VOL. VII. January 1, 1924 No. 1 OUR HOPEFUL OUTLOOK, THOUGH
HOSTS OF UNBELIEF INCREASE LESSONS FROM THE LIFE OF
JEREMIAH MOSES CALLED TO DELIVER ISRAEL VOL. VII. January 1, 1924 No. 2 IMPORTANCE AND VALUE OF THE
THANKFUL HEART LESSONS FROM THE LIFE OF
JEREMIAH VOL. VII. January 1 No. 1 OUR HOPEFUL OUTLOOK, THOUGH HOSTS OF UNBELIEF INCREASE
SURELY
none can tell what experiences lie just before us within the portals of the New Year! Ah!
'tis better so; 'tis better that the future is open to our Lord alone, and that we by
faith should trust Him for life's blessings and for a measure of the peace which passeth
all under-standing and which the world can neither give nor take away. It is better, too,
that the trials, the reverses, the sharp stones and thorns of the Narrow Way we tread are
seen alone ,by our ;gracious Care -taker who has promised His faithful that all things
shall be so overruled as to outwork for `their highest welfare. "My times are in Thy hand; But
while rejoicing that God knows, not we, what lies before us of joy or pain, we may
profitably retrospect the past year and begin the new one with good resolutions. Indeed,
the procedure of men in natural affairs who take an account of their goods and map out
their business energies at the beginning of each new year, is evidently a wise one which
may be adapted to our still more important spiritual interests and activities. Looking
back upon the past and considering the clear light shining upon the pages of the Divine
Word today, we may be inclined to wonder as respects the comparatively small number of
those who give real evidence of close and intimate relationship with the Lord. One would
think that the wonderful message of the grace of God shining out as an electric search
-light would have aroused much more interest than we see manifested. One would suppose
that so reasonable and gracious and Bible-harmonious a message, so widely delivered in the
past fifty years in this our wonderful day of intelligence and increasing liberty from
superstition, would have aroused the world to a far greater degree than is manifest. STILL IN THE ENEMY'S
LAND
One
lesson taught us by this retrospect is a fresh reminder that only he that bath an ear to
hear can hear; and that the number, with hearing ears at the present time must be
comparatively, small. Another lesson is that our work must be more particularly in the
interest of those who believe -- the workers. The opportunities presented to these for
serving the Truth at the cost of self-sacrifice serves to prove their zeal, their loyalty
and love for God, the brethren, and the Truth. Another lesson is that the very widespread
circulation of the Truth in modern times implies a general "rounding up," to the
intent that not one saint in all the world shall fail to come into contact with the
message which, if he be an Israelite indeed, without guile, must surely prove attractive
to him and thus draw him to the feast of fat things which some of us have been enjoying
for years. We remember the words of the Master, "Wheresoever the carcass is there
will the eagles be gathered together." -- Matt. 24:28. But
regardless of how others are affected, regardless of how many choose the course of this
world or choose to remain more or less in bondage to error and superstition, the true
followers of our Lord, appreciative of His goodness and love that has shined into their
hearts, will .press on in the overcoming life-in the fulfillment of that which they
recognize to be their duly appointed mission, which primarily relates to the development
of their own Christian characters and to making their calling and election sure. Every
thoughtful Christian will surely acknowledge that the important admonition for the moment
is loyalty to God and to the Truth, but great moderation and love and wisdom in every
expression respecting the same. Nevertheless, even at the risk of being misunderstood the
true message of the Kingdom will be proclaimed by those who would be esteemed of the Lord
good soldiers of the Cross and ambassadors for God. But let us not forget the Master's
words, "Be wise as serpents and harmless as doves." It is
most important that the Lord's people bear well in mind that though we are children of the
day and hail with earnest joy every evidence of the approaching morning, yet we are not
only still living in the dark time of evil, but we are still living in the enemy's land;
that his resources and agencies are numerous and powerful; and that we need to guard well
our Christian armor and to take heed to our ways that we be not overcome or ensnared by
any of his cunning devices. Looking
out over, the world we observe that the hosts of infidelity, of unbelief, present a bold
front; that their numbers are on the increase. No new arguments against the Bible
additional to. what have been presented centuries ago are offered however, for indeed
there are none. But special effort is made in these days to revise and revamp the old
arguments and methods and to present the same under some new guise, and to claim that in
the light of the immense learning and wisdom of this twentieth century it is. no longer
reasonable or possible to regard the Bible as a divinely inspired revelation of God's
purposes. Thus during the past year it is to be observed that new inroads have been made
by various shades of agnosticisms amongst the leading denominations, as all ,are aware who
have kept in touch with the press reports. With
the decline of faith in the Bible there is also the departure of faith in a personal God
which means that the very basis of our morals and foundation of law and order as well as
of civilization itself is being rapidly removed. It is not any wonder that sober and
thoughtful persons still associated in one or another of the great religious bodies
realize the peril to which Christendom is being exposed and some of these are crying out
in alarm and by faithful words of warning would, if possible, stem the tide of unbelief
that is sweeping onward beyond all previous periods. Amongst the voices that are thus
heard from time to time is that of Mr. W. J. Bryan. Very recently he addressed a mass
meeting in New York City, and we submit the brief report given by the New York press under
the heading: "Bryan Strikes
at Modernism"
"Deplores
`Wave of Skepticism and Atheism "William
Jennings Bryan went unannounced and unexpected to the Calvary Baptist Church yesterday
afternoon and addressed the mass meeting, one of the many called at the church to stop the
advance 'of Modernism in the Baptist denomination. "Mr.
Bryan's speech was interrupted several times by hand-clapping and 'Amens' from persons in
the audience. He said "The
question of the infallibility of the Bible as the Word of God is the fundamental question
and greatest issue in this country today. It is. a question of whether there is a God.
Since we get from the Bible our conception and opinion of God, and since it is the only
source of knowledge of God, if the Bible is not the truth, then there is no God. "There
is a most deplorable wave of skepticism and atheism in America today. More than one half
of the greatest scientists in the country do not believe in God, nor do they believe in
the immortality of the soul. "EDUCATION AT
FAULT"
"It
has been said that belief in God is dying out among the educated in the' land. If that is
so we can choose from two alternatives. Either the present system of education is wrong or
belief in God is wrong. "In
our colleges fifteen per cent of the freshman, thirty per cent of the juniors, and forty
five per cent of the graduates do not believe in a personal God or a personal immortality.
