age, especially 'its close, about 100 A. D.; Smyrna, the period of Pagan Rome's
persecution of the saints, beginning about 100 A. D. and closing with the Edict of Milan,
about 313 A. D.; Pergamos, the period beginning about this time, when it became a custom
for Constantine, the Roman Emperor, to be chosen by the professed church, to preside over
its councils, the church thus assuming the condition of Balaamism (world affiliation) -the
period ending when a Roman bishop, by a decree of Justinian, became firmly established in
the city of Rome as head of the Church-Christ's Vicar, so-called, about 539 A. D., when
the symbol-ical Jezebel began her attempted rule over the consciences of men. It is quite
necessary to keep in mind, however, in considering these statements, that the conditions
described in these three messages did not cease with the ending of these periods, but have
continued to prevail in professed Christianity ever since they first came in, and still
exist today. We thus see that the Thyatira conditions, representing, as given by PASTOR
RUSSELL and other expositors, the condi-tions existing in "the period. of Papal
persecutions," would not cease before, nor even* at the Sixteenth Century
Reformation, for the reason that some of the most severe persecutions of believers by
Papacy occurred long, years after the Reformation began; the noted persecution-that of the
Huguenots-continuing as late as 1787; and indeed the Papacy itself, in spite of the fact
that it was shorn to a considerable extent of its power (received a deadly wound ), still
continued in a very large measure to exercise authority over the saints, and to a certain
extent continued to fulfil the prediction of Daniel 7, of "wearing out the saints of
the Most High," and did so until the ending of the "time, times and a
half," in 1799 A. D. Indeed, it still, at the present time, exerts a more powerful
influence in religious matters over a large number of earth's peoples than all the other
professed Christian organizations combined. It will thus be seen that of necessity each
new period has its beginning while the conditions described in the preceding epistles are
in operation, the one exception being that of the Pagan Roman persecution, which ceased
immediately when Constantine ascended the throne.
Some Pre-Millennial expositors, among them TAYLOR, GRANT and SEISS,
apply the Sardis message to the Nationalized Protestant
Church organizations that came into 'existence shortly after the Sixteenth Century Reformation got fully
under way; while some Advent expositors bring the Thyatira. period down to 1799, and there
begin the period of Sardis. While it is true that the Nationalized Churches of Europe, as
such, describe well the Sardis condition of
"death," they do not represent a universal condition of worldwide deadness,
which seems to be that pictured in the message to, Sardis. Again, the Philadelphia
message, as we shall endeavor to show later, fits so well the great Reformation Movement,'
that it seems absolutely necessary to place the period of Sardis just previous to the time
when the Philadelphian Movement began.
Concerning the other application (the Adventist), it will be noted
that the conditions in the Protestant Churches, from 1799 to 1833, as they fix it, do not
seem at all to picture the Sardis conditions, the principal feature of which was a lack of
spiritual life, and activities, etc. Indeed, the opposite of this began to take place
after 1799, as shown in the great revival of missions and the organization of Bible
societies which characterized those times, and indeed until very recent times.
The words of the Savior to the Sardis Church of St. John's day seem
to describe the worst condition possible for a local Church professing the name of Christ
to be in. The primitive Sardis, as a local church organization, is represented in this
message as "dead" -simply professing the name Christian, but exerting no measure
of influence 'whatever, either in the lives of its members, or that of proclaiming the
pure Gospel, in exemplifying the religion they professed. The "few" true
Christians among them, referred to in the words of the Savior as "a few names left. .
. . that had not defiled their garments," were utterly powerless to recover the
Church or improve the sad situation. "Thou hast a name that thou livest, and thou art
dead," are the words of Him who is. represented in the message as having the seven
spirits of -God and the seven stars. The fact that He possessed the seven spirits of God
seems to teach that the Savior possessed the full measure of Divine power, and that
whatever measure of this power would be necessary at this time, would be exercised to
prevent an utter defeat of the Divine purpose in the selection of the foreordained number
to complete His Body members. The star, the light-bearer, whoever he may have represented,
in this primitive Sardis, was unable to exert any influence in the Church itself, neither
in the surrounding darkness of the city. The language of Christ requires that we
understand that the people of the city would be in perfect ignorance of what the true
Gospel Message was, so far as this Church's influence was concerned. The very few real,
true, disciples of Christ in this Sardis Church, we may be sure, would most naturally be
discouraged, disheartened, lacking aggressive faith to lay hold on that power which alone
could bring life again to the dead Church. Indeed, it seemed to be in a condition
absolutely requiring a separation from by true believers and an entirely new beginning. It
would therefore seem then to require that to find a description of Sardis we look for the
very darkest period-the most discouraging and seemingly hopeless condition for the true
cause of Christ that the historian has portrayed. The "Dark Ages" are always
identified by them as the period of Jezebel-Rome's arrogant, corrupt and queenly reign.
The darkest period of those long centuries of the "Dark Ages" was that just
prior to the Reformation. The Reformation was inaugurated in a very special manner in the
Lord's providence under Martin Luther and his associates. The events connected with
Christianity occurring in the early days of the great Protestant Reformation were in many
respects like those in the beginning of the Gospel Age. It was in the period of the
Sixteenth Century Reformation that a new beginning occurred. For a brief space of time
prior to this, Christ had seemingly no organized effort
that could be called evangelical to represent Him.
The few of the Lord's true saints who bad fruitlessly protested
against Jezebel's doctrines and blasphemous claims, became scattered and ceased entirely
for a short time to bear witness. "Worn out" (this is the language of the
Prophet-Dan. 7:25) by a long series of bloody persecutions, the object of which was to
exterminate them and thus silence the voice of protest against the Jezebel system, these
witnesses of Christ became discouraged, cast down, and needed some special, and as it
were, supernatural help from the Divine Master to put new life into them, that they might
again stand on their feet and resume their Divinely appointed work. Let us hear the
historian as he portrays the conditions existing just before this time:
"About the commencernent of this century [sixteenth], the Roman
pontiffs lived in the utmost tranquility; nor had they, as things appeared to be situated,
the least reason to apprehend any opposition to their pretensions, or rebellion against
their authority; since those dreadful commotions, which had been excited in the preceding
ages by the Waldenses, Albigenses and Beghards, and lately by the Bohemians, were entirely suppressed, and had yielded to the
united powers of council and the sword; . . . none had the courage to strike at the root
of the evil, to attack the Papal jurisdiction and statutes, which were absurdly, yet
artfully, sanctified by the title of Canon law,
or to call in question that ancient and most pernicious opinion that Christ had
established a vicegerent Rome, clothed with supreme and unlimited authority. Entrenched,
therefore, within these strongholds, the pontiffs looked upon their own authority and the
peace of the church ( ?) as beyond the reach of danger, and treated with indifference the
threats and invectives of their enemies. Armed, moreover, with power to punish, and
abundantly furnished with the means of rewarding in the most alluring manner, they were
ready on every commotion to crush the obstinate, and to gain over the mercenary to their
cause."*
___________
*Mosheim's Ecclesiastical History, Vol. 111-9, 10, 11.
