THE HERALD
of Christ's Kingdom
VOL. VII. January 1, 1924 No. 1
Table of Contents
OUR HOPEFUL OUTLOOK, THOUGH
HOSTS OF UNBELIEF INCREASE
THE LONG SOJOURN IN EGYPT
LESSONS FROM THE LIFE OF
JEREMIAH
MOSES CALLED TO DELIVER ISRAEL
WALKING CIRCUMSPECTLY
VOL. VII. January 1, 1924 No. 2
Table of Contents
IMPORTANCE AND VALUE OF THE
THANKFUL HEART
ISRAEL SAVED AT THE RED SEA
LESSONS FROM THE LIFE OF
JEREMIAH
WHAT ISRAEL LEARNED AT SINAI
INTERESTING LETTERS
VOL. VII. January 1 No. 1
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;
My God; I wish them there."
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
Now Sweeping Through Country."'
"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!
The Old is swiftly passing, and the New is coming in!
The golden bells are ringing, and the pageant sweeps
Along Like an army that is speeding to the measure of a song.
"Up with the larks of morning! Up with the rising sun!
Waiting not for noon-day, nor halting when begun!
For everything is moving; let the blessed time begin!
The Old is swiftly passing, and the New is coming in!"
"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.
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
From the Exodus to the entrance into Canaan 40 years
Subjugation of the land 6 years
Period of the Judges 450 years
From Saul to the servitude under Jehoiakim. 494 years
The seventy years o£ servitude to Babylon 70 years
From the return under Cyrus to Christian Era 536 years
From Christian Era to Jerusalem's destruction 70 years
1864 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?"
"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
OF CHRIST GREATER RICHES
Undoubtedly
it was a part of the special providence of the Lord that Moses was reared in the royal
court of Egypt with all the advantages of wealth and education; but these advantages, and
influences did not corrupt his faith nor his sense of duty toward God. Hence we find him
at the age of forty renouncing his relationship to the king's family "refusing to be
any longer called the son of Pharaoh's daughter."
It is
written that Moses' course in this matter was the result of his "esteeming the
reproaches of Christ greater riches than the treasures of Egypt."
Although
naturally Moses was meek, he nevertheless was not ignorant of his education and abilities;
and these being known to the Israelites he had every reason to suppose that they,
expecting deliverance from Egypt about this time (in harmony with God's Word to Abraham
about four hundred years before) would rejoice in having him for a counselor, a
representative, a qualified lawgiver, amongst them. In his zeal for his brethren, and in
his abhorrence of the injustice practiced upon them he smote one of the Egyptian
task-masters, and delivered the oppressed Hebrew. He presumed that by such a course he
would awaken the energies and spirits of his people and that they would accept him as
their leader and that the deliverance from Egypt would forthwith begin. But his
disappointment was great when the next day he discovered that his kinsmen had no such
loyal feeling toward him, as he had toward them, for, while endeavoring to correct a
dispute between two Israelites, the one who did the other .wrong resented the endeavors of
the peacemaker, and showed that he and a large class whom he represented failed to
appreciate the conduct of Moses, and failed to accept him as a law-giver. The erring
Israelite demanded, "Who made thee a judge or a law-giver over .us?" Where is
your authority? We deny that you have any. Would you slay me, as you did the Egyptian
yesterday? Moses was completely disheartened, and fled to the wilderness of Paran. He had
fondly hoped that his sacrifice of the throne and glory of Egypt for his people's sake
would be appreciated by them, at least, but coming to his own his own received him not.
Apparently he had made a great sacrifice, and to no purpose. Undoubtedly the natural
meekness of .his disposition was intensified by this rebuff.
AN OUTCAST FROM
EGYPTIAN SOCIETY
Thoroughly
discouraged, cut off from the cultured class of Egypt, cut off also from his kinsmen, whom
he had hoped to assist, Moses hermit-like, settled down to a life in the wilderness. His
natural nobility and training made him chivalrous in the defense of women, and soon he
found himself defending the seven daughters of Jethro, who, as shepherdesses, were tending
his flocks. This led to his marrying one of these, and himself becoming a shepherd; caring
for his father-in-law's flocks, in which situation he remained for forty dears. Moses, so
far as we have information, up to this time had no direct manifestation of God's favor: He
merely had a knowledge of the hopes which belonged to his people through the promises made
to Abraham. He doubtless regarded as a mistake his action at forty years of age, in
attempting to become the leader of his people; yet from the inspired record we must
suppose that his faith in the Divine promises never faltered, and that he preferred to be
on God's side, and an outcast from Egyptian society, rather than the reverse.
