Yours by His grace,

R. H. C., Sec'y.--La. 

REALIZES FOOD FOR SOUL 

Dear Sirs: 

I have received one or two of your HERALDS through the mail, which was food to my soul, and enlightened my mind so much, and I am asking you to put me on your list. At this present time I am not able to send the money, but hope to be more able in the near future/and will be glad to pay for the subscription as I am very much impressed with the HERALD. It seemed like a God-send to me. 

Thanking you kindly, and may God's blessing rest upon

you for your kind offer.  

Mrs. T. C. N.--Ill. 

LONGS AFTER THE TRUE GOD 

Dear Sirs: 

I have derived great pleasure and assistance in reading several of your pamphlets kindly lent to me by a recently made friend of mine who is a Bible student. I have also read PASTOR RUSSELL'S "Divine Plan of the Ages" and "The Time is at Hand," and found great comfort and light thereby, even far greater than I had ever dreamed. 

I have, from my boyhood days, had a great longing after the "natural" and the true God, but my environments have been such that I could not get in touch with the right idea. It is but quite recently, after getting an insight into many sects of religion, and since meeting my friend, that I have turned to the Bible truths. And it seems as though I have had to cast off all my old associates and ties ere this was possible, which I have done, coming from the country to London about two years ago. 

If you could advise me what best to read, or what mode of procedure the best to obtain all the Bible truth, I would be obliged. I do not wish for anything gratis--I am quite prepared to pay for any literature--but I am writing you because I need help and guidance in the right path. I would esteem it a very great favor if you would give me a helping hand in any way. Believe me, 

Yours very sincerely,

J.I.S.--Eng. 

REFUSES TO SURMISE EVIL 

Dear Brethren: 

Please send me a dozen copies of the HERALD for November 1st, as the contents of this number seem to me to properly straighten out the chronology concerning Israel's Double and I praise the Lord for this further blessing. 

As, by His Grace, I choose to abide in the Beloved, to treat Him as my only and ever-present Head, and so make it possible for Him to use me at His pleasure, so He enables me ever better to see through His eyes and to regard others with something of His love and compassion. This means that not only will I refuse to surmise evil of any, but will always credit them with the best intentions, and so be enabled to think and to speak kindly of them. On the other hand, if I call myself by His name, and fail to abide in Him, fail to see that He and no other has full control of my every thought, then I am dishonoring my Head and laying myself open to be deceived by, and used of, the Adversary. In, such case I need to lay hold, by faith, of grace to enable me to be perfectly loyal to my Master, to whole-heartedly do my duty to Him with a single eye to the glory of God. 

With love in Him, dear brethren,  

W. M.--Scot. 

VOL. VI. January 15, 1922 No. 2 

OUTLOOK FROM THE WALLS OF ZION 

WE read in The Literary Digest of December 31, 1921, an interesting article which clear­ ly shows that there are some in these days who recognize that the spirit of sectarianism that has prevailed in Christendom for so long has produced anything but a desirable state--that the results are most un wholesome, and in every way contrary and damaging to the life of spirituality. 

None can study the life and teachings of the Great Founder of Christianity without recognizing how grossly professed Christians have violated the spirit and essence of those teachings, in multiplying divisions amongst themselves, and that, on the basis of certain non-essential matters. The Master's words in His prayer recorded in the 17th chapter of St. John's Gospel, "That they may be one, as We are one," stand out as a solemn rebuke to the spirit of dissension and sectarianism, as does also the illustrious admonition of Jesus: "A new commandment I give unto you, That ye love one another." 

Evidently the writer in the above mentioned article is one who to some extent has caught the inspiration of the lessons of the Savior, in that in his concluding words he touches upon the key-note of the difficulty--the secret of the failure of professed Christians to attain the standard that Jesus set, namely, the lack of the spirit of consecration to God, and a sad deficiency of "the love of Jesus Christ." We submit the article, which was published under the following heading: 

"DISARMING RELIGIOUS 'JINGOES"' 

"Sectarian disarmament is said to be as necessary in the religious world as physical disarmament is among the nations, for, in proportion to their numbers and influence in every denomination, the sects 'embarrass and delay the progress of the kingdom of God! Like politics, Christianity has its 'war party,' 'jingoes,' 'dollar diplomacy' and its 'ecclesiastical Prussianism,' writes Rev. Edgar DeWitt Jones in The Christian Century (Undenominational), and as in the former field, so in the latter must effort be made to wipe out the devisive forces of jealousy and distrust. Being a 'crude mixture of bigotry, prejudice, jealousy and intolerance,' sectarianism may be characterized as one of the most disruptive forces in Christianity, but the writer, who is a Disciples minister in Detroit, thinks 'it is too much to hope that it can be completely routed in any one or several generations! Limitation of sectarian armament, he holds, 'is as much as can be expected at present.' In common with many other surveyors of the field, this observer, who says he has practised what he preaches, declares that a reduction of unnecessary church building enterprises, with the consequent overlapping and duplication of activities, is imperative. As matters stand, 

" 'Some portions of the country are woefully over-churched, other portions are without any church privileges at all. In 1911 in Colorado, one hundred thirty-three villages were found to be entirely without a Protestant church, over one hundred of them having no church of any sort. On the other hand, in a Pennsylvania village of four hundred fifty people there are six churches, each one struggling against heavy odds and presenting to the community an inadequate, a despairing and an utterly discouraged spectacle. In a New England village of one hundred fifty inhabitants there are six churches. In another Eastern township, eighteen churches minister to a population of about a thousand. It was Dr. Earl Taylor who said--and he was in a position to know--"The great problem with the Protestant churches is not so much to get together as it is to keep apart--at least half a mile apart." Says Professor Drake: "The needless multiplication of churches means half-filled pews, half-hearted enthusiasm, a generally dreary and depressing atmosphere in which it is difficult to cultivate an eager spirituality; it means division of forces . . . impaired prestige . . . diminished power to fight sin and wrong. . . . " 

" 'What a blessing it would be if communicants of churches could rid themselves of the idea that the only true church is the one to which they belong. There is no church that has fully apprehended Christian truth or that mirrors flawlessly the ideals of Jesus Christ. There are no "Christians only" in the fullest sense of the term. Those who are Christian are Christian plus some practises that are not Christian and minus other practises that are Christian. God has not given to any one race, any one nation, any one religion, a monopoly on Truth, or elected any particular communion to be the custodian of orthodoxy, not even my own. . . . 

"'There is only one cure for the sectarian spirit, and that is love, even the love of Jesus Christ. Love is the only panacea."' 

"OUR JEWISH VISITORS AND PALESTINE DEVELOPMENTS" 

An editorial taken from The Boston Herald, December 30, 1921, bears interestingly on the Jewish question, and in a general way reviews various items by which we gain what would seem to be a fair conception of the present status of the Zionist Movement and of the progress and developments in the Holy Land. The lesson to the prophetic student continues to be, "In God's due time." 

"Boston has given welcome many times in the past to representatives of the Zionist movement, and this week its hand is warmly held out to the delegation which visits the city in the interest, not of Zionists alone, not of Palestinian Hebrews only, but of Jews everywhere. One thing we shall learn from these distinguished promoters of the movement which Theodore Herzl led so successfully is that the Holy land, despite all delays and setbacks, is today in a fair way of becoming Ca national home for the Jews! A few misunderstandings were inevitable, and a few anti-Zionist demonstrations followed the award of the Palestine mandate to Great Britain. But under the administration of Sir Herbert Samuel care is being taken to lessen the sources of conflict. The principle of absolute im­partiality in the treatment of races and creeds has been proclaimed with no uncertain voice. And full effect is being given to the provision that the advisory council shall be chosen 'from various sections of the people.' 

"Chief among the sources of trouble that remain is the 'Arab question' so-called. The political aspect of that question was well disposed of by Mr. Balfour when he expressed the hope that the Arabs 'would not begrudge that small notch in the Arab territory being given to the people who for hundreds of years had been separated from it, but who surely had a title to develop on their own lines in the land of their forefathers.' The racial aspect was raised by fear of a 'Jewish majority' developing in the Holy Land, and that bugaboo is dispelled by the fact that the Arabs so outnumber the other elements of the population as to postpone the alleged 'danger' indefinitely. Such immigrants, moreover, as now enter the country are carefully selected in their places of origin with a view to their fitness for agricultural colonization, or with regard to their knowledge of a particular craft or trade. Meanwhile the controversy over whether Palestine is to form a 'Jewish state' or to furnish a 'national home' for the Jews is falling into the background. 

"The logical outcome of the mandate and of the new settlement begun under the banner of Zionism is a better Palestine for both Arabs and Jews than it has ever been in the past. The Hebrew element, feared only to the extent that it is misunderstood, has already worked a revolution in the Holy Land. There are now seventy-two Jewish colonies in the country, owning among them 130,000 acres; since 1918 the Jews alone have spent more than $10,000,000 on improvements in agriculture and in other enterprises. The early Hebrew colonists even under Turkish rule introduced modern machinery and methods; the new Jewish colonists have added other gifts, and the 'restoration' of Palestine, especially in the matter of agriculture, will depend increasingly on them. Meanwhile modern oil works, plants for the distilling of essential oils, silk factories, glass works and other industries have sprung into existence, with an effect on the foreign trade of Jaffa alone which has increased it to a total of nearly $15,000,000 a year. It is further progress of this kind, to be attained only by hearty cooperation between Arab and Jew, which is to crown the work of Zionism in the Holy Land and make Palestine a benefit not only to its own people but also to the world." 

THE MINISTRY OF SORROW­

"Out of the depths have I cried unto Thee, 0 Lord!" "When He giveth quietness, who then can make trouble?'

--Psalm 130: 1; Job 34:29. 

[Reprint from Pastor Russell] 

THE life of every human being has its lights and shadows, its heights of joy and its depths of sorrow. These make up a large part of the warp and the woof of experience; and the web of character which flows from the active loom of life, will be fine and beautiful or coarse and homely, according to the skill and carefulness with which the individual weaves into it the threads of experience. In every life, in the present reign of sin and evil the somber shades predominate; and to such an extent is this true that the Word of God aptly describes the human family in their present condition as a groaning creation. "The whole creation groaneth and travaileth to­ gether until now," says the Apostle. The children of God are no exception to this universal rule; we also "groan within ourselves, waiting for the adoption, the deliverance of our Body"--our company, the Body of Christ.--Romans 8:22, 23. 