________
Milner, another noted Church historian, has said that at this date
(1514), though the name of Christ was professed everywhere in Europe, nothing existed that
could properly be called evangelical. All the
confessors of Christ,
worn out by a long series of contentions
were reduced to silence. "Everything was quiet," says
another writer--"every heretic
exterminated." This, of course, we know, was not literally true; for "the
Lord knoweth them that are His," and just as in the times of the typical Jezebel, so
at this time there were those represented by the typical "seven thousand" that
did not "bow their knee to Baal." However, so far as any collective, public
testimony was concerned, Christ's true witnesses were reduced to silence. The Lateran
Council that was in session in 1514 congratulated itself that Christendom was no. longer
afflicted by heresies, and after a challenge had been sent out for any who denied Rome's
claims to appear, and none responded, one of the orators of that Council ascended the
rostrum, and addressing Leo X, "Jam nemo
reclamat, nullus obsistit,"--"There is an end of resistance to the Papal
rule, and religious opposers resist no more." And again, "The whole body of
Christendom is now seen to be subjected to its head, i. e., to thee [Leo]." 'Who can
doubt that the Sardis period of Church history is identified in these dark times, just
before the Reformation? This period in ,,history is the subject matter of one of the most
startling and striking visions that passed before the eyes of St. John and is recorded
farther on in the Revelation. Thank God for the "few names left in Sardis"! To
these, under the leadership of the Divine Master, are we indebted for the preservation of
the faith. While as, witnesses, their testimony was silenced for a time, the spirit of
truth was soon again worked into the lives of their successors, Luther, Melancthon,
Zwingle, Reuchlin, etc.; and empowered by Christ, a new, a second prophesying began.
--NOVEMBER 20--ACTS
25:1--26:32--
Golden Text.--"Now hath
Christ been raised from the dead, the first fruits of them that are asleep."--1 Cor. 15:20.
PAUL remained a prisoner at Caesarea two years -until the recall of
Felix to Rome. According to history, the latter had given ground for much complaint by the
use of his office, and in, order to placate the Jews, and to, avoid further animosities,
he left Paul a prisoner, instead of doing him the justice of acknowledging that he had
committed no crime and, therefore, had full right to his liberty. It is impossible for us
at this distance even to surmise with any accuracy what may have been the Lord's object in
permitting His faithful representative, to be thus isolated, and debarred from the
privileges of service. On the one hand, it may have been to give the Apostle rest, quiet,
opportunity for further study of the Truth. On the other band, it may have been to teach
him a lesson of patience, submission and confidence in God;--that his services were not
indispensable; that while the Lord bad not let go of him, and would ultimately deliver
him, he was not in dispensable to the Divine Plan. These are important lessons for all
of God's people to learn, and particularly all who are in any prominent way identified
with His service.
On the other hand, it may be that the Lord had a work for the Apostle
to do at Caesarea where possibly he had contact with the officers of the garrison-and
where they would have opportunities for observing the man and appreciating the power of
God to uphold him in his adversities. We may be sure that the Apostle let his light shine
on every proper occasion, and we may be sure also that his labor was "not in vain in
the Lord," whatever it was, and however it was accepted or made useful in the
interests of others. If, even, he had no opportunity for serving others, and the work of
grace were accomplished in his own heart, it was not in vain, and faith commands us to
accept the matter without doubt respecting the wisdom of the arrangement.
Festus, the successor of Felix as Roman governor, was of a totally
different character from his predecessor. The Apostle styles him "noble Festus,"
and history confirms the appellation. The Jewish rulers, taking advantage of the fact that
a new governor would naturally desire to make a favorable impression in respect to prompt
dealing with prisoners charged with sedition, rioting, disloyalty, etc., quickly brought
Paul's case to the attention of Festus. Doubtless their charges were the same as those
made before Felix, coupled with suggestions, perhaps, that Felix had been rather lax in
his dealings, and that they doubted not that the new governor, appointed by the emperor as
a more capable person, would, on the contrary, show his thoroughgoing character by
bringing all such offenders to justice. Apparently, however, they realized that it would
be useless to attempt to try the case before the governor, since they had no witnesses to
any wrong-doing which he could recognize as against Roman law or the privileges of a Roman
citizen. Apparently their explanation was that the Apostle's conduct had been an assault
upon their religion, along lines which the Roman governor, unacquainted with their
religion, would not be prepared to appreciate. They therefore asked that the prisoner be
tried before the Sanhedrin. The governor acknowledged his ignorance of the religion of the
Jews, and made no objection to the trial of the prisoner by the religious court of his
countrymen; but the Apostle was a Roman, and since he claimed Roman citizenship it was not
permissible to turn him over to his countrymen for trial unless with his consent. The
matter, therefore, was appealed to the Apostle: was he willing to be released as a Roman
prisoner, and to be turned over to his countrymen for trial, according to their usages in
religious matters? The Apostle promptly replied that he would not consent to this; that as
a Roman citizen he had a right to Roman privileges, and therefore appealed his case to
Caesar's court at the capital city. He well knew the animosity of his countrymen, and that
those who were ready to assassinate him two years before were probably still unchanged in
heart. The Apostle's course furnishes a good example for all of the Lord's people in
similar circumstances. It is a mistake, made by some 'well-meaning members of the Lord's
family, to suppose that the Master's teaching of nonresistance means that they should put
forth no efforts on their own behalf. - It is our privilege to avail ourselves of every
right granted to us by the laws of the country in which we live. It is proper for us to
appeal to higher or better courts if we can, to obtain that justice which might not be
obtainable in lower courts. But having exhausted all such legal resources and remedies,
the Lord's people are, to be submissive to the results-not anarchists, not grumblers, not
resisters of the decisions of the law. Another matter worthy of notice is that, so far as
the records show, the Apostle did not berate or calumniate his people, the Sanhedrin or
others associated ,as his prosecutors and persecutors. The lesson for the Lord's people
today is to speak evil of no man; take advantage of every legal right and privilege and
opportunity, and accept the final results as the providence of God.