Nevertheless, we can see that God's supervision was over all of his affairs, and that with
the tests of his loyalty came valuable experiences, preparing him for the Lord's great
work, in the Lord's time. It gave him another kind of schooling, and a valuable one,
though he was ignorant of it at the time. We cannot doubt that his wandering as a shepherd
over that wilderness for forty years made him thoroughly familiar with every road, every
hill, every stream in it, and that this was subsequently of great advantage to him, when,
under the Lord's direction, he became the leader of Israel through that wilderness toward
Canaan. Neither need we doubt that Moses' own character received valuable lessons of
patience and humility and obedience to the Divine will during those forty years. Even his
marriage here to Jethro's daughter, who bore him two sons, would seem to have been
overruled by the Lord for the good of his people; for the woman being an African, a black,
the sons would of course be mulattoes, and would correspondingly have less respect amongst
the Israelites than if they had been Moses' children by an Israelitish woman, for as such
they might have had the reverence of the people in Moses' stead at the time of his death,
and thus the tendency might have been to establish a rulership in his family line, which
evidently was not the Divine purpose.
How
often the Lord's people -- spiritual Israelites -- find that they have experiences
somewhat along the line of Moses! How sometimes our efforts and energies and plans for
good, yea, our self-sacrifices, seem to be rejected, their value nothing, and ourselves
turned away from activities and opportunities which we had coveted as oppor-tunities for
the Lord's service. How disheartening we have found. this, until later on we discovered
that the Lord's hand was able to bring blessing out of our disappointments, and how we
could and have learned lessons under trying circumstances, which we could never have
learned otherwise. And how these lessons have been ordered of. the Lord so as to fit and
to prepare us for future usefulness in His service and to His people. Let us, then, have
the more courage and the more faith and the more trust in God-trusting Him where we cannot
trace Him, knowing that all things shall work together for good to them that love Him --
the called ones according to His purpose.
"CERTAINLY I
WILL BE WITH THEE"
What
a change the forty years wrought in Moses! At its beginning he was ready and anxious to
lead the Israelites; full of modest confidence in himself, as a leader, a commander, a
law-giver, for that people no doubt realizing by faith that God had prepared him and
educated him that he might have the proper qualifications to be their leader. But now,
when' the Lord's time has come, his courage is gone, his self-confidence is upset, and he
protests to the Lord that he is totally unqualified. Now the Lord needs to encourage him,
and Moses receives more deeply than he could have done forty years before the thought that
Israel's deliverance was not to be by man or through man, but by the Lord Himself, and
that the human agent would be merely the Lord's representative. What a valuable lesson
Moses was learning, and how necessary is such a lesson to all of the Lord's people,
especially to any and to all whom He would use in any special sense in connection with His
work. We must learn that it is not our work, but God's work, not our power or ability or
wisdom, or greatness or learning, but the Divine power working in and through us, which is
mighty to the pulling down of strongholds, and to the lifting up of weak, and to the
bringing in of the great salvation which He has promised. The more thoroughly we learn
this lesson the better it will be for ourselves, and for all who, in the Lord's
providence, we are sent to assist in His way-to deliver from the bondage of sin and death.
God's
assurance to Moses, "Certainly I will be with thee," is an inspiration to the
Lord's people everywhere and at all times, when endeavoring properly to do any part of the
Lord's work, heeding His call through the Word. If God be for us, and if God be with us,
who. can prevail against us eventually? There may be with us, as there were with Moses and
his service, various difficulties, trials, vexations, and disappointments -for we have the
treasure of the new nature in earthen vessels, and the weaknesses and imperfections and
short-sightedness of these are sure at times to cause us difficulties and discouragements.
On such occasions our duty is to turn the eyes of our understanding to Him whom we serve,
whose ambassadors and representatives we are, and to recall His promise, "Surely I
will be with thee." This means eventual victory, though perhaps through devious ways
that. we know not, and expect not, which nevertheless will ultimately prove to have been
advantageous to us and to our Master's glory.