But while we are waiting for our deliverance, the daily experiences of life have a most important mission to us, and the manner in which we receive them should be a matter of deepest concern; for according to the use we make of them, each day's prosperity or its adversity and trial bear to us a blessing or a curse. Those experiences which we are accustomed to regard as prosperous often have in them subtle dangers. If wealth increases or friends multiply or a large measure of earthly joy comes to us, how almost imperceptibly the heart finds its satisfaction in the things of earth! But when the keen edge of sorrow and disappointment is felt, when riches or health fail, when friends forsake, and enemies take up a reproach against us, the natural tendency is to despondency and despair. 

Just here is a very important part of the great warfare of the Christian's life. He must fight the tendencies of his old nature and must confidently claim and expect the victory, in the strength of the great Captain of his salvation. He must not yield to the alluring influences of favorable outward conditions, neither must he sink beneath the weight of trials and adversity. He must not permit any experience in life, however hard and painful, to sour and harden him or make him bitter, morose or unloving. Nor may he allow pride or love of show, or self righteousness, to feed upon the temporal blessings which the Lord in His loving providence has given him to prove his faithfulness as a steward. 

DEPTHS OF SORROW LEAD TO HEIGHTS OF JOY 

Sorrow and griefs may, and perhaps often will, come in like a flood, but the Lord will be our Stay and Strength in every experience which He permits. The soul that has never known the discipline of sorrow and trouble has never yet learned the joy and preciousness of the Lord's love and help­fulness. It is in seasons of overwhelming sorrow and grief, when we draw near to the Lord, that He draws especially near to us. So the Psalmist found it, when in his deep affliction he cried to God, saying, "Out of the depths have I cried unto Thee, O Lord! Lord, hear my voice; let Thine ears be attentive to the voice of my supplications."' (Vs. 1, 2.) Feel­ing his own weaknesses and shortcomings, longing for full deliverance from every imperfection, and prophesying of the bountiful provisions of the Divine Plan of Salvation through Christ, he adds, "If Thou, Lord, shouldest mark iniquities [imputing them to us], O Lord, who shall stand? But there is forgiveness with Thee, that Thou mayest be feared [reverenced]."--Vs. 3, 4. 

How precious are such assurances when the soul is painfully conscious of its infirmities, of its utter inability to fully measure up to the perfect law of righteousness! How blessed it is to know that when our hearts are loyal and true, our God does not mark against us the unavoidable blemishes of our earthen vessel! If we come daily to Him for cleansing, through the merits of our Redeemer, our failures are not imputed to us, but freely forgiven and washed away. The perfect righteousness of our Savior is our glorious dress, arrayed in which we may come to God with humble boldness, courage--even into the presence of the great Jehovah, the King of kings and Lord of lords. 

If thus God ignores the infirmities of our flesh, and fully receives us and communes with us as His dear children, we should so regard one another, considering not and charging not against one another the infirmities of the flesh, which each humbly confesses, and which they, like us, are earnestly endeavoring to overcome by the grace of God, to the best of their ability. To each one of the Lord's true children the words of the Apostle apply: "If God be for us, who can be against us? . . . Who shall lay anything to the charge of God's Elect? Shall that God that justifieth? Who is he that condemneth? Shall Christ that died?" (Romans 8:31, 33, 34--Diaglott.) The case is different, however, when the infirmities of the flesh are cultivated, indulged in without proper effort to correct them, and are justified, in order that the faults may be continued. Then, indeed, they are charged against us, and if we do not speedily "judge ourselves," and take decisive measures to correct them, the Lord will Himself judge and chasten us.--1 Cor. 11:31, 32. 

In the midst of the cares, perplexities and difficulties that come to the children of the Lord, we are to trust Him fully, and to possess our souls in peace and patience! We are to wait patiently for the Lord to outwork the issues of our experiences in His own good way. How necessary is the patient waiting on the Lord! The Psalmist says, "I wait for the Lord, my soul doth wait, and in His Word do I hope. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning." (Psalm 130:5, 6.) In every experience of sorrow and distress, and when the strain of the jarring discords and the stinging vexations and wounds that make the heart bleed, threaten to overwhelm the spirit, let the child of God remember that "He knows, and loves, and cares," and that His ministering angel is ever near us, and that no trial will be permitted to be too severe. The dear Master is standing by the crucible, and the furnace heat will never be permitted to grow so intense that the precious gold of our characters shall be destroyed, or even injured. Ah, no! If by His grace the experiences may not work for our good, they will be turned aside. He loves us too well to permit any needless sorrow, any needless suffering. 

THE REWARD OF PATIENT WAITING 

"Commit thy way unto the Lord, trust also in Him, and He shall bring it to pass. And He shall bring forth thy righteousness as the light, and thy judgment as the noonday. Rest in the Lord, and wait patiently for Him." (Psalm 37:5-7.) We must not be disappointed and allow our faith to falter when the test of patient endurance is applied, while the outward peace and quietness which we crave tarry long. Our Father has not forgotten us when the answer to our prayers seems to be delayed. Outward peace and calm are not always the conditions best suited to our needs as New Creatures; and we would not desire conditions in which the precious fruits of the Spirit would not grow and develop in us. Therefore, "Think it not strange concerning the fiery trial which shall try you, as though some strange thing happened unto you, but rejoice." (1 Peter 4:12, 13.) He who numbers the very hairs of our heads is never indifferent to the sufferings and needs of His weakest and humblest child. Oh, how sweet is the realization of such loving, abiding care! "When He giveth quietness, who then can make trouble?" 

The saints have indeed in every sorrow and grief a blessed consolation of which the world is wholly in ignorance. None but the true child of God can know it. What is this consolation? Oh, you who have never enlisted under the banner of the Cross, who have never put yourselves wholly into the hands of the Lord to be moulded and fashioned into His glorious likeness, who have never made an earnest effort to stem the tide of the tendencies of your own fallen nature, who have never contended earnestly for Truth and righteousness in the midst of a crooked and perverse generation, what can you know of the sweets of this Divine consolation? It is the precious balm of Gilead for wounded spirits on the battlefield of life, it is the stimulating, refreshing draught for fainting souls, hard pressed by the relentless foe. It is the soothing caress of a loving hand upon the fevered brow of the noble contender for Truth and godliness. It is the gentle whisper of hope and love and courage when heart and flesh are almost failing. This is Divine consolation, the only consolation that has in it any virtue of healing or refreshment. It is reserved alone for those noble souls who are faithfully bearing the burden and heat of the day in the service of the King of kings; while those who listlessly drift with the current of the world and the downward tendencies of the carnal nature can never have an intimation of its sweetness. 

How loving and tender is our God, and how wise and strong! His promises have never failed those who have put their trust in Him. We may feel that our efforts to be good and to do good are very unproductive, that the opposition from without and within is very strong. But it is when we are weak, when we realize our own helplessness and incompetency, that we may be strong in the Lord and in the power of His might. It is then that we may realize that His strength is made perfect in our weakness. The fact that we are weak and lame does not separate us from the love and power of our God, while we are striving to do His will; for "He knoweth our frame, He remembereth that we are dust." Then let us more and more lay hold of this strength of the Lord, that we may courageously pursue our course in the narrow way of difficulty and trial. Precious indeed to the saint of God is the ministry of pain and sorrow! 

"YE HAVE SEEN THE PATIENCE OF JOB" 

The saints of every Age have learned the blessing of afflictions and sorrows. The Psalmist David says, "It is good for me that I have been afflicted, that I might learn Thy statutes;" and again, "Before I was afflicted, I went astray; but now have I kept Thy Word." (Psalm 119:67, 71.) God's faithful servant Job suffered almost overwhelming troubles, but the Lord brought him out into a large place when his testings had accomplished their designed effect. He was proven and strengthened by his sore experiences. Few if any of us could suffer more. He suffered the loss of all his property, then of all his children, whom he loved, then of the love and loyalty of his wife; and finally, he was smitten with sore disease--boils, from bead to foot. To crown all, three of his friends came to see him on hearing of his great trials; and instead of being true comforters, they added to his sorrows by insisting that his own sins must have been the cause of all these disasters; that his experiences must surely be punishments from the Lord because of unfaithfulness on his part. Surely poor Job was afflicted! 

But did he lose his faith in God? Hear him: "The Lord gave and the Lord hath taken away; blessed be the Name of the Lord!" (Job 1:21.) "Though, He slay me, yet will, I trust in Him." (Job. 13:15.) Job was indeed much cast down, but he maintained his integrity of character and his faith in the Lord through all. He did not charge God with injustice, and God did not desert His faithful servant. He reproved his accusers and required them to offer sacrifice, and instructed Job to pray for them, that their trespasses might be overlooked. In the end he was blessed more abundantly, than ever before. God made him a great type of the human family, of the troubles of their fallen condition and of their final restoration to all that was lost in Adam, with the blessings of added experiences to make them wise. How faithful is the Lord in all His dealings! Truly His children should never doubt His love; for 

"Faith can firmly trust Him,

Come what may." 

PRECIOUSNESS OF INTIMATE FELLOWSHIP WITH GOD 

It is when continued trust in the Lord and His many responsive providences in our lives have ripened into precious personal acquaintance and intimacy that we learn to delight in Him. Yes, it is when heart answers to heart, when pleading prayer brings recognized answers of peace, when the Divine love and care have been clearly seen in the guidance of our way, that we can recognize the abiding presence with us of the Father and the Son. Then, however dark may be our way, however severe may be the storm that rages about us, the thought of Divine protection is ever with us, so that as the children of the Lord we are never in despair; though cast down, we are not destroyed; though persecuted, we are never forsaken. We know our Father's hand is ever at the helm, that His love and care are sure and unfailing. 

Those who have come into real heart sympathy with God have learned to see Him as the Fountain of all goodness and Truth and blessing. To them He is the One altogether lovely. His Law is their delight. His friendship and love are their very life. When the heart has become thus centered in God, it is the most natural impulse to commit its way unto Him. These can truly sing with the poet: 

"So on I go, not knowing, I would not if I might;
I'd rather walk in the dark with God Than go alone in the light;
I'd rather walk by faith with Him Than go alone by sight," 

Surely these have the desires of their heart, and no good thing shall be withheld from them. Their fervent prayers avail much, and in the Lord's good time their righteousness, however much it may now be misunderstood, misrepresented and evil-spoken of, shall be brought forth as the light--clear, cloudless and widely manifest; and their judgment, the justice and righteousness of their course and of their hearts, shall be brought forth as the noonday. Even while we remain here as aliens and foreigners in the enemy's land, we shall be fed, nourished, temporally and spiritually, and shall rejoice and be glad in the "house of our pilgrimage." Precious indeed are the promises of God; and to the praise of His abounding grace, His saints of the past and of the present all bear ample testimony to their fulfilment. 