Festus was placed in a peculiar position; in sending the Apostle to
Rome, as he was obliged to do in the case of appeal of a Roman citizen, he must of
necessity send some charges, and being a just man he desired that the charges should be
truthfully stated. Confessing himself to be ignorant of the Jewish religion, he asked King
Agrippa and his wife, Bernice, who were nominal Jews (really Edomites), to bear the
Apostle's explanation of his case, that he might advise him respecting how serious were
the divergencies between Christians and Jews in doctrine.
The invitation was accepted, and the Apostle began his address before
the king and queen and the Roman governor, and, doubtless, quite a retinue of officers and
soldiers. Here was an opportunity for preaching the Gospel to the people whom the Apostle
could otherwise never have expected to reach. He appears to have appreciated the occasion
thoroughly, and made a stirring address, his text being the circumstances of his own
conversion-narrated here for the third time. We cannot doubt that he was guided of the
Lord in the matter, and it offers the suggestion to all ministers of the Truth that
nothing is apt to appeal more quickly to others than those things which have appealed to
ourselves. Every minister of the Truth, to speak heartily and forcefully, should speak
from conviction, and the conviction should be backed by reasonable and positive evidences.
Nothing could appeal to his hearers more strongly than the fact that be admitted that he
had been a persecutor of the Christians himself, before he saw the way of the Lord more
perfectly, and that now, seeing the Lord's way, he was sacrificing all that man could hold
dear in his service of the Truth.
The fact that the Apostle was addressing royalty did not hinder him
from bringing out the salient features of the Gospel, and these are, we fear, too
frequently forgotten by, many. (1) Repentance from sin; (2). turning to God to seek His
favor, to know and to do His will; (3)
the doing of good works, and thereby showing that repentance was sincere. Because our
present work is very largely that of "reaping" rather than "sowing,"
we have less need to appeal to those who are living in sin and alienation from God, and
needing reformation of life; but whenever we have occasion to present the Message of the
Lord to some or to any whom we have reason to believe are not living in harmony with the
requirements of the Gospel along these lines, we should be careful, as the Apostle was, to
leave no room for misunderstanding--no room for thinking that the Gospel of Christ is
sympathy with uncleanness, impurity of heart or life, sin, selfishness or evil deeds.
We are here informed, though not elsewhere, that the Apostle had at
some time in his experience preached the Gospel throughout all the country of
Judea-evidently before he went to Antioch and engaged in the general work amongst
Gentiles-possibly during the two years prior to his first going to Antioch. The Apostle
thus showed his auditors that his work had not been exclusively to, the Jews nor
exclusively to the Gentiles, but to both according to opportunity. It is for this cause,
he declares--because realizing the change of dispensation by which God's grace was not
confined any longer to the Jews only-that the Jews specially hated him and seized him in
the Temple, and attempted to kill him. It was the selfishness on the part of the Jews that
made the Apostle specially obnoxious to them. They were opposed to Jesus, but specially
opposed to the giving of His Gospel to the Gentiles-the teaching that the Gentiles might
now, in any sense of the word, enjoy equal privileges with the Jews in respect to God's
favor, etc.
In referring to the preservation of his life, the Apostle does not
give credit to Lysias, the commander of the garrison at Jerusalem, but declares that he
obtained help of God, by whom he had been sustained to the time of his speaking. Doubtless
on a proper occasion the Apostle would have been quite willing to have given Lysias full
credit for promptness in preserving his life; but speaking from the highest standpoint of
his own appreciation and ours, he gave the credit for his deliverance to the Lord. There
is a good lesson in this for all of the Lord's people. How apt many are to give credit to
"tuck" or "chance" or human instrumentality, overlooking the fact that
the Lord's saints are the special objects of His care, and that the angel of the Lord
encampeth round about them and delivereth them.
The next sentence intimates that during the two years of the
Apostle's imprison-ment he had been witnessing, preaching the Gospel, both to small and
great-such of the soldiers or servants or commanders of the camp as seemed to have a
hearing ear undoubtedly were communicated with. We may be sure that the! Apostle slackened
not at any time his endeavors to serve the great Master, the Captain of our salvation, as
a true soldier and faithful servant. So, too, should we continue to serve, even when
apparently the most favorable opportunities are withheld from us. "Thou knowest not
which shall prosper, either this or that."--Eccl. 11:6.
We should notice what the Apostle specially testified, and consider
it a clue to our most favorable testimonies in the interest of the-same cause. He
doubtless presented the subject from various standpoints at different times; but the
essence, the substance, of his message on all occasions was the death and resurrection of
Christ, as the One in whom were fulfilled the types of the Jewish Law and the declarations
of the Prophets. He did not stop with declaring the death and resurrection, but pointed to
the ultimate, legitimate results of these -- that they meant that eventually the true
light should shine unto all the Jewish people and also to the Gentiles--"This is the
true light that lighteth every man that cometh into the world." 'It is in vain that
we attempt to preach any other gospel-no other will be considered acceptable by Him whom
we would serve. We find, on the contrary, some today preaching a coming blessing of a new
age and its light and favors to mankind, but denying the Scriptural foundation for such
hopes-the death of Christ as our redemption price, and His resurrection, that He might be
our Helper and Deliverer. Others, too, state the matter from a different standpoint,
claiming that the favor of God and the blessing of forgiveness through Christ is to extend
even to the heathen -- but without light; that they will be saved in their darkness and
heathenism. Let all who would ultimately hear the Master's words, "Well done, good
and faithful servant," be careful to preach the same Gospel that the Apostle
proclaimed; viz., the one based upon the ransom sacrifice of Christ, attested by His
resurrection, on account of which the Lord is yet to be (during the Millennial Age)the
true light that will lighten every man, every member of our race, and bring to each and to
all not only the blessings of opportunity but also tests and proportionate responsibility.
King Agrippa was evidently considerably informed along the lines of
the teaching of the Law and the Prophets, for the Apostle appealed to him as able to
corroborate his presentations respecting the Law and the Prophets; but Festus the Gentile,
who had no knowledge of Jewish hopes and promises, was astounded as he heard the Apostle's
line of argumentdoubtless much more extended than is presented in the record. Interrupting
the Apostle by speaking still louder than he, Festus cried, "Paul, thou art beside
thyself! Much learning doth make thee mad!"--your head is turned; you are painting
fancy pictures when you tell us of a great God, our Creator, and that He cares for us, His
creatures, and has provided for our redemption through the sacrifice of His Son, and that
He has raised Him from the dead, and is ultimately to send a blessing to every member of
our race. Surely this is your own imagination! It is, a wonderful picture, astounding to
me who, as a Gentile, never had so connected a presentation respecting any of the deities
of whom I have heard by the thousand.