"This
is the influence of the men they study under. These students are being taught that the
Bible is a lie. "If
we take away from civilization and society a belief in God, both civilization and society
are undermined. Without God there can be no religion; without religion there can be no
morals. "And
the Bible is the only standard for our actions. We believe that those who wrote it were so
divinely inspired that they could make no error. "It
has come down to a question of whether we must stake religion to the scientists to be
okeyed or whether we shall preach it from the Bible. Yet there has never been any
scientific discovery made, not any great truth found which the Bible fears. "EVOLUTION A
GUESS"
"Evolution
is a guess. Shall we take that guess and substitute it for the Word of God? "Evolution
denies man's creation, the miracles of the Old Testament, the supernatural manifestations,
the Virgin birth, Christ's resurrection, His miracles, and the inspiration of God. Let
these men who are its exponents be proud of their family tree, if they choose, but they
cannot make monkeys of our. ancestors. Discussing
Dr. Percy Stickney Grant's recent controversy with heads of the Episcopal Church, Mr.
Bryan said "Why
do these men take their vows, become pastors of churches, and then renounce the religion
they are supposed to stand for? Why do they misrepresent their churches? Why don't they
get out?" CAST NOT AWAY YOUR
CONFIDENCE
We
regard the above review and summing up of the matter as unexaggerated, and as
conservative. Nevertheless it is not our expectation that the efforts of Mr. Bryan and his
colleagues will be especially availing or successful in stemming the tide of unbelief,
knowing from "the more sure word of prophecy" that this general falling away
from the faith of the Scriptures is a part of the order or program predicted for the end
of this Age. (2 Tim. 3:7-9; Psa. 97.) In the Lord's due time, the near future we trust,
there will be a great unveiling of the Truth -- "the glory of the Lord shall be
revealed and all flesh shall see it together." "Every knee shall bow and every
tongue confess" that He is rightful Lord, for then the Light of the Millennial Day
will scatter the darkness and disband all the hosts of unbelief. It is
in behalf of His faithful trusting children that the Lord has given words of warning,
comfort, and promise, long in advance. And yet with all, experience causes us to realize
that in order for these promises to be fulfilled in us today, and in order that we may be
kept in the midst of these perils and dangers, we must make the Most High our refuge and
guard well our faith and trust in Him and His Word. Any . weakening of our confidence in
God and His Word will mean a corresponding weakening of our ability to fight the good
fight of faith against our many adversaries, for says the Apostle Paul, "This is the
victory that overcometh the world even your faith"; and again, "Cast not away
your confidence which hath great recompense of reward." How
great indeed are the advantages of those who have determined that their trust shall be
stayed upon the Lord ! Indeed, our confidence, as we cross the threshold into the new year
1924, should be not less, but stronger than ever
before, for every year's growth in grace and knowledge of the Lord should strengthen the
foundation of our faith and prepare us for still stronger tests than we have heretofore
been called .upon to endure. Living as we are in an intensely worldly and pleasure-loving
Age, a period of much uncertainty and mistrust on the part of the masses, the true
followers of the Lord feel the need of mustering all their spiritual powers, of summoning
all the forces and influences at their command, that they may stand immovable and
steadfast in this evil day. All
about us in religious circles is confusion and contradiction with regard to matters and
issues involving the Christian's life and the Christian's hope. Laboring under the
impression that the Church in this time of her earthly pilgrimage is God's agency for
converting and saving the human family, that there is no further Age of opportunity,
multitudes regard it as the Church's sacred duty to mix in the affairs of the world, in
its politics, and join in the fight against the great social, financial, and political
evils. This which is more or less the popular view of matters looks in the direction of
closer affiliation and co-operation between church and state. Others there are who, though
not having much clearer understanding of the Lord's Plan for removing :evil, feel that
somehow there is something wrong about the present trend of matters it! the Church, and
remembering that the, preaching of Jesus and the Apostles was strictly along spiritual
lines and related to the instruction and disciplining of the heart and soul in matters
pertaining to God and eternity, such are disposed to dissent from and to protest against
the present procedure of the popular church in permitting the pulpit to be used in
discussing politics; economics, and sociological subjects. The voice of these has been
heard with considerable distinctness recently, as will be observed in an interesting
Editorial from the Chicago Tribune, a portion of
which we submit below under the heading: "Churches in
Politics"
"A
prominent layman of a Detroit church has resigned his membership because he is tired of
`politics in the pulpit.' ... He says he has not given up his place as a Christian, but he
feels that what he has been getting is not Christianity as he views it. `When I go to
church,' he explains, `I want to hear the Gospel.' "We
are confident this protest expresses the feeling of millions of laymen in many of the
churches and of many more who have let off churchgoing. They, like the Detroit man, want
spiritual comfort and guidance, the teaching of religious truths, from the churches, and
they resent the tendency of clergymen and church organizations to engage in politics and
government. Americans who are imbued with American principles cannot but be opposed to any
activity, however well intentioned, which tends to confuse the functions of church and
state, and there is nothing more fallacious and mischievous than attempts in the name of
public morals or good government to make use of church influence. "The
Detroit citizen puts his finger on a real evil when he asserts that 'we have two
governments in this country one we all recognize, the other set up by churches.' His
protest specifies the attitude of many clergymen and church organizations toward the
prohibition laws and their enforcement which he regards, quite soundly, as a question not
of religion but of government. 'There was a day,' he says, `when the churches preached
temperance. Preachers confined themselves. to the Christian religion as set forth in the
Gospels; today the preachers compete for space on the front pages and talk about
everything under the sun except religion.' . . . "The
layman quoted refers chiefly to the prohibition situation, but this is only one phase of
the question. It is true the Anti-Saloon league receives its principal support from church
organizations and has not hesitated to threaten legislators and public officials with the
terrors of religious odium and political punishment through organized church influence.
This alone ought to bring severe condemnation from all Americans who understand and
believe in the basic American principle of the separation of church and state, of religion
and politics. But the matter by no means stops with prohibition. A leading organi-zation
of churches has entered the field of foreign policy, and is using all its influences in
favor of our entrance into the league of nations and its judicial agency, the so-called
international court. "If
that is not an invasion by the church of the sphere of politics and government, there is
no such thing. A clearer case of the confusion of church and state could not be asked. . .