"Who need faint while such a river
Ever flows their thirst to assuage?­
Grace, which like the Lord, the Giver,
Never fails from Age to Age!" 

BEREAN STUDIES IN THE REVELATION 

STUDY XCVII--JANUARY 8

THE POURING OUT OF THE FIFTH VIAL--Rev. 16:10,11 

(581) Name the symbols that are employed in connection with the pouring out of the fifth Vial. What are the effects produced? H '20-198. 

(582) What is the general thought of early expositors regarding the application and fulfilment of the fifth Vial symbols. Point out wherein the application seems deficient and not to meet the requirements. H '20-198. 

(583) What great Church system is affected by the pouring out of this Vial? What great Church system claims

infallibility, and how is the term infallibility defined? H'20-198. 

(584) Explain the meaning of the symbolic expression "biting their tongues;" and how is this fulfilled ? State how recent proceedings and utterances of the Papacy have a bearing on the interpretation of this symbol. H '20-198, 199. 

(585) What condition is pictured to the mind in the expression "his kingdom was darkened"? H '20-198. 

STUDY XCVIII--JANUARY 15

THE POURING OUT OF THE FIFTH VIAL (Cont.) --Rev. 16:10, 11 

(586) Explain the circumstances and conditions that have caused Papacy to disannul many of her former decrees, H '20-199. 

(587) Give Scriptures showing the Lord's method of destroying error and binding those who are its supporters. H '20-199. 

(588) What are the facts which indicate in modern times a changed attitude toward the Bible and the appearance of reform on the part of the Papacy, more or less in conflict with her past proceedings? and show how this has a bearing on the fulfilment of this vision. H '20-199, 200. 

(589) What is the significance of the seat of the Beast? H '20-201.

 (590) Has the fifth Vial, or any of those preceding, met complete fulfilment up to the present time? H '20-201.

STUDY CIX--JANUARY 22

THE POURING OUT OF THE SIXTH VIAL--Rev. 16:12-16

(591) What historic account is the basis of the symbolic picture furnished us in the pouring out of the sixth Vial? What particular feature of the symbol leads to this conclusion? H '20-213. 

(592) Give a description of literal Babylon And its downfall. H '20-213. 

(593) Cite other Scriptures referring to Babylon and her overthrow, and show the correspondency between literal and symbolic Babylon. H '20-213. 

(594) To what does the "Great River Euphrates" refer? Give Scriptures in confirmation. H '20-213. 

(595) What is signified by the "drying up of its waters"? What incidents in late years have a bearing on this, and how may we look for a complete fulfilment? H '20-213, 214. 

STUDY CX--JANUARY .29

THE POURING OUT OF THE SIXTH VIAL (Cont.)--Rev. 16:12-16 

(596) Who are represented by the "Kings of the East"? What is the interpretation generally among expositors and what difficulty do we meet in harmonizing this view with the rest of the vision? H '20-214. 

(597) What is the antitypical significance of "the Dragon," "the Beast," and "the False Prophet"? H '20-214. 

 (598) What is represented by the three impure spirits like frogs? H '20-215, 216. 

(599) Give the significance of Armageddon? How and. when will this gathering to Armageddon be accomplished? What should be the attitude of the Lord's people in connection with these circumstances and conditions? H '20-216, 217. 

(600) Explain verse 15 and show its significance in connection with the rest of the vision. H '20-216, 217. 

STUDY CXI--FEBRUARY 5

THE POURING OUT OF THE SEVENTH VIAL--Rev. 16:17-21 

(601) Give a brief description of the pouring out of the seventh Vial. What particular thought do we get from the fact that this is the seventh Vial? H '20-231. 

(602) What thoughts of general importance are at oncesuggested to the mind in this symbolic picture? H '20-231. 

(603) Explain the symbolic significance of the word "Air" as used in the Scriptures. Cite Scripture texts. H '20-231. 

(604) What is the first result noticed after the pouring out of the seventh Vial; and what reasonable conclusion do we arrive at regarding the voice from the Temple? H '20-231, 232. 

(605) In what sense is the seventh Plague distinct and separate from the preceding six, and what is there to be observed concerning the fulfilment or close proximity of this seventh Vial symbol? H '20-232.

THE REVELATION OF JESUS CHRIST

SERIES XIII-A -- CHRIST'S MESSAGE TO PHILADELPHIA (Cont.)

"Behold, I come quickly: hold that fast which thou hast, that no man take thy crown."--Rev. 3:11. 

IT will be seen to be of peculiar and solemn significance that the Savior in His message to Philadelphia announ-ces the imminence of His Second Coming--that it is about to occur--is near at hand.The language, therefore, seems to say that when this period of the Church's history shall be reached, she will have approached closely unto the end of the Age, and it will then be a comparatively short time until the official Second Presence of Christ will be revealed on the earth for the purpose of gathering all the faithful unto Himself and the establishing of His Kingdom in fulfilment of the many Divine promises. 

IN THE DAYS OF HIS PRESENCE 

When the close of this period of time, covered by the Philadelphian phase of the Church is reached, the Second Coming of Christ will indeed be at hand. Only one message then remains to be delivered--that to Laodicea. In that message, the Savior announces not that He will come soon, but that He has come: "Behold, I stand at the door, and knock," which clearly implies that His Second Advent will then be an accomplished fact. 

It is the steadfast conviction of many of the faithful watchers who have given the subject of time prophecy and of our Lord's Second Coming the most sober and careful consideration, that the Church has already merged from the Philadelphian period into that of Laodicea. The reaching of this conclusion has caused such watchers to earnestly examine all Scriptural testimony, in the light of the signs of the times, to discern if possible a line of proof evidencing the fact that Christ's Second Presence has already taken place. Such sober investigation appears to have been well rewarded in the revealing of such facts, such lines of truth, as have led us to consider seriously the teaching that the Master has indeed come, in an official capacity the second time, to execute the Divine Purposes and to fulfil all thing written. In fact, the evidences presented, appeal most strongly that the words of the Savior, "Behold, I come quickly," have met their fulfilment. He said that His coming was to be "as a thief." The signs about us of His presence are many. Amongst these is the clear unfolding of the great Divine Plan of the Ages. The marvelous assembling of the various truths by which God's purpose throughout the Ages is fully appreciated by a good number of His people, is one of the many evidences that we are living now in the days of the Second Presence that He has come forth and served His people with things new and old out of His great storehouse. (Luke 12:37.) Other evidences can and will be noted in due time in the course of this study. 

THE TRUE CHURCH BOUND TOGETHER ONLY BY LOVE 

Philadelphia, located as it is, in the successive order of the seven Epistles, between Sardis and Laodicea, both of which latter represent conditions existing in the rejected church systems of Romanism and Protestantism, seems to stand, with its blessed principles of brotherly love, in marked contrast with these two Churches, as picturing that movement in which the brotherhood of God's saints is being more clearly made manifest. As already noted, Philadelphia does not seem to represent any system or organization, but rather that movement of the Spirit, the object of which is to emphasize the oneness of all true believers as children of the one Father, having one Lord and Master, one faith and one baptism, members of the one Body, united together by the one Spirit in the bond of peace. As there is not one single thing in Laodicea. to commend, Philadelphian conditions in Laodicea must not be looked for in an organized state, but rather as a condition manifested by individual believers both inside and outside of the organized profession. It is very apparent from the teaching of other Scriptures that all the true and overcoming believers in the Laodicean period will not be found in one organization of their own. This seems apparent from the fact that every religious organization, as such, will at last be "found wanting" and will go down in the closing scenes of the "hour of trial that is to try those who dwell on the earth." Therefore, all attempts to accomplish such a binding together, will of necessity fail. The true overcomers will be known as lovers and defenders of God's Word, and confessors of everything that is comprehended in "His name,"--free from human bondages; and beyond all this, recognizing and fellowshiping and cooperating in service, so far as they are permitted, with all who love our Lord Jesus Christ. And they will be manifesting in its fulness the Philadelphian spirit of brotherly love. 

This latter state or condition has always described the more than overcomers" of all ages, and will continue to describe them in the rejected Laodicean period, even until the end. 

"HOLD FAST THAT WHICH THOU HAST" 

Again, as noting a matter of vital importance, it should be remembered that Philadelphia is the only Church, but one, that received no rebuke, no reproof. This being true, most naturally there comes to our mind the question, What then is the overcoming? for overcoming is as much required of Philadelphian believers as it is of those in the other Churches, Ephesus, Smyrna, etc. There can be but one answer. It is contained in the solemn and Divine warning of the Savior: "Hold that fast which thou hast, that no man take thy crown." The overcoming, then, is represented in the holding fast the Philadelphian character of love-brotherly love. This is that which even now in Laodicea is trying, testing, proving, the hearts of those who claim to possess so much of Truth. Let the followers of Christ now living take heed, then, that they are found to be true Philadelphians, though they do not belong in the prophetic sense to that period, which is in the past. Whatever other tests there may be--and there are other tests--whatever more is required, the Philadelphian character, the spirit of brotherly love is the great test, the final test. This test is not that of loyalty to a system, an organization, a human agent, a messenger, but loyalty to Christ, which will be the holding fast of the Word and the Name and the patience of Christ. "Not the word of even the leaders of God's raising up. The truth must ever commend the man, never the man the truth. One great danger is, lest, having begun with the former principle, we slip into the latter. Even the truth they [the Divinely called leaders] teach is not truth received till it has been gotten at the Master's feet and in communion with Himself--till you can hold it, not with the eyes shut, but with eyes open-till you can maintain it for truth against the very instrument used of God to give it you, if need by. 'If we or an angel from heaven preach any other Gospel unto you than that ye have received, let him be accursed.' 

"Then, Hold Fast!, When it is no longer a question if it be the truth, but only of its consequences. Hold fast: though those who have held it with you, or before you, give it up; though it separate you from all else whomsoever; though it be worse dishonored by the evil of those who profess it; though it seem utterly useless to hope of any good from it; in the face of the world, in the face of the devil, in the face of the saints--'hold fast that which thou hast, that no man take thy crown!' 

"For many a crown has been lost, and many a crown will be lost, if the Lord should tarry. Yet he who will hold fast shall find Christ's arms underneath him, Christ's hands upon his hands. He shall not only keep, he shall be kept; in the might of Christ's victory he shall stand, and the crown given he shall cast before the Giver of it as a trophy of His own conquest, and the fruit of His grace." * 

The proper holding fast to the Word, the Name, and the patience of Christ, will always be in the Philadelphian spirit, the spirit of love, love for those whom Christ specially loves--those for whom He laid down His life. "[Though] no one has seen God at any time, [yet] if we love each other God dwells in us; and His love has been perfected in us." (1 John 4:12.) Therefore, "Let brotherly love continue." 