Truth is stranger than fiction, and it is no wonder that some today,
like Festus of old, find it hard to believe in the goodness and wonderful provision that
our heavenly Father has made for His creatures. Today, if some of our worldly friends note
our enthusiasm for the Lord, His brethren and His Truth, it all seems very different from
any religious sentiments or feelings, hopes or ambitions they have entertained, and they
are inclined to say of us also that our heads are a little turned. They think it not
strange if men become enthusiastic about politics or money-making, because such enthusiasm
is common to men; everybody is more or less excited and interested in money-getting and in
politics. But when it comes to religion, they say to themselves, no one knows anything
about this matter; it is all pure speculation, and these people must be crazy when they
think of their religion as being tangible, worthy of self-denial and the en during of
persecutions. We admit that no romance of earth ever equaled this one of the Divine
arrangement for man's salvation : . .... the fall; the calamity of death and disease,
mental, physical and moral; the sending of God's own Son; His offering of Himself as the
sin-offering on our behalf; His resurrection and ascension to glory, honor and power; the
gathering of a little flock to be His Bride and joint-heir in the Kingdom; and, by and by,
the establishment of a King dom for the blessing and enlightenment of all the families
of the earth. No novel, no plot of human concoction, could ever equal this one. It is the
Lord's doing, and it is mar velous in our eyes. We cannot wonder if those who see from
the outside-who do not see the strength and beauty and consistency and harmony from the
inside standpoint--consider that we who see matters from the right standpoint are too much
enthused. They cannot appreciate the fact that we accept gladly the privilege of
self-sacrifice, in order thereby to attest our love and devotion to the Lord. and, to be
ac counted worthy a share
with Him as members of His Church, His Bride.
The time will come, and it is not far distant now, when many who are
now highly esteemed amongst men for their wisdom, will be seen to have been foolish, and
many who are now esteemed fools for Christ's sake and for the Gospel's sake, will be seen
to have been truly wise in choosing the heavenly things and in being willing to surrender
the earthly things for the attainment of the heavenly, because it is impossible to serve
God and Mammon.
The Apostle's answer to Festus was not flattery, but Christian
courtesy. Festus was a noble man, and it is not improper to speak the truth in reasonable
language, and to give a merited compliment. "I am not mad, most noble Festus, but
speak forth words of truth and soberness." So, when we answer the world, let us
remember the difference of standpoint, and that our privilege of seeing the deep things of
God is the result of our having been accepted of Him through consecration and obedience,
receiving the spirit of the Anointed, whereby we can know the things freely given unto us
of God.
The Apostle appealed to the king for corroboration of the things he
declared, evidently well assured that the declaration of the Gospel had created so much
commotion amongst the Jews that the king had heard thereof repeatedly. The thing was not
done in a corner; it was a public matter of general knowledge, and had Festus been living
in the country he would not question the facts.
The Apostle appealed to Agrippa in a most earnest and dignified tone.
"King Agrippa, believest thou the Prophets? I know that thou believest." The
intimation is that the Apostle had in this discourse set forth the fulfillment of the
prophecies so fully, so explicitly, that anyone believing them to be inspired could not
doubt that Jesus was the Messiah. This led to the notable words of Agrippa, "Almost
thou persuadest me to be a Christian."
The New Testament revisers evidently considered this language
ironical, but it does not so seem to us. The Apostle's rejoinder seems to contradict that
thought, "I would that thou wert not only almost but altogether such as I am, except
these bonds." It is presumed upon reasonable grounds that, although Agrippa did not
become a Christian, this knowledge of the principles underlying Christianity remained with
him and influenced him during the remainder of his life. History tells, us that in the
subsequent persecutions that arose in connection with the trouble coming upon the Jewish
nation, Agrippa received and kindly entreated the Christians who fled to him for
protection.
How many there are in Christian lands who have heard the Gospel
Message more or less distinctly, and have been "almost persuaded" to lay hold of
the grace of God, but neglect opportunities of action and have lost the 'appreciation of
the privilege. These, like Agrippa, will have comparatively small conception of the
wonderful things they came so near to grasping and yet missed. When they shall come forth
from the grave and enjoy the great privileges of the Millennial Kingdom it will amaze them
to know what great opportunities they had to become members of the Little Flock, the
Lord's associates on the throne.
--NOVEMBER 27--ACTS
27:1-44--
Golden Text.--"I know Him
whom I have believed, and I am persuaded that He is able to guard that which I have
committed unto Him against that day."--2 Tim. 1:12.
NOT long after St. Paul's discourse before Festus and Agrippa,
opportunity offered for sending him a prisoner to Rome, in accordance with his own appeal.
He was not sent alone, but in company with other prisoners and tinder a strong guard. The
journey from Caesarea to Rome was by water on merchant vessels, and was probably in the
fall of the year, when the storms on the Mediterranean are frequently very severe, some
times lasting for several days, as in the case mentioned in this lesson. The storm lasted
for fourteen days, and was evidently unusually severe. The dangerous season for navigation
was reckoned from September 14 to November 14, at which time all navigation in the open
sea was suspended for the winter. It is presumed that this storm occurred about September
25.
Doubtless, were we able to look at affairs from God's standpoint, as
we will be able to view them by and by, we should see more reason than we now are able to
discern why the Apostle's journey to Rome should have been attended with such trying
experiences, mental and physical, as were incidental to the shipwreck, wintering on the
island of Malta, etc. Possibly the Apostle's faith was being tried; possibly it was being
rooted and grounded by these experiences. The Lord bad distinctly informed him in a vision
that he should go to Rome as His ambassador. He was now on the way, and on several
occasions matters looked serious; it seemed as though he would never see the capital of
the world; never have the privilege of presenting the Truth to the brethren residing
there, to whom he had already sent the Epistle to the Romans; never have the opportunity
of laboring in their midst, as he had hoped and promised to do.
When in port at Crete a conference was held respecting the wisdom of
wintering there or of going on, and the Apostle gave his opinion that it would be unsafe
to go on. This may have been the result of some inspiration, but quite possibly was merely
the result of his own judgment of the weather, etc. He had already had large experiences
in seeing disasters, as we are informed in one of his epistles written previous us to this
time: "Thrice 1 suffered shipwreck, a night and a day I have been in the deep."