. "The
pages of history are dark with the tragic consequences of this theory, for it leads
straight into religious intolerance, oppression, and conflict. The sanguinary lessons of
experience ought to teach us, as they had taught the founders of American constitutional
liberty, the costly fallacy of this theory. But our reason also ought to save us from it,
for it is sophistry. There is but one proper way for the clergy and the churches to make
reason and the will of God prevail in the political course of a nation, and that is by
their influence upon the conscience of the individual. Through the preaching of religious
truth, conduct is guided and inspired. It is the function of the churches to stimulate the
will to righteousness. It is not their function to pass laws to compel what they conceive
to be right." THE ONE BLESSED
SUBLIME END
Much
of the foregoing fully accords with the views of those who see matters still more clearly
from the stand-. point of the Divine Plan. In fact the clear unfolding of the Divine
purposes is given to the Lord's people at this time in order that they may have their
faith, firmly anchored, and in order that they may not be disturbed by the many voices and
the much conflict of opinions and ideas. All such, reading the signs of .the times in the
light of the sacred prophecies, know surely of the "times and seasons" in which
we are living-that all things are onward moving toward that one blessed sublime end, the
establishment of peace on earth and good will toward men, and ultimately, as saith the
Apostle, "in the dispensation of the fullness of times He might gather together in
one all things in Christ both which are in heaven and which are on earth; even in
Him." In
the new year just ahead, though not knowing what is in our pathway, our great consolation
may continue to be that all our ways and experiences are under the special providence of
the One who said "I will never leave thee nor forsake thee." "He knoweth
our frame and remembereth that we are dust." And if we in accordance with our vows of
consecration and loyalty to God keep our eyes fixed just upon Him, take heed to our ways
and keep His will and His Word ever before us, we will surely be saved that unrest and
distress of mind that is so prevalent in humanity around us; and the peace of God which
passeth all human understanding will keep our hearts
and minds; and increasingly we shall be burning and sbining lights, showing forth the
praises of Him who hath called us out of darkness into His marvelous light. "All things are onward moving! -- Let theblessed time
begin! "Up with the larks of morning! Up with the rising sun! THE LONG SOJOURN IN EGYPT
"Jehovah will keep thee from all evil; He will keep thy
soul:"-- Psa. 12:7; Gen. 47:1-12. OUR
careful study of the great characters of the Bible leads to the conviction that Divine
favor was the secret of their success, as it has been the secret of the success of all who
have attained true greatness in the world. In previous ages tree success was more or less
identified with earthly prosperity, riches and power; but during this Gospel Age -- the
spirit. dispensation-true success and Divine favor stand related to spiritual. prosperity,
attainments and usefulness, as exemplified in our Lord Jesus, in the Apostles, and in. the
less prominent servants of the Cross from their day until now. The principle is the same,
though the mode of operation is different. Adversity is still the school in which the
chief lessons in character-building are to be learned-in which the correct ideals of life
are to be formed, and ultimately to be crystallized into fired character. The story of
Joseph's experiences, which culminated in great advancement and blessing, and the final
establishment of Israel in the land of Egypt, illustrates the fact that God has to do not
only with the shaping of national affairs, but also with the individual affairs of all who
are "called according to His purpose," and who are seeking to live up to the
requirements and conditions of that call. It
was probably because Joseph had some basis of character that the Lord chose to use him to
prepare the way for his family to come into Egypt, etc. And we may be sure that had he
proved neglectful of the lessons and experiences through which he passed, the Lord would
have changed or modified His dealings accordingly. As it was, the Lord's favors and
blessings were evidently. bestowed upon a worthy character, which, so far as we may judge
from the record, responded obediently and trustfully in every trial. That Joseph's faith
in the Lord was the basis of his strength of character,' fidelity to duty and to
principle, there is no reason to question. Had he doubted the Lord's providence in his own
case, as foreshadowed in his own dreams, he would have been inclined to say to his two
princely prisoners, when they related their dreams, that they should have no confidence
in, dreams, for he had proved their, unreliableness to his own bitter chagrin, having
dreamed of power and influence, and having received . instead, degradation, slavery, and
imprisonment. But he evidently still believed in his dreams, still expected release in
some manner, and believed that the Lord was overruling in his affairs. AN EXAMPLE OF
OVERRULING PROVIDENCE
Such
a trust and confidence in the Almighty Ruler, as our Heavenly Father, is still more
appropriate in us, the spiritual heirs of the Abrahamic promise; because we have much
advantage every way over Joseph and others of our predecessors, who were heirs of only,
the natural blessings. Those who lived before Christ, no matter how high their station, at
the very most were members of the "house of servants," while we of this Gospel
Age are freely recognized of God as sons, members of the "house of sons," of
which our Lord Jesus is the Head. The sons not only are granted, through the Holy Spirit,
deeper and clearer insight into the Divine Plan, but much advantage every way over the
house of servants and over the world in general. Yet as with Joseph and the typical throne
of Egypt, it is not sufficient that we should be favored of God and called to joint
-heirship in the Kingdom of earth; but it is necessary that we shall prove submissive and
tractable under His disciplines and instructions; that we may be "meet for the
inheritance of the saints in light." It is necessary especially that our faith should
be strong, and to this end that it should be tried, that it may be to the praise of His
glory who has called us out of darkness into His marvelous light. Joseph
was made what we today would call Prime Minister of Egypt. He was the representative of
Pharaoh,. and as such, with few exceptions, he had greater power than any monarch of
today. Concerning this we have the following worthy comment by Edersheim "Joseph
illustrated wonderfully in his life the overruling providence of God. Nothing was more
unlikely than that a slave should become prime minister of Egypt, and the means of
preserving not only the brothers who had scorned him but also the. whole of a great
kingdom. Nothing was more unlikely than that the foolish jealousy of ten men should, cause
the nurturing of an entire race in Egypt. But God's designs are carried out infallibly, if
not with men's co-operation, then in spite of their opposition. "The
fact that Joseph's life, which formed the great turning-point in Israel's history, had
been allowed to pass without Divine manifestations to him arid to the Israelites was in
itself significant. For even as his unburied body seemed to preach and to prophesy, so his
whole life would appear like a yet unopened or partially opened book, a grand unread
prophecy, which the future would unfold, and not merely the immediate future, as it
concerned Israel, but the more distant future as it concerns the whole Church of God. For,
although not the person of Joseph, yet the leading events of his life are typical of the
great facts connected with the life and work of him who was betrayed and sold by his
brethren, but whom `God exalted with His right hand be a Prince and a Savior."' SIDELIGHTS FROM
MONUMENTAL RECORDS
It is
of course acknowledged by all that outside of the Bible records little can be definitely
known of the period of the Patriarchs or of the time of Israel's sojourn in Egypt.