"This
shall be a token unto thee, that I have sent thee." No doubt Moses thought now of his
failure to interest his people when he went to them still covered with the honors of the
schools and the army, and in the prime of life; and perhaps he now contrasted his present
condition as a shepherd, forgotten by many who knew him in Egypt, without renown, without
favor before the court, without influence or prestige; and no doubt he said within
himself, If I could make no impression before, how could I hope now to accomplish as much?
But, "This shall be the token unto thee," to prove "that I have 'sent
thee." He was to know that when God sent it meant that the right time had come, and
that all of God's good purposes would be accomplished. He was to know that without the
Lord he could do nothing; that with the Lord he could do all things. And so all of the
people of God, who would be useful and used in His service, must learn this lesson:
"Without Me ye can do nothing." Thus God gave Moses the absolute assurance that
he and his people should come forth, out of Egypt, and should worship 'in the very
mountain in which now he beheld tile burning bush, and talked with the angel of the Lord.
By
various signs God established the faith of His servant. The burning bush itself was one of
these demonstrations of Divine power. Another demonstration was the casting of his rod
upon the ground, and its becoming a serpent,' a symbol of evil, and the Divine power
exercised again by which the serpent was turned again into a staff, representing God's
power to turn evil things into good things through the operation of faith. Again, his hand
was thrust into his bosom, and taken out was found to be leprous, and being thrust in
again and taken out was found to be restored to health. In sending out His people, in the
present time, His ambassadors, the Body of Christ, to service (services that are much
inferior in many respects, yet superior in some regards), the Lord does not give us these
visible demonstrations of His power, but we may be sure that none are sent unless first
they are given some testimonies on a higher spiritual plane. They must behold the Lord as
the great light; they must realize that His justice is as a consuming fire as respects
everything sinful, everything evil, but that through Christ He has mercy upon our
imperfections, .and grants us to see His light and to enjoy it without being consumed
thereby.
Only
after such lessons have been learned in the school of experience under our great Teacher
and Pattern, Jesus, are we ready for the-Lord's service in various ways, as He may be
pleased to indicate them and to send us and use us. Let us learn thoroughly the lesson
that our undertakings, even for the Lord and in the interest o£ His people, can prosper
only in the Lard's time; and when we are sent of
Him; nevertheless, that every effort we may put forth, even in our ignorance, if done
in meekness, humility, and with a respect for the recompense of reward, will surely be
owned of the Lord, and blessed of Him to our good and to our development for future
service, even as in Moses' case.
"Abstain from all appearance of evil,"-I
Thess. 5:22.
The
words, "abstain from all appearance of evil," constitute the last of seven
exhortations that are recorded in succession in this epistle of St. Paul. These
exhortations describe the completeness or perfection of the Christian life and character.
The
vital truths of Christianity received into the heart cannot fail to bear fruit. A truth
from God is designed not only for telling with the lips, but for affecting the every -day
life, the conduct, the character. A critic of Christianity has said: "Christians are
always proving doctrinal truths, but rarely do
they attempt to show us the blossoms, these should bear as the ornaments of Christianity,
and the. fruit that should ripen upon them as its practical growth before God and all
mankind." It is worthy of notice that even this critic admits exceptions to the
general rule. As we look about us and see the formalism that prevails, does it not seem
that this writer's utterance is more true than we would wish.
It
will be observed that the whole seven of these utterances of St. Paul have "a most
intimate connection. being linked together in sweet and blessed harmony." If you
desire to "rejoice evermore," you will need to learn what it means to "pray
without ceasing." If you want your prayers answered by having imparted to you new
blessings, it will be necessary that you be so appreciative of old blessings that you will
"give thanks" for them. If you have an earnest desire to "rejoice
evermore," always to be in the spirit of prayer, always to have a thankful heart, it
will be necessary that you be very careful that
you "quench not the Spirit," the possession of which will enable you to be in
this rejoicing, thankful attitude If you do not wish to "quench" or grieve the
Holy Spirit, but rather to cherish this mind, this disposition, this holy power that
proceeds from God only, it will be necessary not to despise those declarations of God's
Word, called "prophesyings." In order that we may not despise prophesyings, it
will be necessary to "prove all things." A very large proportion of God's Word
is made up of prophesyings, and if we desire to continue to possess these commendable
qualities of the Christian life, we will need so far as we are able to prove the
truthfulness of prophecies by discovering their fulfillment, If we desire not to live a
life of a mere disputer or controversialist,, it will be necessary that after proving all
things we "hold fast that which is good." And finally, if it is our purpose to
exhibit these traits of a well-rounded Christian character before our fellow-men, it will
be essential that we "abstain from all appearance of evil."