(2 Cor. 11 :25.) Besides, his trade as a sail-maker would naturally bring him in contact
with sailors, and interest him in all matters pertaining to the craft. Those in command,
however, decided to proceed on the journey, and encountered the disastrous storm of our
lesson. During those fourteen days the Apostle had abundant opportunity to fear and doubt
and, question the Lord's providences, and apparently it was not until the night of the
thirteenth day of the storm that the Lord sent an angel to the Apostle, with the consoling
message that he should not fear -- "Fear not, Paul; thou must be brought before
Caesar; and 10, God
hath given thee all them that sail with thee." (V. 24.) We may safely assume that the
Apostle, during these testing days, remained heartily loyal in faith toward God, and that
this message at the close was in the nature of an encouragement and an expression of
approval.
We may draw a good lesson from this incident, not only in respect to
our own affairs in life,--that the Lord may lead in mysterious ways regarding our temporal
matters and our service for Him and His cause;--but we may additionally apply the lesson
in a general way to all spiritual testings and trials. The Lord gives us, for instance,
assurances of His love and care, and of the ultimate outcome of the Narrow Way to all who
faithfully follow in the steps of Jesus; but meantime He may permit trials and
difficulties of various kinds to come as storms upon us, threatening our very destruction,
threatening the overwhelming of our spiritual life, darkening the sky of our hopes with
the thunder-clouds of our enemies' threats and Satan's roarings. Our duty is to let the
eye of faith be undimmed by these various terrible conditions to let our hearts be firmly
fixed upon Him who has promised, and who is able also to perform. Thus,
"When the storms of life are raging,
Tempests wild on sea and land,
I will seek a place of refuge
In the shadow of God's hand.
"Enemies may strive to injure,
Satan all his arts employ;
God will turn what seems to harm me
Into everlasting joy."
The expression, "God hath given thee all them that sail with
thee," is very meaningful. It reminds us of Abraham's prayer for Sodom--peradventure
there were even five righteous persons, God agreed to save the city. There is no
suggestion in these words of the "fatherhood of God, and brotherhood of men," as
that false teaching is now advocated by many who have a noble impulse. The thought, on the
contrary, is that there was only one man on that ship who was in personal relationship to
God. The others, whatever their natural traits of character,, had never come into personal
relationship with the Father. Another thought from the words is that the Divine care going
with the saints may prove a great blessing to their companions, even though, as in this
case, they be worldly and unregenerate. This thought is particularly applicable in the
earthly families of God's people. The believing consecrated father or mother is the direct
subject of Divine care; for of the angels it is written, "they are ministering
spirits, sent forth to minister unto those who shall be heirs of salvation," and, in
ministering to these, very frequently (indeed, we may suppose generally) those of their
families who have not come into full relationship with the Lord are to some extent
included under the protecting care. Elsewhere the Apostle points out that in some respects
the believing wife has a blessed influence over her husband; or the believing husband a
favorable influence over the wife in regard to the children, else the children would be
accounted unholy. (I Cor. 7:14.) This is another illus-tration of the same general lesson
that Divine care, though specially for the saints, includes all of their interests of
every kind. This does not necessarily imply earthly prosperity, wealth, preservation from
accident, shipwreck, etc., as in St. Paul's case, and yet it does always mean in some
sense and in some degree, an advantage. Let us take from this thought all the comfort we
can. All things shall work together for good to the Lord's saints, and those who are
nearest and dearest to them will surely be participants to some extent in their interest
and in the Divine care.
Promptly after receiving the assurances of the safety of all on
board, the Apostle made the matter known to the ship's company, and manifested his own
faith in the message by cheerfulness and breaking of his fast, and advising all the others
to do likewise. His spirit was contagious; they were all cheered, and doubtless they were
all impressed not only by the fact to which the Apostle called their attention-namely,
that this. disaster had come upon them by their failing to follow his advice-but also by
the evidence of God's special favor toward him in connection with the knowledge of their
ultimate rescue. So it should be with us: whatever we know that is good or comforting or
refreshing to ourselves, we should dispense to others. Had the Apostle kept 'this good
news to himself, it would have implied one of two things; either that he did not have
faith in its fulfillment, or that he was selfish; but having the Lord's spirit, of
generosity, as well as large trust in the Lord, he did not, hesitate to make known the
coming deliverance; and he glorified God in that he did not claim to have this knowledge
of himself, but credited it to a revelation. Evidently the prisoner had produced a deep
impression upon many of the soldiers and sailors. Who can say that at some future time the
Apostle's brave and noble conduct may not have, influenced some of his two hundred and
seventy-six, companions -- possibly eventually drawing some of them to the Lord? So it
should be with each of us; we should be prompt to tell to others the best tidings we have;
sympathy with the groaning creation in the various trials of life should lead us to point
to the Lord's promises respecting the coming Kingdom and the blessings that shall then be
to all the families of the earth. Whoever does not thus proclaim daily, on every suitable
opportunity, gives evidence either of lack of knowledge or of faith in the revelation, or
of selfishness, which the Lord cannot approve, and which, persisted in, will ultimately
debar him from a share in the Kingdom.
Another thought properly connected with this lesson is the absence of
any suggestion of a revival service being held on board the boat. Neither Paul nor Luke
nor Aristarchus are reported to have made the slightest effort, except as their lives were
living epistles. It is barely possible' that religious services may not have been
permitted on the vessel; but, anyway, we know from the Apostle's general course of
conduct, that he did his fishing for men amongst rather different classes. As we
understand the matter, the seamen of that day were of A coarse and ignorant class. We
cannot doubt that the Apostle would have been glad indeed to have served any of his
companions had he found in them the hearing ear-according to the Master's words, "He
that hath an car to hear, let him hear."
Notwithstanding the Apostle's assurance of the Lord that the lives of
the entire ship's company were given him, that all would be saved, he realized the
propriety of using all proper diligence in co-operation with the promise. Hence, when he
discerned the evident intention of the sailors to escape in the small boat, leaving the
passengers, unable to guide the vessel, at the mercy of the sea, he communicated the facts
to the centurion, pointing out the necessity of compliance with rea sonable precautions
to insure the fulfillment of the Divine promise. So we all should understand that we have
some thing to do in realizing the gracious promises of God to us. In connection with the
affairs of this present life He has promised that our bread and water shall be sure, but
this does not imply that we shall neglect reasonable opportunities for securing these. He
has promised us also a share in the King dom by and by; but it is for us to make our
calling and our election sure. He does not expect us to perform miracles; but He does
expect us to do what we are able to do both in respect to present things and eternal
matters. By and by the Apostle's predictions were fulfilled, and the entire ship's
company, some by swimming and others by floating on wreck age, reached the land. We
notice again that the Apostle did, not propose, on reaching land, to have a general
revival serv ice; he was not bent on exciting men's minds, but was practic ing the
same Gospel methods which the Master taught him; viz., "Let us reason
together"--sit down first and count the cost of discipleship, and, if willing to pay
the price, "Come, take up thy cross, and follow Me." If this, the Lord's method
for gathering His people from the world, were still pursued, there would be many fewer
nominal Christians; but we believe there would be no smaller number of the genuine ones.