However, Mr. Guinness observes in an interesting way that: "Authentic monumental and
documentary evidence takes us back to B. C. 2200 or 2300 at least, and possibly even
further; so that we can now supplement and illustrate the Biblical narrative, fill in the
lacunae which it leaves, and obtain from independent sources contemporary information as
to the world's condition during those early ages. It has given its own account of itself
in the monumental records which it has left, and that account often throws interesting
sidelights on Bible history. Though Scripture confines itself mainly to the story of the
chosen people, yet Israel at this period came in contact with a variety of other nations
-- with Amalekites, Moabites, Ammonites, Edomites, and Canaanites, and above all Egyptians
-- among whom they dwelt for centuries, and all their sojourn among whom had important
results of various kinds. The better we. know Israel's surroundings in Egypt, the better
we understand their subsequent conduct in the wilderness and in Canaan; and the more we
appreciate Egypt's own condition, the more we perceive the power and wisdom of God in the
Exodus. "When
Jacob first responded to Pharaoh's invitation, and went down with his family to Egypt, the
seed of Abraham had already. multiplied considerably. Seventy sons, or male descendants of
Jacob, are named, and there were doubtless a similar number of daughters. But the whole
party was much larger, and numbered probably some thousands; so that it was a tribe rather
than a family which in Joseph's day took up their abode in the land of Goshen. The
covenant with Abraham included his entire household which, as we have seen, was very
numerous. Jacob's was probably quite as large, and his twelve sons being all married men
with families, would also be at the heads of separate households. The entire migration
consequently must have numbered several thousand persons. That such a large party should
receive a hearty welcome and liberal grants of land in a strange country would be
surprising, and can be accounted for only by the popularity and power which Joseph had
deservedly attained." According
to the sacred record Jacob was a hundred and thirty years old when his sons returned with
news of Joseph's greatness in the land of Egypt. His joy at hearing that his son was still
alive, and now great, was offset by the natural weakness of his advanced years. Hence he
could scarcely trust himself to believe the report, even with the explanation given by his
sons, of how they had sold Joseph into slavery, and had besmeared his coat with blood for
their father's deception, twenty-two years before. However, the story of his sons was well
attested by the royal present which Joseph had sent to him, and by the Egyptian wagons
sent to bear him arid the family as comfortably as possible in the journey. These wagons
were doubtless the carriages of that day, workmanship in that line not having advanced to
present proficiency. Jacob was persuaded, and started on the journey, during which he
offered sacrifices to the Lord, possibly questioning in his own mind the wisdom of thus
leaving the land of promise, and whether or not it might be interpreted of the Lord as an
abandonment of his faith, or a relinquishment of the blessing which from earliest
childhood had centered and directed his course of life. THE DANGERS OF
WORLDLY PROSPERITY
The
Lord answered his query, and his sacrifices (probably by a dream) assuring him that he was
taking the proper course in going into Egypt, and that ultimately his posterity should
come again into "the land of promise." The spiritual Israelite should thus have
in view at all times that which by his covenant has become the center of his life, the
center of his interest, of his hopes and of his aims -- the Abrahamic covenant and his
share therein. He, too, must be on the look-out lest there shall be deceptions of the
Adversary combined with earthly prosperity and the world's favor. When we are undergoing
disadvantages or persecutions, we are in much less danger than when the tide of worldly
prosperity sets in our direction. Let us remember at such times to go often to the Lord,
to seek to know His will, fully, completely; to bring to mind our covenant and its value,
as above all earthly considerations. And let us offer unto the Lord the true
sacrifice-presenting the merits of our dear Redeemer's sacrifice as the ground of our
acceptance, repeating the full devotion of our hearts -renewing our covenant. This is the
only safe way in this pilgrim journey. After
the children of Israel had resided in the land of Goshen seventeen ,years (Gen. 47:28)
Jacob died, was buried with all the ceremonials common to the Egyptian court, because he
was a relative of Pharaoh's representative. Joseph's brothers judged him to have a
disposition considerably like their own; they could not believe him to be thoroughly
generous and forgiving, and though they acknowledged his kindness toward them, they said
to themselves, This was merely on account of our father, Jacob, and not on our account,
and now that our father is dead Joseph will, treat us differently. It was because moved
with such feelings that they first sent a messenger, to Joseph, and afterward followed
themselves into his presence, to ask his mercy and to declare themselves willing to be his
servants. It
strikes us that this well illustrates the condition of many who come to the Lord with an
insufficiency of faith. They are convinced of His mercy toward them, and yet are always
fearful. The truth is that they do not. know Him; they think of Him as moved by like
passions with themselves, more or less depraved, more or less controlled by animosity. It
is an evidence of growth in grace when we come to that place in our experiences where,
admitting our own guilt and unworthiness of Divine favor we have, nevertheless, become ,
so intimately acquainted with the Lord as to have a full assurance of faith in His
declaration that our sins are forgiven. It is to such a development of grace that the Lord
referred,, saying, "This is life eternal, that they might know Thee the only true God, and Jesus Christ, whom
Thou hast sent." ( John 17:3.) But such a knowledge is not to be obtained
instantaneously, but rather is to be the result of a growth in grace; for we grow in grace
as we grow in knowledge, and we grow in knowledge as we grow in grace -- the two keeping
pace, the one with the other, as do our feet in walking. It is because the majority who .
have named the name of Christ do not grow in grace and in knowledge that they .fail to
attain to that grand condition of which the Apostle speaks as "full assurance of
faith"- full confidence in the Lord, in His goodness, in His wisdom, in His love, in
His providential care over all of their affairs. And the lack of such growth is owing to
their failure to offer their sacrifices unto the Lord -to commit all of their ways to Him. SAW LEADINGS OF
DIVINE PROVIDENCE
Joseph's
answer to his brethren was most noble, and gives good evidence that his conduct was not
merely an outward profession, but the result of an established character. He did not even
say to himself, My brothers have misunderstood me, but though I freely forgive them I will
use their fear as a stepping-stone to greater power over them, and will say to them, I
will do you no harm, but on the contrary treat you most kindly, as long as you are fully obedient to me, and send me presents
yearly, or give me tithes of your increase, or come annually to make obeisance before me,
and to 'acknowledge afresh your wrong, and to confess my generosity. No; he had too noble
a character for this; he was too unselfish. On the contrary, he said, "Fear not; for
am I in the place of God?" The secret of his right course with his brethren was the
correct view which he took of the matter himself ; he saw himself as merely God's servant
in dealing with his brethren, and in all things. He saw that God's providence had been in
the whole affair. How could he think otherwise? He saw the fulfillment of his inspired
dreams; he had noted the miraculous leading of Divine providence in the various steps by
which he had been led from slavery to the throne of Egypt; he probably reflected that if
now he should either do evil toward his brethren, or think unkindly of them, he would be
casting a reflection upon one of the instrumentalities which God had used for His
blessing. He could not do this and be loyal to and appreciative of Divine power, and he
communicated to his brothers for their encouragement and comfort this thought; that
although they had purposed evil, and had done evil, nevertheless the thing really done was
a good thing, but for which they deserved no credit, but discredit, and God all the honor.