A PILLAR IN THE TEMPLE OF MY GOD 

Next we have the cheering promise to the overcomer: "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out." 

The "Temple" in this passage refers to the anti-typical Temple, the glorified Christ, Head and Body. The use of the pillar as a figure here seems to have reference to the purpose for which the two great pillars for the porch of Solomon's temple of old were used: the one was called Jachin, meaning "establisher"; the other Boaz, meaning "in which is strength." The Philadelphian, who has in the present time, "little strength," becomes in that great anti-typical Temple a pillar of strength. The true Philadelphian describes, in. fact, the final overcomers; Philadelphia describes the company of such. Pillars are simply expressions of strength. The word is used in I Tim. 3:15 as descriptive of "the Church [house] of God, the pillar and ground of the truth." 

"And I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name." 

Reference is doubtless made here to the custom prevalent in all ages of writing upon pillars or obelisks records and histories. During the long centuries of the past, the great Babylon had been claiming to be this anti-typical Temple, the New Jerusalem, the Kingdom of God; and thus the true significance of the name of the New Jerusalem, of my God, the Temple of God, and its pillars, was hidden, except to a few, during these same long, dreary centuries; while a counterfeit, of Satan's manufacture, is so-called, having no resemblance whatever to God's Temple and its pillars, or Holy City. His faithful ones then will be pillars of strength in that Temple. They have, all down the centuries, been despised and looked upon as merely negativing everything in the midst of the multitude of names claimed by the false church in this world. But at last, all the names worthy of being known are, as it were, permanently graved upon the true Philadelphian overcomers. They had gone forth to Him without the camp, in this life, but now, no more to go out, but fixed, established as pillars in God's great Temple, through which the whole testimony and character of God, written as it were on these pillars, will be made known to the world. 

*GRANT, The Revelation of Jesus Christ, pp. 207, 208. 

"AND HE SHALL GO NO MORE OUT" 

One of the clearest, most edifying and soul-refreshing interpretations of this wonderful promise to the overcomer is that given by MR. BARNES, who wrote in 1851. It is strengthening to the faith of the devout believer as be discovers how God, from time to time, has unfolded His Word to various servants (who lived and wrote in the Philadelphian period, particularly in its closing years), for the encouragement and upbuilding of His people. While we do not find that they had the full, clear light of the "morning," they had on some matters as clear a vision as those faithful ones who have testified and are testifying outside of the various systems of the Laodicean period. This was eminently true of this Philadelphian writer. We quote from his comment on these words of Christ addressed to the Philadelphian overcomers: 

"The promised reward of faithfulness here is, that he who was victorious would be honored as if he were a pillar or column in the Temple of God. Such a pillar or column was partly for ornament and partly for support, and the idea here is, that in that Temple he would contribute to its beauty and the justness of its proportions, and would at the same time be honored as if he were a pillar which was necessary for the support of the Temple. It is not uncommon in the New Testament to represent the Church as a temple, and Christians as a part of it. (See I Cor. 3:16, 17; 6:19; 2 Cor. 6:16; 1 Pet. 2:5.) 'And he shall go no more out.' He shall be permanent as a part of that spiritual Temple. The idea of 'going out' does not properly belong to a pillar, but the speaker [Christ] here has in His mind the man, though represented as a column. The description of some parts would be applicable more directly to a pillar in others more properly to a man. Compare John 6:37; 10:28, 29; 1 John 2:19, for an illustration of the sentiment here. The main truth here, is that, if we reach heaven, our happiness will be secure forever. We shall have the most absolute certainty that the welfare of the soul will no more be periled; that we shall never be in danger of falling into temptation; that no artful foe shall ever have power to alienate our affections from God; that we shall never die. Though we may change our place, and may roam from world to world, till We shall have surveyed all the wonders of creation, yet we shall never 'go out of the Temple of God.' When we reach the Heavenly world, our conflicts will be over" our doubts at an end. As soon as we cross the threshold, we shall be greeted with the assurance, 'he shall go no more out forever.' That is to be our eternal abode, and whatever of joy or felicity or glory that bright world can furnish, is to be ours. Happy moment when, emerging from a world of danger and of doubt, the soul can settle down into the calmness and peace of that state where there is the assurance of God Himself that that world of bliss is to be its eternal abode. 

"'And I will write upon him the name of my God,'--considered as a pillar or column in the Temple. The name of God would be conspicuously recorded on it to show that he belonged to God. The allusion is to a public edifice on the columns of which the names of distinguished and honored persons were recorded; that is, where there was a public testimonial of the respect in which one whose name was thus recorded was held. The honor thus conferred on him 'who should overcome,' would be as great as if the name of that God whom he served, and whose favor and friendship he enjoyed, were inscribed on him in some conspicuous manner. The meaning is that he would be known and recognized as belonging to God; the God of the Redeemer Himself--indicated by the phrase, 'the name of my God.' 

HOME AT LAST IN THE HOLY CITY 

"'And the name of the city of my God'--that is, indicating that he belongs to that city, or that the New Jerusalem is the city of his habitation. The idea would seem to be, that in this world, and in all worlds wherever he goes and wherever he abides, he will be recognized as belonging to that holy city; as enjoying the rights and immunities of such a citizen. 

"'Which is New Jerusalem.' Jerusalem was the place where the temple was reared, and where the worship of God was celebrated. It thus came to be synonymous with the Church--the dwelling place of God on earth. 

"'Which cometh down out of heaven from my God.' Of course, this must be a figurative representation, but the idea is plain. It is (1) that the [glorified] Church is, in accordance with settled Scripture language, rep­resented as a city [a government]--the abode of God on earth. (2) That this, instead of being built here, or having an earthly origin, has its origin in heaven. It is as if it had been constructed there, and then sent down to earth ready formed. The type, the form, the whole structure is heavenly. It is a departure from all proper laws of interpretation to explain this literally, as if a city should be actually let down from heaven; and equally so to infer from this passage and the others of similar import in this book, that a city will be literally reared for the residence of the saints. If the passage proves anything on either of these points, it is, that a great and splendid city, such as that described in chapter 21, will literally come down from heaven. But who can be­lieve that? Such an interpretation, however, is by no means necessary. The comparison of the Church with a beautiful city, and the fact that it has its origin in Heaven, is all that is fairly implied in the passage. 

" 'And I will write upon him my new name.' The reward, therefore, promised here is, that he who by persevering fidelity showed that he was a real friend of the Savior, would be honored with a permanent abode in the holy City of his habitation. In the Church redeemed and triumphant [symbolized by the New Jerusalem] he would have a perpetual dwelling, and wherever he should be, there would be given him sure pledges that he belonged to Him, and was recognized as a citizen of the heavenly world. [We would say, sharers in the Heavenly Government itself.]"* 

*Notes on Revelation, pp. 118-120. 

We should hardly expect that this man of God, who may well be regarded as one of the light-bearers of the Philadelphian period, would understand the full nature of the reward of joint-heirship with the Redeemer in His Kingdom. There were those, however, who lived in the latter part of the Philadelphian period who did have clear views of the reigning with Christ. From the writings of some of these faithful ones, we have already quoted, and will, in the interpretation of some of the visions farther on in the book, have occasion to quote more of them. However, MR. BARNES was what is termed a Post-Millennialist, and therefore would fail to understand the nature of this reward as having reference to the thousand-year reign of Christ and His overcoming saints. In a comment on Rev. 3:21, which mentions particularly the reward of the overcomers as being privileged to occupy the throne with Christ, he has said that they will share His honors and triumphs: 'Even as I overcame'--as I gained a victory over the world, and over the power of the Tempter. As the reward of this, He is exalted to the throne of the universe, and in these honors achieved by their great and glorious Head, all the redeemed [the overcomers] will share." 

"WHAT THE SPIRIT SAITH" 

The Philadelphian message closes with the seven-times-repeated individual application contained in the words: "He that hath an ear, let him hear what the Spirit saith to the Churches." There seems to be some special significance in the fact that while Christ utters these words, the hearer is to give heed to what the "Spirit" saith. It would seem to be that only those who possess a large measure of the Holy Spirit would be able either to understand or heed Christ's words. That spirit will cause all to feel a dependence upon the Father; it is a submissive spirit to the Father's will--a prayerful spirit, a holy spirit, a meek and humble spirit, an uncom-promising, loyal spirit to the Truth, a self-sacrificing, cross-bearing spirit. In the very many tests that will be applied to the overcomer, many of them will have to be met and decided by the kind of spirit manifested by those who bring or cause the tests to come. In other words, in the various siftings and separations that come along doctrinal lines, of those possessing this Holy Spirit there will be some who will be able to decide where they stand only by the spirit manifested. In other words, it will be more the spirit that will be manifested that will enable them to detect error, etc.; and this, on account of inability to decide for themselves the correctness of some of the doctrinal teaching advanced by professed teachers.

ELIJAH IN NABOTH'S VINEYARD

JANUARY 29-1 KINGS 21:1-29--

Golden Text.--"Be sure your sin will find you out."--Num. 32:23. 

JEZEBEL is marked by the incidents of this les­son, if we had no other record of her evil way, as being a most diabolical woman. The tender­ness which belongs to her sex had entirely given place to the feeling of envy, pride and ambition, incident to her great exaltation to power as the wife of King Ahab. She was ready to instigate perjury, and the foulest of murder, to gratify her whims, or to please those who truckled to her vanity. And the terrible degradation to which the people of Israel and their elders, who were presumably of average or more than average intelligence, had descended, is shown by their willingness to obey their wicked queen, in utter disregard of their own consciences and of justice. It is doubtful whether our disgust should be greater with the queen, who instigated the evil, or with the elders, who so supinely became her tools to accomplish it. This shows, however, that where a people lose sight of the grand teachings of the law of the Lord, and come under the influence of the devil, through other religions; there is no knowing where the corruption of morals will end--all sense of justice and right seems to become obliterated in proportion as people are separated from the Lord and from the word of His testimony. 

The fact that infidels of today are not always immoral is no contradiction of this thought, for although they may reject the Lord in their hearts, they cannot reject nor get away from the influences of His law of justice which has come to be recognized throughout the entire civilized world, and made the basis of all civil law. Besides, they are continually in touch with Christian influences, and some of them (for instance, Robert Ingersoll) received from Christian parents a good moral basis of character, which would not exhaust in one generation, even though the faith were lost from it. 