The time for bringing in the world is not yet; hence the Master's words in prayer, "I
pray not for the world, but for those whom Thou hast given Me out of, the world, that they
all may be one . . . that [ultimately, "in due time" I the world may
believe." The gathering of the elect class for the Kingdom is under disadvantageous
conditions which will thoroughly test them, and make their way so narrow that few, will
find it, and still fewer make progress in it. When God's time for dealing with the world
shall, have come, the powers. of heaven and of' earth will co-operate
with the -glorified. Church in making the Gospel so plain that a wayfaring man, though a
fool, need not err therein.
--December 4--Acts 28:1-31--
Golden Text.--
"I am ready to preach the
gospel to you also that are in Rome. For I am not ashamed of the
gospel: for it
is the power of God unto salvation to every one that believeth."--Rom. 1:15, 16.
SO far as the record shows, the Apostle and his companions did no
mission work amongst the barbarians of the island on which they were wrecked, nor amongst
the soldiers and sailors, their companions during that winter. They left no Church
there--we may safely presume that they found no hearing ears. The lesson to us from this
should be that we are not to expect the conversion of the world nor anything akin to it.
We are to expect that the Lord will find with the Truth a sufficient number to complete
the elect Church, and then, with the power and the authority of the Kingdom, establish
righteousness and cause the knowledge of Himself to fill the earth and bless the whole
world through the Church.-Gal. 3:29.
On the shore we get a new picture of the Apostle. He stood not on any
dignity or assumed superiority to be served, but promptly assisted in serving the
interests of the entire company. We find him gathering sticks for a fire, at which the
company might be warmed and dried. The barbarians of the island (so called because they
did not speak Greek but Phoenician) showed them various kindnesses. But when they saw a
viper, warmed to life by the heat of the fire, fasten itself upon the Apostle's hand, they
reasoned that this prisoner was doubtless a murderer who, having escaped the perils of
shipwreck, justice still pursued, and had caused him to be bitten that he might die. They
supposed that the arm would swell with the poison from the viper and that soon St. Paul
would be writhing in agony and die in torture. But when he shook off the serpent and
suffered no injury, they esteemed that he must be a God.
A fresh opportunity here offered for the honoring of the Gospel
Message, for St. Paul found that the father of the governor was 'sick and lie miraculously
healed him and other sick people of the island. Thus was the knowledge of Christ and His
minister to a considerable extent shed abroad, although so far as we have any information,
the Apostle did not attempt to preach the Gospel Message, either to his companions on
shipboard or to the people of the island. Evidently he did not consider them to be
"good ground" in which to sow the seed of the Kingdom-evidently he did not
consider them to be of those whom the Lord our God has called to be of the Bride class now
being "called" and tested. Their experiences doubtless will prove profitable to
them "in due time," when the glorified Christ shall draw all men unto
Himself--"And I, if I be lifted up from the earth, will draw all men unto Me" (John
12:32), granting them blessed opportunities for knowledge and blessing and
restitutionActs. 3:19-21.
Early in the spring A. D. 60,
Centurion Julius and his soldiers of the Augustan Band started from Malta with St.
Paul and the other prisoners for Rome in another ship, Luke and Aristarchus accompanying.
The sea journey was effected without special incident, the landing being made in the Bay
of Naples at Puteoli, the seaport of Rome, which is one hundred and fifty miles inland.
Here they tarried seven days, the centurion awaiting orders from Rome respecting the
disposal of his prisoners. The delay afforded St. Paul an opportunity to meet with a
little band of Christians residing at Puteoli. Doubtless he took the opportunity also to
send word to the Christians residing at Rome, whom he repeatedly declared that he longed
to meet and, whom the Lord promised that he should meet. The, journey to Rome, one hundred
and eighty miles, was made on foot. En route the Apostle was frequently cheered by
evidences of the Christian love of the brethren. Some of these met him at Appii Forum,
forty-three miles distant from Rome, and another delegation met Him at Three Taverns,
thirty miles from the great city.
Many great generals had come this same way with their troops to the
imperial city, to receive honors and applause, but few preachers ever had so great honors
as were accorded to St. Paul. The journey to and from was for one delegation sixty miles
and for the other eighty miles, and the record shows us that the Apostle was by these made
acquainted with the true spirit of. brotherhood amongst the Christians at Rome. The
brethren doubtless came on the journey for their own refreshment and joy, not realizing,
perhaps, that the 'Apostle needed this evidence of their love. Commenting along these
lines a gifted writer says, "We often forget that great men are often very lonely
and, while we hesitate to say kind words to them, yet words of recognition for what they
Have done are refreshing to those who receive more criticism than praise. A few days ago
an editor showed me a letter he had just received from one who had held nearly the highest
position in the gift of the American people, thanking him for his kindly words in a late
editorial. My friend said that at first lie was astonished that so great a man should care
for anything he could say; but on further thought he understood the value of generous
appreciation even to the greatest"
Doubtless the favorable impression made by the Apostle Paul upon the
centurion who brought him prisoner to Rome -- the evidence which the latter had on the
journey, in the storm, in the shipwreck, and subsequently during the stay at
Malta-combined with the favorable letter sent by Festus to Caesar explaining that the
charges against the Apostle were evidently the results of religious hatred, etc., secured
for him very different treatment from that usually accorded to prisoners sent to Rome. He
was treated as a prisoner to the extent that he was continually chained to a guard, a
Roman soldier, responsible for his appearance whenever demanded. These guards were changed
every few hours, so that, on the whole, probably a considerable number of the garrison had
personal contact with the Apostle, knew his manner of living most intimately, and many of
them must have heard his teaching and preaching to the numbers of Jews and Christians who
visited him. It is surmised,--not without grounds, we think,--that some of, these
soldiers, who were subsequently sent to Great Britain, carried the Gospel thither. Certain
it was that the Apostle's life was a living epistle which cannot have been without its
effect, either for the blessing or the hardening of those with whom he came in contact-to
some a savor of life unto life; to others a savor of death unto death-according as they
received or rejected the knowledge and light. The same should be true of all the Lord's
followers to the extent of their abilities and opportunities; each should let his light so
shine as to glorify the Father. Business acquaintances, social friends, neighbors,
relatives,--all should know exactly where we stand on all questions of righteousness, as
well as what is the foundation for our faith and hopes.