He would have them see that this was the basis of his dealing with them, and that he felt
not the slightest animosity, but a full appreciation of the Divine blessing, which had
come through their course. Well
would it be for all spiritual Israelites if they would learn well this lesson of the
Lord's care over them. It would mean that their minds would be so filled with the thought
of Divine supervision in their affairs, and how all the time they are safe under the
protecting care, the shadow of the Almighty, and that all things are working for their
good, however they outwardly appear, that they would not have any bitterness whatever,
either of word or of heart, toward those who attempted to, and outwardly did, do them
evil, but whose evil intentions and conduct were overruled by the Almighty. In proportion
as the Lord's people get into the large place where they can take a broad view of the
situation, in that same proportion will they find themselves not only delivered from anger
and malice and hatred arid strife toward their opponents, but instead, possessed of
"the peace of God which passeth all understanding," ruling in their hearts,
keeping them secure amidst all of the storms and vicissitudes of life because their anchor
holds within the wail. They have "set to their seal that the Lord is true," and
hence can rejoice always. Not
only was Joseph's course the right one in the sight of God, the noble one in the sight of
all right-minded people, the blessed one as respected his brothers, their comfort, their
peace, their love toward him-but it was in every sense the proper and the best course as
respected his own peace, joy, blessing. When he allayed their fears and comforted them,
and spake kindly unto them, and promised them and their families the same care as when
their father lived, he was taking also the course which must have brought the greatest
blessing and comfort to his own heart. How glorious is the quality of mercy, compassion,
benevolence! Those of spiritual Israel who have not practiced in this direction are not
far advanced in spiritual development, and those who have practiced realize the
truthfulness of the Lord's words, "Blessed are the merciful," and "Blessed
are the peacemakers." HIS EYE OF FAITH ON
DIVINE PROMISES
Who
can doubt that it was Joseph's respect unto the Divine promise that kept him faithful as
Potiphar's steward, again in the prison, and again as Pharaoh's representative in the
throne? In proportion as heavenly promises are before our minds, earthly and selfish
ambitions are dwarfed and lose their power over us. Joseph's eye of faith, centered upon
God's promise to Abraham and upon the land of Canaan, exercised a potent influence,
because he realized that to be a friend of God, and an heir of God's promises, called for
a purity of heart and of life which God could approve. Looking back he saw the influence
of these promises upon his great grandfather, Abraham, upon his grandfather, Isaac, and
upon his father, Jacob, and we see that the same promise controlled him to his great
advantage. The people who today become enamored of wealth and of position and of power, so
that they would be willing, to sacrifice principles of justice and of truth 'that they
might selfishly grasp these, thereby give -evidence that they lack the power of the truth,
the power of the Abrahamic promise, to control them and their lives. Had the Abrahamic
promise not been forceful and weighty in the mind of Joseph, he might have been plotting
and scheming for the throne of Egypt, or scheming to obtain the mastery over his own
brethren; but realizing that God was behind the promise, he was waiting patiently for
that, as the greatest and most wonderful, blessing conceivable -far beyond the things
which he could have grasped, and the grasping of which would have meant his relinquishment
of God's promise. Not, however, that he expected to go up out of Egypt into the land of
Canaan himself; for he evidently knew, and it probably came down to us through him, that
God had appeared to Abraham, and told him that his posterity should be in Egypt, and be
evilly treated there, and that the period of their sojourn would be four hundred years. Joseph's
hope in God and in that Abrahamic promise must have been, therefore, a hope through a resurrection of the dead; and although it taught a
valuable lesson, it was doubtless because of his imperfect understanding of the
resurrection, and the power of God, that he so particularly gave commandment respecting
the carrying up of his bones out of Egypt into Canaan, when the time of God's favor should
come, and Israel should be delivered. And so must the spiritual Israelite have his mind
centered in the future fulfillment of the Divine promises, through a resurrection of the dead, if he would be
delivered from the worldly influences of this present time, and be kept loyal , to the
Lord and to the highest principles of character. This faith in a future kingdom, future
honor, future riches, future glory, dwarfs into insignificance the honor and glory and
wealth of this present time, and makes all true believers separate from the world in these
respects, and thus prepares them to think of the affairs of this present time from a more
just and more equitable and dispassionate standpoint-they are removed from the immediate
influence of selfishness in its most powerful forms, even though they still, find,
notwithstanding their faith in the promises, the necessity for keeping the body under, and
mortifying its natural disposition toward selfishness. LESSONS FROM THE LIFE OF JEREMIAH
SERIES VI THE SCATTERING AND
REGATHERING OF ISRAEL
"Therefore, behold, the days come, saith the Lord, that
it shall no more be said, The Lord liveth, that brought up the children of Israel out of
the land of Egypt; but, The Lord liveth, that brought up the children of Israel from the
land of the north, and from all the lands whither He had driven then: and 1 will bring
them again into their land that I gave unto their fathers." -- Jer. 16:14, 15. CHAPTER
sixteen, which we now consider, seems to have a close connection with the two preceding
chapters. This connection seems to be that the drought recorded in chapters 14 and 15 was succeeded by famine; and also that the long
predicted and threatened invasion of the Jewish homeland, which of necessity would bring
increased calamities, and entail more suffering, was drawing near. Jeremiah was informed
by the Lord of all this, and was instructed to make it known to the people. The Lord's
words to Jeremiah concerning this we quote: "For thus saith the Lord concerning the
sons and concerning the daughters that are born in this place, and concerning their
mothers that bare them, and concerning their fathers that begat them in this land; they
shall die of grievous deaths; they shall not be lamented; neither shall they be buried;
but they, shall be as dung upon the face of the earth; and they - shall be consumed by the
sword, and by famine; and their carcasses shall be meat for the fowls of heaven, and
"for the beasts of the earth." -- Ver. 3, 4. It
was because of these further terrible calamities coming that Jeremiah was instructed of
the Lord not to take a wife, and thus to avoid having offspring, who would live to see the
things predicted, and possibly be among those who would suffer. (Ver. 2.) Whether Jeremiah
had in his mind the thought of marriage is not recorded. It would seem that he had. It is
quite apparent, however, that the principal reason for this abstinence was not so much for
his own sake as that of emphasizing by his obedience to the Lord's instruction in this
abstinence his own strong faith that the Divine predictions would all meet their
fulfillment. The
Prophet, in addition to this, is enjoined by the Lord not to enter the house of mourning;
not to go to a burial; and not to give outward exhibition that he mourned for the dead.
The reason for this action on Jeremiah's part was to give testimony that the Lord had
withdrawn His protection; that He would no longer manifest His mercy and pity; for His
peace would be taken away from the people. Jeremiah is informed that both great and small
would die in the land, and that so hardened would men become because of the continuous
suffering and the frequency of death, that they would not lament over them or give to
mourning ones the cup of consolation for father or mother; or even perform the usual rites
for the dead-permitting their bodies to lie unburied. -- Ver. 5-7. Jeremiah
is still further instructed not to go into "the house of feasting to sit with them
[the people] to eat or drink"; and that he, himself, would live to witness the
cessation of "the voice of mirth, the voice of gladness, and the voice of the
bridegroom and the bride." (Ver. 8, 9.) He was told not only to inform the people
that these calamities would increase more and more, but to answer the inquiries the people
would make concerning why the Lord permitted all these evils to come upon them-to tell
them that it was because their fathers had forsaken the Lord and had walked after other
gods, and had served them, and had forsaken Him, and had not kept His law; and that they
had done worse than their fathers, and walked every one after the imagination of his own
evil heart. -- Ver. 10, 11. WHEN DOES THE
PROPHECY MEET FULFILLMENT
It is
not necessary to understand that the Lord Himself was the direct cause of these calamities and afflictions,
but rather that because of the people's departure from Him, He for the time withdrew His
special aid and protection from their enemies, leaving them at the mercy of the nation
that threatened them. The great Babylonian power at this time was, engaged in a war of
conquest of the world. The chosen nation was left like other nations to suffer all the
evil consequences incidental to this conquest, which proved to be a successful one. The
stubbornness and obduracy of the nation manifested in their not heeding the voice of the
Lord's Prophets, caused Him to withdraw His protection, and to permit the natural order of
things to take its course. However, the Lord did not cease to recognize them as His
people. These judgments were sent for their ultimate good. Though severe, they were
corrective. We
have next recorded a prediction of a most startling nature. It reads, "Therefore will
I cast you out of this land into a land that ye know not, neither ye nor your fathers; and
there shall ye serve other gods day and night; where I will not show you favor."