THE SIN OF COVETOUSNESS 

The beginning of this crime perpetrated by Jezebel and the elders of Israel--the murder of Naboth--was Ahab's sin of covetousness. He coveted Naboth's vineyard, and wished to purchase it, and, as the sequel shows, although he did not perpetrate the crime of murder himself, he was quite satisfied with the crime and its results, and hastened to appropriate the murdered man's vineyard, at the earliest opportunity. There is a great lesson here for Christian people today. While the crime of murder is recognized and thoroughly reprobated, the crime of covetousness is now not only general and common, but almost approved as proper. It seems to be generally practised, and almost without a suspicion as to its being wrong, sinful, condemned of the Lord, and fruitful of many evil works of the flesh and of the devil. 

We do not mean to charge as covetousness a desire to prosper as well as one's neighbor: desires are covetous when we wish to possess and enjoy that which we see in the possession of our neighbor: it implies a willingness to take from him a part or all of his prosperity, and to appropriate the same to ourselves. This spirit of covetousness may be readily discerned among business men and manufacturers; less readily discerned, but nevertheless present, in the ranks of labor, and in the social circle. It is unnecessary to point out how business people envy one another success, and seek to attract from one another the trade which brings the success. And in the ranks of labor, especially where competition is open, it is not infrequently the case that the workman will disparage the work or character of a fellow-workman, in order to have favor with the overseer or employer, or in hope of personal advancement. These are illustrations of covetousness in operation. 

In society it works very stealthily, very quietly, fearing that it should react upon the covetous one unfavorably; hence, in society, the effort to undermine the character of another and thereby to advance one's self in the good graces of others, is kept under cover, and ably assisted by its yokefellow, hypocrisy. When covetousness sees an other occu­pying a preferred place it stealthily conceals the dagger with which it would smite the Naboth that thwarts its ambitions. It sometimes assumes a mask of love, and strikes the dag­ger of scandal under professions of love and esteem, or of pity and sympathy. At other times it has the hypocritical mask of duty, religion, fidelity to God, etc., while it seeks to stab Naboth in his vitals, and to gain possession of the vineyard coveted, or whatever it may be. 

Nor is the Church of God free from those who have this spirit of covetousness. It inspires many petty jealousies and envyings and strifes as to which should be greater, for honorable positions, etc. And how many large and small scandals have been the results of covetousness, and a desire to break down the influence of one, for the purpose of establishing the influence of another, or of himself or herself! 

Ahab's covetousness was of the most approved kind, in that it sought to act through others, and stoned Naboth to death by proxy, rather than directly by his own act. That Ahab fully endorsed the conduct of Jezebel is shown by his ready acceptance of the fruits of her villainy; and this fact, in connection with the fact that the Lord sent the reproof as much to Ahab as to Jezebel, leaves room for the inference that he bad intentionally worked upon the feelings of Jezebel, with a view to getting her (more courageous for wickedness than himself) to devise and carry out plans for the satisfaction of his covetousness. So some today seem to feet free to covet the possessions of others--social, religious, financial or otherwise--and to take possession of these, if possible, but they strive to have the dirtiest part of the work done by others, or at least not directly by themselves. But such unquestionably are sharers in every crime to which their covetousness by any road may lead others, 

THE HEART DECEITFUL ABOVE ALL THINGS 

Let all who have named the name of Christ be especially on guard respecting this deceptive, covert sin; and the best ounce of prevention that we can take against it (far better than any pound of cure after it, has entered in) is to have our hearts permeated with the spirit of love, of which we are told, "Love worketh no ill to his neighbor." And more than this, "Love envieth not, seeketh not her own [interests merely, but is concerned for the interests of others], is kind, helpful, generous, good." 

 As an illustration of how hypocrisy usually accompanies covetousness, seeking to cover up the real motives and intentions not only from fellow-creatures, but from one's own conscience, and from the Lord, note in this lesson how Jezebel accomplished her purpose through the appointment of a feast, and the giving of Naboth, the victim, a seat of honor in connection therewith. Alas, that it must be said that religion has often been injured by being made the tool of hypocrisy and covetousness. And similar principles are still at work in the world, and the same great prime mover and instigator of evil is still master of ceremonies, and as willing as ever to help forward every wicked cause and to prosper the evil work and way of the covetous. "We are not ignorant of his devices." 

"My soul, be on thy guard,
 Ten thousand foes arise;
The hosts of sin are pressing hard
 To draw thee from the prize."

But while the Lord did not interfere to Protect Naboth, nor to prevent the machinations of the Evil One and his servants, he nevertheless took note of the evil, and did not permit it to pass unpunished. Accordingly, when Ahab went in to take possession of the vineyard, and to rejoice his heart that his covetous desires had reached accomplishment, the Lord sent Elijah to meet him in the vineyard. Ahab recognized the Prophet at once, and evidently smitten by his conscience, exclaimed: "Hast thou found me, O mine enemy!" And Elijah answered, "I have found thee, because thou hast sold thyself to work evil in the sight of the Lord." Then follows the prophecy of violent deaths to his children, and that the dogs should eat Jezebel; all literally fulfilled later. 

However, Ahab was learning to have great confidence in the word of Elijah, and in the power of Jehovah; and when he heard this prophecy, "he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth and went softly." On account of this degree of repentance the Lord sent word through Elijah that the calamities prophesied would not be in Ahab's day, but in the days of his sons. The fact that sinners may for a time go unpunished, the Apostle Peter shows us, is a mark of God's patience and forbearance, and not an indication that He will not reward both the welldoer and the evildoer. 

Some one has said, "Covetousness is like drinking the salt waters of the sea, which only increase the thirst; or like piling wood on the fire, which only makes it burn the fiercer; or like climbing higher, which only enlarges the horizon of the desires." The only covetousness encouraged by the spirit of righteousness and the Word of the Lord is that mentioned by the Apostle, "Covet earnestly the best gifts"--the gifts of Divine grace and love which neither rob others, nor make God the poorer.

ELIJAH TAKEN UP INTO HEAVEN,

FEBRUARY 5-2 KINGS 2:1-18

Golden Text.- "Be thou faithful unto death, and I will give thee the crown of life."--Rev. 2:10 

THE closing scenes in the life of Elijah's career are indeed of intense interest to the Christian. The separation from Elisha by the fiery chariot, and his being carried heavenward by the whirlwind, are features that may be properly regarded as of special import, for the reason that they appear to be pictorial of matters and circumstances that pertain to the close of the Church's career in the flesh. 

From the lessons which we have previously considered in the history of Elijah, it is quite manifest that his life in a general way was intended to be pictorial, illustrative. This we say, not as our surmise or guess, but because we have positive statements in the Scriptures which unmistakably indicate that Elijah was a typical character. The prophecy of Malachi, recorded in the last Book of the Old Testament, bears us down to the close of the present dispensation and identifies an Elijah class--"Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord." (Mal. 4:5.) Again, reference is made to Elijah in the New Testament, in connection with our Lord's First Advent. The work of John the Baptist was said to have been the work of Elijah; that is, a work more or less corresponding to the work of Elijah the reformer. (Luke 1:17.) Our Lord Himself identifies Elijah with the work that was going on at that time. (Matt. 11:14.) And Jesus said, "Elias truly shall first come, and restore all things."--Matt. 17:11. 

TYPICAL FEATURES IN THE LIFE OF ELIJAH 

It is only when we view the history of Elijah from the standpoint of a type of more wonderful things coming afterward on a larger scale, that we can grasp in any measure the force and meaning of the lessons taught through these types. In connection with the present lesson we will briefly note some of the striking pictures in Elijah's history. 

We see in John the Baptist the repetition of the type, he being a fresh type corresponding to Elijah, as Herod corresponded to Ahab; and Herodius was an advanced type of Jezebel. Similarly John the Baptist, like Elijah, sought to effect a reformation in Israel, and similarly he failed. Let us glance very hastily at the antitype of these things portrayed in the Book of Revelation. There the antitypical Jezebel is distinctly pointed out, and, in harmony with commentators since the Reformation time, we understand the antitype to be the apostate Church, the Papacy--the civil government of the Roman Empire in its decisions corresponding to King Ahab, conse-quently the agent of the antitypical Jezebel in accomplishing her desires, in propagating her system and destroying the prophets of the Lord. As had been predicted, so it was fulfilled: "She wore out the saints of the Most High God," and "was drunken with the blood of the saints."--Rev. 17:6; 18:24. 

In the antitype, if Papacy represents the woman Jezebel, and if the civil power was the antitype of Ahab, where is Elijah? We answer that the antitypical Elijah all through this Gospel Age has been made up of the Lord's faithful people, the saints--a body of many members, yet in all a "little flock." We have already shown that the antitypical Elijah, who must first come and do his work before the Second Advent of Christ in the glory of His Kingdom, is the true Church of Christ in the flesh--of which Jesus was the Head, of which the Apostles were prominent members, and to which number all the true saints of the Lord from then to the end of the Gospel Age, while in the flesh, must belong. This Elijah class was invisible during a large portion of this long period of nearly nineteen centuries. As Elijah the Prophet disappeared just prior to the drouth and was not seen and could not be found during the drouth, so with the antitypical Elijah class. As a class they disappeared about the year 300 and were not seen for about three and a half symbolic years, namely, until the time of the Reformation, about 1550, even as Elijah disappeared after announcing the drouth and did not re-appear until nearly the conclusion of that period of three and a half literal years. The drouth really began about 539 A. D. and the copious showers of refreshing came three and a half symbolic years later in 1799 A. D. 

This period of three and a half years, equaling forty-two months or 1260 days, is particularly mentioned in, all three of these different forms in Revelation. (12:6, 14; 13:5.) The whole world is witness to the great drouth that prevailed throughout Christendom from the year 300 until the time of the Reformation. It is particularly known as the period of the "Dark Ages." With the re-appearance of the Elijah class prominently before the world, represented in the Reformers of Luther's time, we have some measure of reassertion of the proper worship of God. The Reformation work up to the year 1799 was preparatory, just as the work of Elijah on Mount Carmel and with the priests of Baal was preparatory. Then followed the great shower of blessing, scattering the Word of God throughout the whole world in every language under heaven. Nearly all of the present Bible Societies were organized between 1803 and 1815. There has been a great and refreshing shower of Grace and Truth come to the world. The antitype of Ahab, civil government, has to a considerable extent recognized the general truth of the mat­ter, but they are more or less closely affiliated with and under the influence of the Jezebel system, and alas! as Revelation clearly points out, Jezebel today has daughters--systems termed Protestant--which, nevertheless, copy largely the Mother's spirit. It is through the influence of the Daughters that the antitypical Elijah may expect future persecutions, in­stigated by the Mother, accomplished through the Daughters, as typically represented in the case of John the Baptist, be­headed by Herod at the instance of Salome, but at the in­stigation of Herodias--Jezebel. This, however, is looking down to a period in the future. 