We are informed that St. Paul dwelt in his own hired house -- more
properly apartments, not necessarily an entire building. The expense of maintaining such a
residence, where numbers of people could be invited, must have been consid-erable, and
evidently the Apostle did not here continue his trade of tent-making. It is possible that
his necessities were supplied by his friends at Rome and elsewhere; it is possible also
that by this time, in the Lord's providence, he had inherited a considerable patrimony
from his father's estate. The lesson in this particular is that God is able to supply all
of our real needs in one way or another. It is for us to do with our might what our hands
find to, do, using our time and talents in the Lord's service to the best of our judgment,
and leaving all arrangements as well as results in His hand. No doubt it was to the
Apostle's advantage that for a time he was left in penury and found it necessary to labor,
working with his hands for life's necessities while he was preaching the Good Tidings.
Thus he demonstrated his loyalty to the Lord, to the Truth, to the brethren, to principle;
and thus he set us an example along these lines which, doubtless, has since been
profitable to many of the Lord's followers.
Paul had a considerable number of kinsmen and acquaintances in Rome,
the number of whom we know was at least over thirty-two according to the salutations of
his epistle written to them previously at Corinth. (Rom. 16:1-15.) Doubtless these were
informed of the Apostle's arrival and visited him speedily. But our lesson calls our
attention particularly to the Apostle's energy in seeking to be about the Master's
business,--seeking to make known the Good Tidings to those who as yet had not heard it.
Three days after his arrival in Rome he sent forth an invitation requesting the leading
Jews there to visit him. We can learn a good lesson from this in harmony with the
Apostle's words, "Not slothful in business, fervent in spirit, serving the
Lord." Our chief business, like his, should be the Lord's service; the comfortable
fixing of our abode and our fellowship with our friends and relatives should not occupy
the most important part of our time. We should remember the Apostle's words, "This
one thing I do"; and applying them to ourselves we should be "instant
[unceasingly] in season and out of season [when convenient and when inconvenient to
ourselves]" in our service of our Lord and His cause.
The Jews accepted the invitation and visited the Apostle: doubtless
they came readily for several reasons. First, all the Jews residing in Rome had been
subject to persecution, which had some three years previously driven Aquila and Priscilla
from the city. This persecution had now to some extent abated, but doubtless it had left
the hearts of the Jews in a much humbler condition than they would otherwise have been.
Persecutions certainly have their value to the Lord's people; they help to make us
tender-hearted, compassionate and sympathetic with others, as well as help to polish and
develop us in Christian character. Secondly, the Jews were doubtless interested. in a
fellow-countryman in distress, and specially interested, in one whom they found to be so
peculiarly treated by the Roman government-one granted so great liberty as St. Paul
enjoyed. The Lord's providence was certainly in this matter, and the Apostle's peculiar
form of restraint was evidently favorable to the cause he represented. The Jews would
certainly beware how they would raise a commotion against one who, though a prisoner, was
treated with such consideration, and one who was under the direct protection of a soldier,
and for violence to whom they would be directly responsible to Julius, who is supposed to
have been the prefect of the Praetorium., or "captain of the guard," of that
time--a man of good repute. It was while a prisoner in his own house that the Apostle
found favorable opportunity for writing several of his epistles-to the Philippians,. to
the Galatians, to the Ephesians, to the Colossians. Doubtless the two years spent in
prison in Caesarea were valuable to the Apostle himself, as giving him more abundant
opportunity for further study of the Divine Plan than he could have enjoyed while engaged
continually in the mission work. Now this added experience and grasp of the Gospel found
their expression in the epistles referred to, and were communicated to the Church at Rome.
We should remember, too, that Rome was the very center of influence at that time, that
from it influences radiated in every direction. Thus we see the Lord's guidance in the
Apostle's affairs, and applying the lesson to ourselves it impresses upon us his assurance
that "all things shall work together for good to those who love God, to the called
ones according to His purpose." Consoled with this promise we can endure trials and
disappointments, even though at the time we cannot see how such experiences will ever work
good. Thus we learn that
"Faith can firmly trust Him,
Come what may."
To the chief Jews who visited him the Apostle explained briefly the
cause of the opposition of the Jews, the necessity of his appeal to Caesar and the
assurance that he had naught whereof to accuse his own nation. His nobility of character
is prominently before us at every turn of his affairs. How many less noble minds would
have felt embittered against their own nation! How many would have charged the rulers of
it in immoderate terms for their injustice, hypocrisy, etc.! We love the Apostle all the
more because we discern in his course the true, noble, Christian spirit and principle. Let
us seek to emulate his example, not only in respect to what we shall say of earthly laws
and rulers, but let us also apply the same rule to all who seek to do us injury; let us
not render evil for evil and railing for railing, but let us remember how it is written of
our Lord that "when He was reviled He reviled not again."
Mark the wisdom of the Apostle in handling his subject: he not only
showed no unkindness of sentiment toward those who had been the cause of his imprisonment,
but he declared to his hearers that he was bearing his bondage because of the hope of
Israel., He was not seeking for their sympathy; he was seeking to turn their hearts to the
Lord. Hence, as. soon as possible in his narrative he directed their attention to this
central fact, that Israel had a hope, and that it was because of his loyalty to Israel and
Israel's hope that he was suffering imprisonment.
Kindness often begets kindness (though not always), and the Jews
responded in most considerate terms that they knew nothing against the Apostle and that
they would be pleased to hear his story from his own lips. They admitted, however, that
they had some prejudice against the doctrines he advocated because they had heard
unfavorable reports concerning Christianity--that "everywhere it is spoken
against."
The nearer we approach to the truth the more likely we are to find
numerous enemies. Good men and bad men may have both friends and enemies, but it is
reserved to the pure Gospel and those who uphold it to be everywhere spoken against-to have few zealous
friends outside its own little consecrated band; but it will not! always be so. It is so
now because we are still living in an epoch known Scripturally as "this present evil
world" (Gal. 1:4), and because Satan is the god of this world, who now worketh in the
children of disobedience, blinding their eyes to the Truth and constraining them to hate
the light and oppose it. By and by Satan will be bound, and his deluded subjects will have
the eyes of their understanding opened (Isa. 35:5; Rev. 20:1) : "then shall ye
return"--turn about-see things from the Divine standpoint, and discern between him
that serveth God and him that serveth Him not-discern a marked difference from the present
time -- that evil doers will suffer, and that those who do the will of the Lord will be
greatly blessed and no longer be everywhere spoken against.