(Ver. 13.) It is in connection with this statement that a most important question forces
itself upon the mind of the careful student of prophecy. In order to understand the entire
prediction of which these words form only a part,
this question will need careful consideration. . The question is, Does this prediction
meet its fulfillment in the servitude to and the captivity in Babylon? We share the
thought of many that it does not. Several things which we will mention cause us to so
conclude. One is that 'this same prophecy predicts a restoration, and this restoration is
one that describes a return from all nations, and not from Babylon. It was not until 70.
A. D. that the Jews began to be scattered under the judgment hand of God among all the
nations of the earth. The Savior in the discourse on Mount Olivet predicted this, in the
words: "And they shall fall by the edge of the sword, and shall be led away captive into all nations;
and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles
be fulfilled." -- Luke 21: 24. The
scattering among all nations under Divine disfavor had long prior to Jeremiah's day been
predicted by Moses; and the Prophets who prophesied subsequent to Moses, over and over
again reiterated the same. None of these earlier predictions make any reference to a
period of seventy years. Jeremiah was the first Prophet to predict a particular
seventy-year servitude to Babylon. The prophecy concerning a restoration, associated with
this scattering, portrays a return from amongst all nations; as we read: "Therefore,
behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth,
that brought up the children of Israel out of the land of Egypt; but, The Lord liveth,
that brought up the children of Israel from the
land of the north, acid from all the lands whither He had driven them; and I will
bring them. again into their land that I gave unto their fathers." - Ver. 14. THE RESTORATION STILL
FUTURE
Furthermore,
the deliverance and restoration described 'in this prophecy are of a character beyond any
in stupendous significance that has ever occurred in Israel's entire history a deliverance
and restoration, the Prophet was informed, that would cause the deliverance from Egypt
under Moses to pale into insignificance, inferring that the former one would be forgotten
because of the universal attention on the part of the world that this one would cause. Still
further, that this restoration would meet its fulfillment in distant times, even in times
now near at hand, is shown in the words of the Prophet which describe its effects on the
Gentile nations. His words are, "O Lord, my strength, and my fortress, and my refuge
in the day of affliction, the Gentiles shall come unto Thee from the ends of the earth,
and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is
no profit." The words that follow,. we quote from Fenton: "Can mankind make
themselves gods, when they are not gods? I will however instruct them at that time-I will
teach them My power and might-and they shall know that My name is The Eternal!" This
prediction is in harmony with many predictions of all the Prophets concerning the Gentiles
coming to the Lord to be taught His ways and to walk in His paths at the time of Israel's
restoration. See Micah 4. And
again as proving the same point, it is distinctly intimated that this judgment scattering
does not have reference to the captivity in Babylon, for the reason, that it is stated
that the lands into which they would be scattered, were lands that neither their fathers
nor they themselves had known of before. Their father Abraham came from Ur of the
Chaldees, which was ancient Babylonia; and Jacob, another of their fathers, came from
Syria -- lands with which their fathers as well as they were familiar. It is' particularly
mentioned in the prophecy of restoration that the Jews would come from the northern countries. The northern countries must
refer to Europe. Babylonia, Medo Persia, and Syria lie east and southeast of Palestine,
their homeland. This
particular prophecy of judgment scattering in its clear statements, fits no other period
than the one since 70 A. D. Nor does the restoration described fit any other event or
refer to any other period than the one predicted by all the holy Prophets -the one to take
place just before the times of restitution, when they will , be gathered back to the land
of their fathers, from all the lands wherein they are now scattered. PUNISHMENT BEGAN IN
SERVITUDE TO BABYLON
While
all this is true, the prediction under consideration implies that the nation. would lose
its independence, and become a servile nation. In this sense of the prophecy, it may be
understood as beginning to meet its
fulfillment in the servitude to Babylon. The servitude to and captivity in Babylon was to
be for a comparatively brief period of seventy years. It is significant that this seventy
years is not mentioned up to this point in the book of Jeremiah, All the events recorded
up to the present chapter, and indeed up to chapter 27, occurred before the servitude to
Babylon had begun. The seventy years' servitude to Babylon is first made known to Jeremiah
in the fourth year* of Jehoiakim, king of Judah. It was at this time that the nation lost
its independence and the servitude to all nations began; Babylon, being the first one of
these nations: This servitude has continued without cessation, (except for a period in the
days of the Maccabees) up to the present time. They were servants to the king of Babylon
for seventy years. During the larger portion of this seventy years their land was
practically deserted and lay desolate. On the return from Babylon they continued to be a
servile nation, transferring their allegiance to the kingdom of the Medes and Persians;
and other of the great nations that have ruled the world since that kingdom was destroyed
have kept them in subjection. They continued to occupy their land from the time of their
return from Babylon in 536 B. C. until 70 A. D., since which time they have been scattered
among all nations. __________ * Jewish reckoning. ___________ It
would seem that the return from Babylon was in the Divine purpose designed more to hold
the Jewish people together until Shiloh (Christ) came. (Gen. 49:70.) Isaiah, long before
Jeremiah's day, had also mentioned this as a. reason;, as we read: "Thus saith the
Lord, As the new wine is found in the cluster, and one saith, Destroy it not; :for a
blessing is in it; so will I do for My servants' sakes, that I may not destroy them all.