Inasmuch as the close of Elijah's career was of such an unusual character, associated with such spectacular demon­strations, we feel justified in assuming that this also formed a picture designed for the edification and instruction of the Church, particularly as it forecasts or foreshadows the close of the Church's experience and her separation from earthly scenes through fiery trials (pictured in the fiery chariot and horses) and her departure to heavenly scenes (pictured in the whirlwind by which Elijah was lifted heavenward). 

MODERATION IN FINDING TYPES 

But while we may very reasonably and profitably see these general lessons and pictures in the career of Elijah, we are inclined to caution against making types of every detail and incident. We believe a great mistake has been made along this line and many have been led into vagaries and into idle and foolish speculation, resulting in much confusion of mind; as for instance, the smiting of Jordan with the mantle, by both Elijah and Elisha; their journeying to Gilgal, to Bethel, to Jericho, and thence to the place where the parting occurred; other related incidents, such as the anointing of Hazael, King of Syria, and Jehu, King of Israel, and the slaughters in Israel wrought by these kings--all of these matters are regarded by some as being positive types and pictures of circumstances and events that relate to the experiences of the Church. Neither is it for us to positively deny that some or all of the above points mentioned may be pictorial or intended as types: we are merely giving a word of caution in saying that we cannot be too sure respecting these related incidents and details that are connected with the lives of Elijah and Elisha; and for ourselves, we believe we would be making a serious mistake to attempt to draw positive conclusions and to base certain special activities in Christian work on our personal interpretation of these minor incidents in the history of Elijah and Elisha. 

The brethren of our INSTITUTE have been appealed to repeatedly to attempt to fix something definite as to the significance of the smiting of Jordan and as to the significance of the various stops that were made by Elijah and Elisha in their journey just prior to Elijah's departure. Others have sent to us their manuscripts presenting results of many days of investigation of the subject, with the request that we publish their findings as newly discovered light. We can only say that up to the present time we have been unable to arrive at any definite conclusion that the various items mentioned foregoing were intended to be particularly illustrative of certain events and developments in the midst of the Lord's people in these latter years. 

WE SPEAK THAT WE KNOW 

Not that we would say that these things have no meaning to us at all, for we regard them as containing general lessons; but as for fixing them as positive types, the Lord has not yet given us to see that it would be pleasing to Him to do this. We freely acknowledge that in the latter years of the min­istry of BROTHER RUSSELL, he did speak quite freely respect­ing some of these incidents in the experience of Elijah and Elisha, but his statements show that he himself had not arrived at positive convictions regarding a typical significance; as for instance, at one time, in expressing his opinion upon the sub­ject, it would appear to him that the symbolical smiting of Jordan was in the past, and that the Elijah and Elisha classes of the present time were sojourning beyond Jordan, "walking and talking together, as they approached nigh unto the place of separation." Again, at another time, he would express the matter reversely, as though the smiting of the Jordan on the part of the Elijah class was still future. This appears to have been his latest thought. However, as we have before stated, our Brother gave us no utterance that would lead us to believe that he had conclusively fixed the interpretation of such points as this; and while we hold our minds open and ready to see whatever of further information the Lord may be pleased to give, we can only say that if the minor incidents, such as the journeying together of Elijah and Elisha, the smiting of the Jordan, etc., are in­tended to be positive pictures of events here, up to the present time the Lord has not given us to see the significance sufficiently clear to make any definite presentation, and we are content to wait patiently upon Him, believing that this attitude and course on our part are more acceptable than if we became feverishly impatient and determined that we must make positive pictures and types out of every item and detail in the career of Elijah. 

As bearing upon the closing features of Elijah's career, which this lesson especially considers, we submit the exposition written and published by BROTHER RUSSELL in his magazine in August, 1904. Of all his writings that we have on this particular matter, we know of none that is more illuminating, clear and convincing than this. We therefore commend it to the careful consideration of all.* 

*In this connection we would also recommend the careful rereading of Chapter 8 of the Second Volume of Studies in the Scriptures, which deals quite exhaustively with the typical features of the life of Elijah. 

BROTHER RUSSELL WRITES CONCERNING ELIJAH AND ELISHA 

"The words, 'When the Lord would take up Elijah,' suggest that Elijah had a specially protected life--that it was not subject to the power of his enemies--that he was wholly under Divine control. And this is true also of the antitypical Elijah class of this Gospel Age. It was true, we remember, of the great Head of this class, Jesus in the flesh. The Scribes and Pharisees made many attempts at His life before the successful one, but could not harm Him previously because 'His hour Was not yet come.' So with every member of His Body in the flesh, every member of the Elijah class--not even a hair of their heads could fall without Divine notice and permission. These are not to esteem that any of their affairs are accidental, for being fully consecrated to the Lord and fully accepted by Him, all of their affairs, great and small, are under Divine supervision--their health or sickness, their rights or privileges, their joys or sorrows. 

"We are not in this wishing to intimate fatalism, but rather a Divine supervision. If trials and disciplines and corrections, either of poverty or sorrow or ill health, be necessary for the correction of these, they will surely have them; and some or all of these may come to them even though not as chastisements, but as lessons of experience necessary for their development for places in the Kingdom or for their usefulness in the Lord's service in the present time--as was the case with our Lord. Those who are of the Elijah class, fully consecrated to the Lord, will be glad to have this Divine supervision of their affairs and will rejoice in it. This, however, would not mean that they may not and should not do whatever would appeal to them as being wise and reasonable for the maintenance of their health or its recovery, for the satisfying of their hunger or thirst, or for the betterment of their temporal interests. But while using what to them may appear to be reasonable means, they will consider that these also are in the hands of the Lord, and, if successful, that they are His provision, to be accepted with thankfulness; while, if unsuccessful, they will be willing to accept the results without murmuring with full assurance of faith that God is able to make all things work together for their good. 

"AT THE SCHOOLS OF THE PROPHETS" 

"Elijah and Elisha were at Gilgal, one of the cities at which was located a 'school of prophets,' where piously inclined young men sought instruction respecting the Divine Law under the supervision of those who were recognized as prophets, and with a view to become doctors or expounders of the Law of God in the various cities in which they lived. Elijah and Elisha had been at this place for some time, and now Elijah proposed a journey, suggesting that Elisha go not with him The latter, however, would not forsake the older prophet, whom he styled his master, and toward whom he performed the duties of a body-servant. So they went together to Bethel, at which was located another 'school of the prophets.' We are not told how long was the stay at Bethel, nor what the prophets did or said at the school, but we do know that the pupils, known as the sons of the prophets, came privately to Elisha and in confidential whispers asked him if he was aware that the Lord was about to take from him his master Elijah. 

"Elisha's answer was that he did know it, but did not wish to discuss the matter. Evidently he was filled with sorrow at the thought of the loss he was about to sustain, for everything indicates that during the ten years or more that he had been Elijah's servant and co-laborer in the prophetic office, a deep personal attachment had sprung up between the two men, who in some respects were very dissimilar. Again Elijah suggested that Elisha should tarry while he would go on to the city of Jericho; but again, with strong vociferations of his earnestness, Elisha declined to leave his master. When they arrived at Jericho Elisha had a similar experience, the sons of the prophets again asking him whether or not he had heard of the Lord's intention to take up the prophet, and again he refused to discuss the matter. For the third time Elijah suggested to him that he tarry while he would go farther under the Lord's direction, not to a city but to the river Jordan, but Elisha would not tarry and they went on. 

"These visits to the schools of the prophets before Elijah was taken away doubtless had a beneficial effect upon these students of the Lord's Word, who well knew the aged Prophet and his allegiance to God and God's power manifested through him. This last visit would be impressed upon their minds and go with them to the various cities of Israel in due time. Meanwhile the revelation which had been made to them, that God intended to take Elijah by a whirlwind, would prepare them for this final miracle and attestation of him as a servant of the Almighty. Apparently the prophets of this last school, fifty in number, while modestly refraining from following with Elijah and Elisha, nevertheless were deeply interested in the event they knew was about to take place. They went to a prominent point near Jericho, high above the river Jordan and overlooking it, and there witnessed what transpired. In the distance they beheld Elijah take off his mantle and roll it into the form of a club, and therewith smite the waters of the river Jordan, dividing them so that the two passed over as the Israelites had previously done by the miracle which the Lord wrought through Joshua at very nearly the same point. On the Prophets went, up the steep hillside beyond Jordan--quite possibly Mount Nebo, where Moses died.--Deut. 32:49, 50. 

"HARVEST SIFTINGS TYPIFIED" 

"There has been considerable speculation respecting this account of the three times and places at which Elijah invited Elisha to part company with him: that Elijah was too modest to desire many witnesses of the final manifestation of God's favor toward him, or that he wished to spare Elisha the sadness of the later parting; but these suggestions are not satisfactory to us. To our mind these were a feature of the type whose antitype must be expected in this present time. As Elijah represented the consecrated ones who will as overcomers constitute the Body of Christ and become participants with our Lord in the glories of the Kingdom in the First Resurrection, so apparently Elisha would represent a consecrated class of this time, in some respects inferior. These will have an acquaintance with the Elijah class, will minister to them in various ways, yet not be identified with them as members of the same death-devoted company. 

"In harmony with this illustration or type we shall expect that, as the present Age draws to its close and the Elijah class passes away entirely, there will come various siftings or testings to this class of inferior consecration to separate them from the company and fellowship of the Elijah class. Whoever will fall away in this sifting will cease to belong to the Elisha class. Those who endure the siftings and testings will thus maintain their position in the Elisha class, and some will thus continue according to the type down to the very close of Elijah's experience, and will then in consequence of this faithfulness receive a great blessing--a double portion of the Elijah spirit. 

"As the Two Prophets went on, Elijah said to Elisha, Make request what I shall give thee, as I go from thee shortly. Elisha's request for a double portion of the spirit of Elijah is not to be understood as meaning twice as much of God's power as Elijah possessed, for this would have constituted Elisha a prophet of double the power of Elijah. Besides, how unreasonable a request would it have been for him to make--that Elijah should give more than he himself possessed. We must understand him, therefore, to mean that if Elijah's spirit or power would in any wise be remaining with any prophets in the earth who would represent the Lord, that Elisha desired that he might have twice as much as any other one--not selfishly, we may assume, but that he appreciated Elijah's disposition and position as a servant of God, and desired that as far as possible he might enter into a similar work of service. His request was granted conditionally, but I he was told that it would be dependent upon his own watchfulness. 