The Apostle did not attempt to preach the Gospel at this first
interview, but simply introduced himself and his message and made an appointment for a
future meeting, at which, according to the Greek text, a great number gathered, to whom he
expounded the matter, testifying the Kingdom of God and persuading them concerning
Jesus-from morning until evening. We can imagine the substance of this long discourse: it
evidently was along the same lines as our Lord's words to the two with whom He went to
Emmaus after His resurrection, when He opened unto them the Scriptures--showing the types
of the Law, the necessity for an antitypical sin-offering and the necessity for an
antitypical Prophet, Priest and King; the predictions of the Prophets concerning these
things; the words of David, of Isaiah, of Jeremiah, of Zechariah, Joel, etc., etc.
As is always the case, the Truth proved a separator, and we are not
surprised to find that among those who were interested enough, and curious enough, to
desire to hear the Apostle, some believed and some disbelieved. The Truth in the Harvest
time of this Age has a similar effect: it is a sickle which both gathers the wheat to the
garner and separates the tares. Paul was not responsible for the effect of the Truth upon
his hearers. He earnestly desired to do them good, and used his very best endeavors to
present the Truth wisely, but the responsibility lay then with the hearers, not with Paul,
nor with the Lord. It is the Lord's intention that the Truth shall attract only the one
class -- the pure in heart, the Israelites indeed -- and that it should separate and
antagonize those who are not in the right condition of heart, but are moved even in their
religious devotions by selfishness. So we find matters today; not all are ready for the
Present Truth. Some who are noble and generous in many respects have a, prejudice of
mind, or heart, which hinders them from being able to receive the Good Tidings. With some
it is love of the sect or party with which they are identified, and whose teachings must
be more or less antagonistic to the Truth because of the error they contain; with others
the difficulty is the fear of man, which bringeth a snare -- the fear of greater
unpopularity and the realization that faithfulness to the Gospel of Christ would mean
self-sacrifice. The Lord is using. just such testings now as then to separate the wheat
from the tares, the gold from, the dross. We cannot expect that He will do otherwise for
us or for any, and our prayers and endeavors must be in, the direction of thorough honesty
with the Lord, with the brethren and with His Truth-the love of the Truth being above all
things else. The Lord's declaration respecting the class that will fall in this time of
testing is that He will send them strong delusion, that they will believe a lie, because
they received not the Truth in the love of it.--2 Thess. 2:10, 11.
The good work thus promptly and thoroughly begun, we doubt not, was
continued by the Apostle with fervency during the remainder of the two years
he was a prisoner. He was not privileged to go out and make public discourses in Rome, for
at that time the Emperor was not only the head of everything social and political, but
also the ecclesiastical head of the world, and any new religion would be under special
restraint in Rome, the seat of the- imperial government. Hence, in all probability Paul's
condition as a prisoner-at liberty to receive all who would come to him-was the best, not
only for him, but for the cause he represented. We are reminded here that some are kept
prisoners at home by family duties, or illness, or other bonds of obligation or necessity,
and that where such conditions prevail the Lord's people should both pray and expect that
the Lord would bring to them such as might be benefited by their ministries of the Truth.
Let us each be zealous to use our opportunities, whether our advantages be great or small,
and let us rely upon it that the Lord knows our condition and is able to change it
according to His good pleasure and wisdom. Under the existing conditions, no one was able
to forbid the Apostle or to restrain him from speaking with the utmost confidence and
boldness the truths pertaining to the Lord Jesus and the Kingdom of God which He would
establish at His Second Advent-the present Gospel Age being for the selection and
polishing and testing of those who will be joint-heirs with Him in that Kingdom. Let us be
faithful and let us see to it that our ministries, both public and private, be along these
lines-that we do not permit any other gospel to take the place of this one which the Lord
has committed to us. We note incidentally that we are living in a day of many gospels-the
gospel of socialism, the gospel of health by proper living, the gospel of faith cures,
mind cures, hypnotic cures, etc.; the gospel of various sciences; the gospel of the power
of the will, etc., etc. Whatever their advocates may say about these gospels, let us
remember that none of these is the Gospel which the Lord and His Apostles committed to us;
let us inquire for the old paths and let us keep them faithfully until by and by we shall
hear the Master's words, "Well done, good and faithful servant, enter thou into the
joys of thy Lord." Then we shall know as we are known; then we shall understand much
better :than the various theories of the present time. could possibly instruct us. If we
win the great prize, it must, be, in any event, at the cost of our present 'earthly lives;
and hence the gospel of health is in some respects in direct antagonism to the. gospel of
sacrifice which we preach. By this we do not mean that the Lord's people should be
negligent of health; but we do mean that it should -in their estimation be so secondary to
the Gospel of God's dear Son and the glory to be attained through Him and through
association in His, sacrifice, that earthly life and earthly health and earthly physical
development should be loss and dross in comparison,
Here the narrative of the Apostle's work ends. Tradition tells us
that the Apostle was liberated at the end of the two years; that he again visited the
Churches of Asia Minor and subsequently made a visit to Spain, preaching the Gospel; and
that later on he came to Rome again a prisoner without favor, and that he suffered
martyrdom after spending a considerable time imprisoned in the Mamertine prison, a dread
dungeon in Rome. Tradition says that his Roman citizenship saved him from crucifixion, and
that he was, instead, decapitated. St. Paul's Cathedral at Rome is said to have been built
near the site of his execution.
It was probably during this. latter imprisonment that the Apostle
wrote his epistles to Timothy and Titus, in one of which (2 Tim. 4:7, 8) he declares,
"I have fought a good fight, I have finished my course, I have kept the faith:
henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous
judge, shall give me at that day: and not to me. only, but to all them also who love His
appearing." As we note the noble character of this dear brother in the Lord, we all
desire to emulate it and thus to be copies of the Lord Jesus. And now we have approached,
we believe, close to the termination of the Narrow Way, close to the time when we hope to
hear the Master's "Well done, good and faithful servant: thou hast been faithful over
a few things, I will make thee ruler over many things; enter thou into the joy of thy
Lord." Let us, therefore, be encouraged the more to buckle on tightly the armour, and
to fight the good fight faithfully to the close, that we may with the Apostle share the
crown of rejoicing which the Lord has promised to all who love Him supremely--even unto
death.
Gird on thy armor; face each weaponed foe;
Deal with the sword of heaven the deadly blow;
Forward, still forward, till the prize
Divine Rewards thy zeal, and victory is thine;
Win thou the crown.
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