And I will bring forth a seed out of Jacob, and Out of Judah an inheritor of My mountains;
and Mine elect shall inherit it, and My servants shall dwell there." -- Isa. 65:8, 9. TWO DISTINCT LINES OF
PROPHECY
Having
these matters in mind will enable us to. better distinguish between the two distinct lines
of prophecies -- those relating to judgments fulfilled in the Babylonian servitude: and
captivity, and those in the scattering among all nations. It will also enable us to
distinguish between the two distinct lines of prophecy-those fulfilled in the restoration
from Babylon, and those yet to be fulfilled in the restoration from among all nations. The
judgments referred to in this sixteenth chapter relate especially to the servitude to and
scattering among all nations. The restoration predicted is that from among all nations,
which restoration still awaits its complete fulfillment, though it is evidently near, at
hand. This prophecy is so remarkable and minute in its details of coming favor and.
restoration that it seems impossible to apply it to the servitude to and captivity in
Babylon, and the restoration under. Cyrus. It is contrasted with the scenes connected with
the deliverance of their forefathers in the beginning of their history from the land of
Egypt. It is to be an event of so great importance, as we have noted, that the deliverance
from Egypt pales into insignificance: "Therefore behold, the days come, saith the
Lord, that it shall no more be said, The Lord liveth, that brought up the children of
Israel out of the land of Egypt; but the Lord liveth, that brought up the children of
Israel from the land of the north, and from all the lands whither He had driven them; and
I will bring them again into their land that I gave unto their fathers." The words,
"It shall no more be said," etc., imply that the deliverance from Egypt will no
more come to their mind, this future deliverance being of such greater magnitude in its
results. The
Scripture prophecy, under consideration, that describes the means and methods by which
favor was to be shown to the nation of Israel, has reference to two important events as
well as to two distinct classes. The prophecy will also meet its fulfillment in two widely
separated times. One of these classes of Jews are those who recognized and accepted Jesus
of Nazareth when He came, as .the long expected Messiah. These were accorded an
opportunity to gain the chief favor -- joint-heirship with Christ in His heavenly,
spiritual Kingdom. The other of these classes constitutes the rest of the nation, who,
failing to recognize their Messiah at His First Advent, lost this chief favor. The time
when the chief favor was offered was the period during and following our Lord's ministry
on earth. The time when favor will return to the blinded ones of the nation will be during
a period in connection with the Second Advent of the Messiah. The favor will be their
restoration to their homeland, and the inauguration of a new covenant with them, which
will offer them earthly or restitution blessings. THE REMNANT AT THE
FIRST ADVENT
One
of the predictions in this chapter seems to refer to the offer of the first or chief favor. It reads, "Behold, I
will send for many fishers, saith the Lord, and they shall fish them." This
prediction cannot but remind. us of our Lord's words addressed to Peter and Andrew his
brother at the beginning of His ministry: "And He saith unto them, Follow Me, and I
will make you fishers of men." (Matt. 4:19; see also Luke 5:10.) This seems to have
reference to the Gospel Age, particularly its beginning. The first fishers that were
called were the Apostles and the specially chosen Seventy who, to use the Savior's own
words, were made "fishers of men." The fish (men) caught at this time were few,
but they constituted what St. Paul calls, the "remnant according to the election of
grace." These "fishermen," with others called by the Lord, confined their
labors for a brief period after the Savior's ascension exclusively to the Jews, and
numbers more of the "remnant according to the election of grace," were caught in
the Gospel net, and were offered the great privilege of the chief favor. Up to the conversion of Cornelius
(Acts 10) no offer was made to the Gentiles. Since that time the Gentiles have been
reckoned as on an equality with the Jews in regard to being offered the chief 'favor.
History has shown that only a few have been "fished" out of the nation during
this Gospel Age; that is, only a few have come to the knowledge that Jesus of Nazareth was
their Messiah. The nation as a whole. has continued in "blindness." This
"blindness," and consequent lack of favor will continue until the full number of
the elect from among the Gentiles is made up. Then special favor will return to Israel,
that is "All Israel shall be saved from their blindness." (Rom. 11:25-29.) The
return to Palestine of these will be in unbelief -- still in blindness. It will be through
their experiencing a most severe trouble, tribulation, that their blindness will be
removed and they will come to recognize Jesus as their Messiah. -- See Jer. 30:1-11,
18-24.; Zech. 12 and 13. It is
in connection with this return that the figurative expression "I will send hunters and they shall hunt them," etc., will
be meeting its fulfillment. This portion of the prophecy reads, "And after [after
,the Lord's fishers have accomplished their work] will I send for many hunters, and they
shall hunt them from every mountain [kingdom] and from every hill, and out of the holes of
the rocks. For Mine eyes are upon all their ways; they are not hid from My face [the Lord
has been mindful of them during the whole period of their blindness], neither is their
iniquity hid from Mine eyes." (Ver. 16, 17.) This hunting process refers, in one
sense at least, to persecutions from the nations in which they live, which causes them to
desire to return and possess their homeland. The prophecies above cited show that after
they have gathered in considerable numbers in Palestine they will experience another awful trouble. A POSSIBLE
CHRONOLOGICAL INFERENCE
Jeremiah
next describes what will be their condition during the period in which they are scattered
amongst all nations, prior to their return to favor: "And first [before . the favor
will come] I will recompense their iniquity and their sin double; because they have defiled My land,"
etc. (Ver. 18.) Many seem to think that this prediction of Jewish favor and disfavor
contains a chronological feature. This chronological feature is understood to be found in
the word "double." Pastor Russell has
thus expressed the matter: "But
though He cast them off from all favor for a while, God will not leave them cast, off
forever, but says -- Jer. 16:13-15: `Behold, the days come, saith the Lord, that it shall
no more be said, The Lord liveth, that brought up the children of Israel out of the land
of Egypt; but, The Lord liveth, that brought up the children of Israel from the land of
the north [Russia, where nearly one half of the Hebrew race resides], and from all the
lands whither He had driven them: and I will bring them again into their land that I gave
unto their fathers.' "But
first, they must drink the very last dregs of their .chastisement; and thus it is
expressed in this remarkable prophecy (verse 18) ; `And first [before the favor will come]
I will recompense their iniquity and their sin double.'
The Hebrew word here rendered `double' is mishneh,
and signifies a second portion, a repetition. Thus understood, the Prophet's
declaration is, that from the time of their being cast off from all favor until the time
of their return to favor would be a repetition, or duplication
in time, of their previous history, during which time they had enjoyed Divine
favor." Should
it be thought that this passage contains a chronological state-ment, two matters will have
to be decided. The first is, What event and date in history did the forefathers of the
Jewish people begin to experience the special favor of God? A
most satisfactory way of approaching the consideration of this matter is to discover when
the Jewish special favor ceased. The writer referred to above fixes upon 33 A. D., the
date he assigns to the crucifixion of Christ, as the time when the Jewish special favor
ended. His words in regard to this are: their "national life and favor ended with the
rejection of the Messiah -- A. D. 33 -- when five days before His crucifixion, He
presented Himself to them as their king, and not being received, declared, 'Your house is
left unto you desolate.' (Matt. 23:38.)" Concerning when this special favor began,
the same writer says: "This period began with the beginning of their national life,
at the death of Jacob, the last of the Patriarchs, when they were first recognized as a
nation, and called `The Twelve Tribes of Israel,' a national name. See Gen 49:28; 46:3;
Dent. 26:5." In calculating the number of years that elapsed between these two
events, he says: "The period of their favor, from the commencement of their national
existence at the death of Jacob, down to the end of that favor at the death of Christ, A.
D. 33, was eighteen hundred and forty-five (1845) years ; and there their `double' (mishneh)-the repetition or duplication of the same
length of time, eighteen hundred and forty-five (1845) years, without favor-began.