"The lesson which we draw from this request of Elisha and the conditions of its fulfilment is that the consecrated class whom he represents in the end of this Age will need to be on the alert if they would discern the passing away of the Elijah class, and that only in proportion as they do discern the completion of the Elijah class and its passing into glory will they become the recipients of a proportionately large measure of the spirit and zeal of the Elijah class. From the Scriptures we get the thought that after the Elijah class shall have been completed, tested, proven and glorified, there will still remain a period of time before the full ending of the 'present evil world' or dispensation--before the full inaugura­tion of the Millennial glories. During that period the class which we believe Elisha represented--namely, a consecrated class, but lacking in some measure the full spirit of devotion exhibited by the Elijah class--will be quickened and energized by the change of dispensation and the evidences of the ful­filling of the Divine Plan, so that thereafter they will be prac­ticalty as devoted and self-sacrificing and zealous every way as the Elijah class had been.  

"The receiving by Elisha of power from the departed Elijah seems to correspond in considerable measure to the 'foolish virgins' getting their oil and being able to trim their lamps after the 'wise virgins' have gone in to the wedding and the door is shut. As the foolish virgins were not evil but good--virgins--so Elisha was not an evil man but a good man and a prophet: as the foolish virgins lacked something that the wise virgins possessed, so Elisha lacked something of what Elijah possessed, and that lack, which was supplied to the foolish virgins in the oil, is represented in Elisha's case in the mantle and blessing. 

"As the Parable of the Virgins does not go on to show what happened to the foolish virgins except that they failed to enter into the marriage because the door was shut, so the Elisha picture merely shows that Elisha did not accompany Elijah, but on receiving his benediction and power he continued for a while the work that Elijah had been doing. So it is our thought that during the great time of trouble there will be a consecrated class who had not a sufficiency of zeal in self-sacrifice to be counted of the Lord as members of the Elijah class or Body of Christ, who nevertheless will experience a great time of refreshing and become thoroughly devoted after they realize that the Church has been glorified after they begin to see also the fulfilment of various Scriptures respecting Babylon. This class, whom we understand to be represented in the Scriptures as the 'great company' whose number no man knows, who wash their robes and make them white in the blood of the Lamb, and eventually come up to spirit conditions, though not to be of the Royal Priesthood in the throne (Rev. 7:9-17)--these are represented as recognizing by and by that the Little Flock, the Bride class, the Elijah class, have passed beyond the vail and they are shown to rejoice accordingly, saying, 'Let us be glad and rejoice and give glory to God, for the marriage of the Lamb is come and His Wife hath made herself ready!' This class in turn, though not worthy to be the Bride, the Wife, is invited to participate in the great marriage feast which is to take place shortly after the glorification of the Church.--Rev. 19:7-9. 

"ELISHA, IF A TYPE, A DOUBLE ONE" 

"We might here remark that although we are treating Elisha as a part of the type as well as Elijah, yet there is nothing in the Scriptures that positively intimates that this is the case--it is a mere inference. In Elijah's case, as we have already pointed out in a previous lesson, there is no doubt; beyond peradventure Elijah was a type of the elect Church in the flesh. But if Elisha was a type, we believe that we are justified in considering him a type of two classes. First, of the class already suggested, who are with the Elijah class and who maintain relationship to the class of Elijah's period and who then become partakers of his spirit. And this type would seem to extend as far as Elisha's re-crossing the Jordan, smiting it with the mantle of Elijah. If the crossing of Jordan into the land of Canaan be taken to represent death, then the picture should be read as indicating that this 'great company' will all pass through death, which is just what the Scriptures elsewhere seem clearly to show--that in order to be on the spirit plane at all it will be necessary for them to 'all die as men.' 

"In this view of the matter we assume that Elisha, after crossing the Jordan and entering Canaan, would represent another, a different class, namely, the earthly phase of the Kingdom--Abraham, Isaac and Jacob and all the Prophets, the beginning of the restitution class. Elisha's work after crossing Jordan was restitution work in many respects, and in this particular would well correspond to what we may expect of the earthly phase of the Kingdom after its establishment--after the great time of trouble. But again we remind the reader that the typical character of Elisha is not beyond question, as it is nowhere affirmed in the Scriptures, but merely inferred by us because of his association with Elijah. 

"CHARIOTS OF FIRE AND HORSES OF FIRE" 

"The record is that Elijah and Elisha were separated by chariots of fire, but that Elijah was taken up not by these but by a whirlwind into heaven (margin). We might draw different inferences from this, but feel safer to adhere closely to the wording of the text. The fiery chariots and horses we infer to be a part of the type, and shall not be at all surprised to find the fulfilment in severe persecutions which will come upon the last members of the Elijah class--persecutions unto death possibly. If this be the correct interpretation of the type there would be a special significance attaching to Elisha's seeing the departure of Elijah. It would seem to signify close personal friendship and loyalty between them down to the very close, and that the effect of these fiery trials would be to energize those who had previously been less energetic in the carrying out of their consecration. 

"The whirlwind in the type should be interpreted, in harmony with general Scripture usage, as signifying a fierce trouble--a trouble, too, which would agitate the heavens or ecclesiastical powers as an earthquake would represent disturbances of the social conditions. Thus read in advance of the fulfilment the type seems to imply that the end of the Elijah class will occur amidst great ecclesiastical commotions, accompanied by fiery trials--thus we think probably the change will come to the last members of the elect 'Body.' . . . 

"CHANGED IN A MOMENT, IN THE TWINKLING OF AN EYE" 

"The change of these members at this time the Scriptures clearly indicate to be one which the world will not recognize. As the Scriptures declare, although we are sons of God, sons of the Highest, nevertheless we must die like men--we must go down like the great Prince, Jesus, into death, and must be raised to the newness of life, to spirit conditions, to the Divine nature. The Apostle assures us that those living in the end of this Age, during the parousia of the Son of man, will not need to sleep--to tarry in the death condition--for the moment of their death will be the moment of their change to glory, honor and immortality, the Divine nature."

ELISHA AND THE SHUNAMMITE WOMAN

FEBRUARY 12-2 KINGS 4:8-37

Golden Text.- "Verily, verily, I say unto you, the hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live."--John 5:25. 

ELISHA, recognized as Elijah's successor, and thus as a special prophet of the Lord, was naturally looked to by all the "schools of the prophets" as their leader and chancellor. Just the exact nature of these "schools of the prophets" we may not clearly discern. Apparently they were started in the time of the Prophet Samuel, and undoubtedly their members were Israelites who had a firm trust in God, and who, as the nation went more and more into idolatry, felt the need of fellowship one with an­ other and of holding up a Divine standard in their nation. It is quite probable that their gatherings were after the man­ner of what we today call summer schools--at times which did not conflict with their farming, husbandry, etc. 

Elisha's ministry as a prophet covered many years. Apparently his home was at Mount Carmel, but from thence he probably made visits to the various "schools of the prophets" and to the city of Samaria, the capital of Israel. The route by which he traveled led him near to the village of Shunem, where lived a woman described in the Scriptures as "great." She was evidently widely known as a good and wise woman, and probably, judging from the records, she possessed a large estate, which may have been of her birthright rather than her husband's. In those days there were no hotels, nor even what are now known as khans, in those parts--stopping-places at which travelers might rest, but usually without any arrangements for refreshments. This Shunammite woman, whose name is not given, but the story of whose hospitality and faith in the Lord have reached and blessed many of His people in many ages, noted the passing of the Prophet and urged upon him the hospitality of their home, desiring that Elisha and his servant Gehazi should stop and eat bread with them as he passed them in his journeys. Apparently this hospitality was partaken of on several occasions, and the woman's next step was to propose to her husband the building of a small guest chamber for the use of the Prophet and his servant, located upon the roof of their house, accessible from the outside stairway and furnished with a bed, a table, a stool and lamp. It was thus arranged, and thereafter the Prophet apparently made it one of his stopping-places in his journeys to and fro. 

ENTERTAINING GOD'S MESSENGER 

The Scriptures everywhere commend hospitality as exemplifying a condition of heart pleasing to the Lord: Thus in the New Testament the Apostle urges that those esteemed worthy of serving the Church as elders shall be given to hospitality, and again urges all, saying, "Be not forgetful to entertain strangers, for thereby some have entertained angels unawares," referring, doubtless, to Abraham's experience in this line. Our Lord also remarks that he that receiveth a prophet in the name of a prophet shall receive a prophet's reward. (Matt. 10:40, 42; Rom. 12:13; 1 Tim. 3:2; Heb. 13:2.) Present-day arrangements for public hotels, lodgings, etc., are calculated to hinder the development of the spirit of hospitality; few would think today of entertaining strangers, nor would it be generally wise so to do. But the people of Israel were in a particular sense one family, much after the same manner that all who are the Lord's people today are one in Christ Jesus. It is toward these brethren of Christ that we should be particularly careful to exercise hospitality, even though they be strangers to us, if we recognize in them the Master's likeness, His spirit. No kindness or service rendered to one of the least of these will fail of His notice and appreciation and reward. Nevertheless the hospitably inclined may find it necessary to exercise prudence in their hospitality according to the natural disposition of the person entertained. 

In the present case the woman recognized Elisha, not only as a brother Israelite, but especially as a consecrated man of God. She perceived, doubtless, that his life was given to the Lord's service, and hence whatever she attempted to do for him was done as unto the Lord Her wisdom, too, was exemplified in the moderation and simplicity of the arrangements provided--they were comfortable, but not extravagant. It was during one of these visits that the Prophet sent his servant Gehazi to speak to their hostess and inquire whether or not he could render her some kindness in return--mentioning her favorably to the King or to the chief of the army if she had any favors to request from either quarter, but she had none. Elisha then queried his servant as to what they could do for the woman that would show their appreciation, and the latter remarked that he had noticed that the home was childless and that the husband was in advanced years, in­ timating that, in harmony with the general views of the East, there could be no greater blessing come to the woman than to have a son; that otherwise her home was like the city of Jericho, beautiful for situation, but having a great dearth or lack. 

Elisha grasped the thought instantly, and sending for the Shunammite assured her that within a year she would clasp a son to her bosom. She could scarcely believe it, even though she had full confidence in the Prophet, but in due time the promise was fulfilled. It was years after this, the Prophet still using the guest chamber provided, that the son was with his father and the servants in the harvest field, and apparently had a sunstroke and was sent home in the care of a servant. Shortly after he died, and the mother, making known the fact to no one, laid him, upon the Prophet's bed in the guest chamber and hastened to the Prophet's home on Mount Carmel. The boy was not really dead from her standpoint, for she had faith in God and in His Prophet Elisha. She reasoned that He who was able to give her the son was able now to restore him to her again, but she would communicate only with the Prophet. Avoiding the questions of his servant, she fell at Elisha's feet, her heart full of her sorrow, which, nevertheless, was well mixed with faith. Her inquiry was, "Did I desire a son of my Lord? Did I not say, Do not deceive me?" 