Eighteen-. hundred and forty-five years since A. D. 33 shows A. D. 1878 to be the end of
their period of disfavor. A. D. 33 plus 1845 = A. D. 1878." WHEN DID ISRAEL'S
FAVOR END?
The
event that occurred in 1878 which he considered as sufficient to prove that Israel's
disfavor had ceased, is thus given: "And it was in that very year -- 1878 A. D., when
their 'double' was full, and God's favor was due to return to that people -- that the
'Berlin Congress of Nations' was held, in which Lord Beaconsfield (a Jew), then Prime
Minister of England, was the central figure and took the leading part. There England
assumed a general protectorate over the Asiatic provinces of Turkey, among which is
Palestine; and the Turkish government amended its law relating to aliens, which greatly
amelio-rated the condition of the Jews then residing in Palestine, as well as partially
opened the' door for others to locate there, with the privilege of holding real
estate." In
considering this matter and arriving at conclusions, it seems be the part of wisdom to
ever keep in mind Brother Russell's words in regard to the chronology of the Bible:
"We may not read the time features with the same absolute certainty as doctrinal
features; time is not so definitely stated in the Scriptures, as are the basic
doctrines." . It
seems reasonable, in harmony with what many Bible students have concluded, to fix upon the
death of Jacob as the event to begin the period of Israel's special favor. The Scriptures
cited in the above quotation seem to give sufficient foundation for this conclusion.
However, it does not seem that the crucifixion is the event that marks the end of Israel's
favor, or the beginning of their disfavor. The end of their national history seems an event more in harmony
with the prophecy. Concerning. this the historian says, "The Jews were not obedient
subjects [of Rome], and drew down upon themselves severe punishments. At length, in the
year 70 A. D., Jerusalem was again taken, after a long siege, by Titus, the city was razed
to the ground, and the nation, became dispersed, as it now is, through every country of
the world." -Swinton, Outlines of the World's History. Furthermore,
it seems quite evident that nothing occurred in 1878 A.D., that marked the end of Jewish disfavor. Indeed it seems very
apparent that Jewish disfavor has not even up to the present time ended. They are still
scattered, still persecuted, still without a government or a land they can call their own.
Several events occurred prior to 1878 that may properly be considered as signs of
returning favor; and other events have occurred since 1878 which have been more
significant signs of this event than that occurring at that date. SOME REASONABLE
DEDUCTIONS
That
the end of Gentile times synchronizes with the end of Jewish disfavor would seem a most
reasonable conclusion. In settling on any date for this most momentous event we will need
to keep before our minds the fact presented by Brother Russell, that time features are not
so definitely stated as doctrinal features., However significant and startling what we may
now say on this .matter, our conclusions are more or less problematical. If we
are to understand that the "seven times" of punishment, of Lev. 26, which are
there spoken of as coming upon Israel, have reference to prophetic times (2520 years), and
not as some interpret it as signifying "seven times" more in relation to a
severity of punishment, then we certainly have a firm foundation to calculate when the
2520 years will end. The fall of Jerusalem occurred about 587 B. C. Twenty-five hundred
and twenty years from that time would end about 1934 A. D. The chronology covering this
period seems correct, at least within a year or two. If there should be no error in the
generally accepted chronology of the Kings as being 494 years up to the servitude under
Jehoiakim, king of Judah, then there would be 1864 years from the death of Jacob to the
destruction of Jerusalem by Titus 70 A. D. If the "double" of this prophecy of
Jeremiah means a "second portion, repetition" then 1864 years from 70 A. D.
would bring us to 1934 -- a most striking coincidence to say the least.* ___________ *For the benefit of new readers we would
state that during the years 1921 and 1922 we presented in these columns a general review
of the Chronology in which certain discrepancies were noted leading to some slightly
different conclusions, and enabling us to understand why matters did not terminate just as
many had expected in 1914. The particular issues of the Herald treating these matters are
those of April 15 and November 1, 1921, and. July 15, 1922, and can still be had upon
request. ____________ The
chronology of the different periods intervening between the death of Jacob and the
destruction of Jerusalem so far as our present investigations have gone, are as follows: From the death of Jacob to the Exodus 198 years A JEWISH LEGEND
"There
is a fragment of Jewish legend, that has floated down to us, which represents two
venerable rabbis as musing among the ruins of Jerusalem, after its destruction. One is
giving way to unrestrained lamentation, saying, 'Alas!, alas! this is the end of all. Our
beautiful city is no more, our temple is laid waste, our brethren are driven away into
captivity.' The other with greater cheerfulness, replies: `True; but let us learn from the
verity of God's judgments, which we behold about us, the certainty of His mercies. He hath said, I will destroy Jerusalem,
and we see that He bath done it. But bath He not
also said, I will rebuild Jerusalem, and shall we not believe it?" MOSES CALLED TO DELIVER ISRAEL
"By faith Moses, when he was grown up, refused
to be called the son of Pharaoh's daughter; choosing rather to share ill treatment with
the people of God, than to enjoy the pleasures of sin for a season."-Heb. 11:24,
25; Ex. 3:1-12. ALTHOUGH
Moses was born over thirty-six hundred years ago, and therefore comparative near the time
when the evolutionary theory claims that man was only "one step above a monkey,"
we find that not only was he a wonderful child and a wonderful man -- even before the Lord
specially blessed him in making him the leader of Israel, and putting His power upon
him-but we find also high standards of mental and moral attainment amongst his people --
the Hebrew Joseph, for instance. We find, additionally, that in Moses' times there was a
distinct and well-advanced civilization amongst the Egyptians. For instance, the city of
Zoan, one of the capitals of Egypt, near which Moses was born and reared, is shown by
modern research to have been a most wonderful city-- as compared with modern times. Of it
a celebrated writer says: "The ruins show it to have been a marvelous city, the
Athens of Egypt. An Egyptian poet of that day says of Zoan: `She is beautiful, beautiful!
Nothing like her is found amongst the monuments of Thebes -- the very secret of pleasures
of life. Her bowers bloom with gardens. Each garden is perfumed with the smell of honey.
Her granaries are full of wheat. Flowers for nosegays are in the houses. Her ships come
and go every day. The joys have fixed their seat there."' And concerning the
development .of literature and arts in that day there is much evidence to show that they
were far advanced. It
was a very critical period in the history of the Jewish race about the time of Moses'
birth. The Egyptian rulers of the new dynasty, fearful that the Hebrews would become a
dominant race had evidently employed various expedients to hinder the phenomenal increase
of this foreign people. None of the experiments seemed to be effective and finally as a
repressive measure an edict went forth that all the male children of the Hebrews be put to
death, intention evidently being the curtailment of the race for a time only, permitting
children. to be born later on. It
was a very shrewd device which Moses' parents adopted for the child's preservation, and it
either shows a Divine guidance or an inventive mind, with a good knowledge of human
nature, or all of these. ESTEEMED THE
REPROACHES
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