EARTH HATH NO SORROW THAT HEAVEN CANNOT HEAL 

The Prophet understood that her son was ailing or dead, and sent his own staff by the hand of his servant to lay it upon the child's face--much after the same style that the Apostle Paul sent napkins and handkerchiefs to the sick. But the woman would not leave the Prophet, not having full confidence in the results of the servant's doings, possibly realizing that the servant was not such a man as his master in any sense of the word, as later on was manifest in his conduct. The woman's faith had its reward; the Prophet went with her. 

We are not of those who claim that sickness and pain, sorrow, suffering and dying, are indispensable or in any sense of the word blessings. On the contrary we hold that all of these things are parts of the 'curse,' which affect more or less every member of the human family; but we do hold that the Lord frequently gives experiences of this kind, sickness, pain, sorrow, death, to those of His people who trust Him,--as agents by which to develop meekness, patience, faith. Apparently it was so in the case of the Shunammite. Had her son not taken sick, had he not died, she would have lacked that chapter in life's experiences which we doubt not proved to her a great blessing, which developed in her more and more of faith in the Lord and appreciation of His favors. While deeply agitated at heart, her faith in the Lord's goodness through His Prophet preserved her from excessive grief, and apparently from all outward manifestations such as tears, and thus the Apostle exhorts us who are of the household of faith in this Gospel dispensation, saying, that we should sorrow not as those who have no hope. 

This woman had faith and hope that the Lord through the Prophet would restore her son. We well may have stronger and better hope that our dear ones going down to the tomb will in due time be recovered from it, because from our standpoint we perceive that Jesus died for our sins according to the Scriptures, and a redemption has been accomplished for the sins of the Whole world; and that it is the purpose of God, the Plan of God, that in due time those who sleep in Jesus will be brought by Him and through Him from the tomb, from the prison-house of death. The Shunammite's faith in the Prophet corresponds very well to our faith in the Lord Jesus, as God's power and instrumentality for our relief. And, so we read that in answer to the prayer of the Prophet and the instrumentalities he used in harmony therewith, the child was restored to life and to its mother. 

THE BLESSING OF THE LORD MAKETH RICH 

The fact of this miracle does not prove that it is the will of God to grant a miracle of recovery in every case. In Elisha's long experience this is the only case of the kind. We may even suppose that this woman's husband died shortly after this without any interposition of Divine providence on his behalf, for we find the Prophet instructing the woman that there would be a seven-years' famine in the land of Israel and advising her to sojourn for the time in another country. On her return seven years later with her son she found her property in the possession of others, and called upon the king to repossess her of it, and her husband is not mentioned in connection with the going or the return. It was at this time that the blessing of the Lord through Elisha served her a secondary reward for her hospitality and her faith, because the king had just been talking with Elisha's servant respecting the mighty works which his master had performed in the name of the Lord, and when the woman cried to the king, the servant immediately informed him that this was the mother of the boy whom Elisha restored to life. Thus her case was brought directly to the king's notice and she received again the possession of her property. 

Our Golden Text in connection with this lesson gives us the suggestion that while the Heavenly Father may not be pleased to grant us either for ourselves or for our children immunity from pain, suffering and death, nevertheless He has made a still grander and more glorious provision for us through our Lord Jesus Christ--the awakening and resurrection from the dead unto eternal life. But this gift of life everlasting is reserved for those who either now or in the future shall cultivate and exemplify hospitality, generosity, faith, love toward God and man. Blessed are we whose eyes and ears of understanding, are now open to know the grace of God, to appreciate the same--we who are now in the school of Christ to develop the fruits and graces of His spirit, the likeness of our Lord. For such is the Kingdom, the joint-heirship and blessings and privileges not only of eternal life, but of joint-heirship with Christ. As for the world in general, it will be required of them during the Millennial Age that they also shall develop the fruits and graces of the Lord's spirit if they would be accounted worthy of His gift of eternal life. Sonship implies likeness, and none are to have eternal life except those acceptable as sons.

LETTERS OF ENCOURAGEMENT 

FELLOWSHIP WITH HIM THE PRINCIPAL THING 

Dear Brethren in Christ: 

Inclosed please find One Dollar, fifty cents of which is to cover payment of the issues. of the HERALD you so kindly sent me, and the balance to pay for the following numbers, if you still have sufficient to spare them: . . . 

Allow me this opportunity for voicing my thanksgiving to our Loving Heavenly Father and to you for your labor of love daily--and principally in the bringing forth of the truths now due re the chronology. 

I have indeed received great blessing from the study of this, and with me a number of the dear friends in C-----. Though some seem fearful of being led away--"out of the Truth"--I daily have a clearer realization of the fact that "God is His own interpreter," and that if we "walk in the light as He is in the light," we have that "fellowship" with Him, which is the principal thing. We have now reached that period, I believe, in our earthly pilgrimage, where each one is required to stand and think for himself, regardless of the opinions of brethren or leaders, though I trust that all will see these matters more clearly beyond 1925. 

For the joy set before me, I rejoice to be 

Your brother in the Anointed,- H. E. H.--Ont. 

"O FOR A THOUSAND TONGUES TO SING", 

Dear Brethren: 

Greetings in the Lord! It is with much pleasure and appreciation I read, your kind letter of November 23rd. In reply I may say that your kindly remarks concerning myself are very much appreciated, and I trust your wishes respecting my eternal welfare may be fully realized in your own case, and that you may indeed inherit the promise. (1 John: 2:25.) 

Our hearts go out in sympathy for all those who once rejoiced to walk with us, but now, alas, being deceived as to the importance (?) of the many Bible interpretations lying outside the true Christian foundation principles of our Lord Jesus Christ, walk no more with us. If we are privileged to have an understanding of the liberty which is in Christ Jesus, let us prize this knowledge and guard ourselves against an undue appreciation of our own wisdom, lest we become wise in our own conceit, remembering the words of our Lord in Matt. 7:24. Surely no one can claim any standing for their many tests and bondages which they seek to impose upon the Lord's people, from "these sayings" of our Lord as given in Matt. 5, 6 and 7. Rightly understood and appreciated, "these sayings" of our Lord would surely work a revolution amongst God's professed children at this time. What a little even the best of us possess of this Spirit of Holiness! We are much more ready to judge and condemn than to exercise forbearance and forgiveness. "'Blessed are the merciful, for they shall obtain mercy." May our prayer ever be that of the Psalmist, "Search me, O God, and know my heart; try me and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting." (Psa. 139: 23, 24.) 

Dear Brethren, I thank you for the consideration of my re­quest concerning the, publication of BROTHER RUSSELL'S article, "The Ministry of Sorrow," in the HERALD. Should you decide to publish it, I feel sure it will mean a great blessing to all who are truly His people. We thank our Heavenly Father for all His blessings and mercies toward us, as mani­fested in the humble ministry of those who are sincerely seek­ing to do His will. (1 Cor. 15:58.) "O for a thousand tongues to sing my great Redeemer's praise, the glories of my God and, King, the triumphs of His grace!" Indeed, Brethren, we feel that had we "ten thousand times ten thousand" tongues, we should very inadequately express ourselves. Our personal regret is that we have so little of that "Holiness without which no man shall see the Lord." We feel very thankful that the Lord overlooks our imperfect endeavors to do His will, and that if there be just a willing mind, it is accepted of Him. 

When we see a little of the longsuffering of God toward such as we, fitted only as we are for destruction, and realize that we must be of this same Spirit, it makes us less boastful of our growth in grace. Surely those who are unfit for the Kingdom (and there are many) have not appreciated God's requirement of all those who shall be found worthy to reign with Christ. Let us then, dear Brethren, give the more diligent heed to the making of our calling and election sure, counting Him faithful that has promised; and may the coming year be one of rich spiritual blessing to us all. 

The past year has been the most happy and blessed to me since I started in the Christian pathway. True, it has been very rugged, and has seen the disassociation of a few whom we love dearly; nevertheless we rejoice that the present time still finds us earnestly desirous of being approved of the Lord--still determined to continue "a follower of the Lamb." May "we see with open face, beholding as in a glass, the glory of the Lord, be changed into the same image, from glory, unto glory, even as by the Spirit of the Lord." 

"Lord, give us grace to walk with Thee, through loss, or pain, or shame, that every act may henceforth be an honor to Thy name." Praying the God of all grace may fill you richly with all spiritual wisdom and understanding, and give you grace and strength to walk before Him as becometh saints (Acts. 20:32, Hymns of Dawn 293), 1 remain, 

Sincerely, Your Brother in Christ Jesus, E. S,--Eng. 

THE MASTER'S PROMISE ABUNDANTLY FULFILLED 

Dear Brethren in Christ: 

Please find enclosed $1.25 for the renewal of our subscription to the HERALD, and also for a motto for 1922. 

We desire to thank you, dear brethren, for the spiritual refreshments which you by the grace of God have presented to us through the columns of the HERALD during the past year. 

We greatly enjoy the articles on Revelation, as they deal to such a great extent with conditions of the present time and the near future. We consider it a very important and blessed study, bringing to our attention many things not thought of or clearly understood before, and we find abundantly fulfilled in our own hearts the Master's precious promise given to His children in Revelation 1:3. 

We are very sorry that we have not been able to donate fully what we had desired for the good work during the past year, due to much sickness and unemployment. Our condition may improve soon so that we will again be able to extend our little financial aid to your ministry of Love. We pray that our Heavenly Father's richest blessings may be upon you during the coming year, that He may keep your hearts in the loving, humble attitude which you have manifested during the past year, that He may give you strength and wisdom for dispensing His Holy Word and Truth, and that you yourselves may drink freely and be filled with the water of life. Brethren pray for us. With Christian love, 

Yours in the Redeemer, 

Brother and Sister G. H. W.--Wis. 

THAT LOVE OF GOD MAY FILL OUR HEARTS 

Dear Brethren:

Enclosed please find renewal of our subscription to the HERALD. We wish to express our deepest and sincerest gratitude to the Editorial Committee and Staff of the INSTITUTE in general for the way the original purpose of the publication of the journal has been adhered to, and we pray that the love of God may so fill your hearts and keep you through any and all trials which our Adversary may use to try and beguile us all away from that love; We appreciate all the articles published on Revelation and the Chronology, so very timely and practical, and trust that the Lord's blessing may remain with you all to the end. 

Yours in the One Hope, T. & S. C.--Can.

1922 Index