CHRISTIANS PECULIARLY
EXPOSED TO PERIL
This
last exhortation is a very important one, and like the others, affects our influence in
exemplifying the holy doctrines we profess. The importance and significance of this
exhortation seem to be centered in the word "appearance."
We are informed by scholars that the Greek
word rendered "appearance," often, means a form or a shape; sometimes the shape
of a thing when the substance is present; and not infrequently, the shape or appearance of
a thing when the substance or thing itself is not actually present. If the word is used in
the sense of shape or form, it would mean, "abstain from evil," in whatever
shape or form it appears. It would seem, however, that this is not the thought of the
inspired Apostle, for the reason that if this were. its meaning, there would be no
necessity of using the Greek word rendered "appearance." The expression,
"Abstain from evil" expresses fully the thought, without the use of the word
"appearance." An eminent Christian writer has said that it seems, "far more
probable that the meaning is, Abstain from, strongly obdure, avoid by every possible
means, everything as far as you can, that which, though innocent in itself, may be
construed to be evil, or that a censorious, uncharitable, and caviling world may plausibly
pronounce to be evil." -- John Gumming.
It is
certainly true that even though we do the best we can, we may not always succeed in
preventing criticism in a censorious world; nor will we always appear perfect even among true Christians. However,
we should always seek by earnest, humble, prayerful, consistent effort to heed this
injunction, not only to be all right within,
but as far as
it is possible with God's help to let the light from the inner life shine out in the
world around us, so that we shall give no occasion for people to suspect evil of us -- not
being able to detect anything that gives an appearance
or a semblance of it. It is not only necessary that God, who knoweth all things, see
that we are true Christians, possessing pure hearts, but it is also most desirable, indeed
expedient, that we should give evidence that we are pure within, by our outward appearance
before our fellow-men. It is not only necessary that we be sincere in our efforts to
please God, but it is also desirable as well as expedient that this fact be manifest to
others.
In
our words, our actions, and our spirit, we as Christians are always exposed to peril, and
we need Divine instruction and direction to enable us to avoid what may appear to be evil.
We must not be disappointed when we discover that what we do is not always construed in
its noblest light by the world, or even by Christians. "There are men in this world
resembling the tarantula spider, that sucks poison out of the sweetest flowers; who search
human life as old Zolius searched the poems of Homer, in order to find out defects and
faults . . . . There are nobler spirits in the world, not indeed sanctified by grace, yet
so magnanimously generous, that they will never form a bad opinion of a single act, if
they can construe it into good. But these are rare exceptions, few and far between."
This,
however, should cause us to be all the more careful to "abstain from all appearance
of evil." We should first of all see to it that we are "pure in heart";
that we are right in our inner life; and subordinate to this, we should see to it that we
appear to our fellow-men to be so; that we are governed by right principles within, and in
addition to this, that we do . riot disregard these principles in our .conduct before the
world: Christians must pay strict attention to appearances, knowing that what is seen
outwardly is very liable to be misconstrued. We need ever to keep before our mind that our
usefulness in the world and in the Church of God is very much dependent upon our
deportment, our conduct.
LIVING EPISTLES KNOWN
AND READ OF MEN
It is
true, as all know, that evil without generally results from evil within. There may also be
cases where all is right within, but where the appearances without are very much the same
as in the former case. The effects in both cases are equally injurious. In the one case
there may be no inner evil at all, but only a disregard for appearances; yet this
disregard for appearances, may be just as injurious to others and the righteous cause we.
represent. Let us ever keep in mind that appearances are ceaselessly exerting an influence
for good or bad, whether they proceed from a good or from an evil heart. It would seem to
be the case that we exercise a more powerful influence for good or evil by what we appear
to be rather- than by what ;we say or do in this world.
We
often hear one say, "I do what is right; and I do not care what the world or anybody
may say." It cannot be questioned but there is much in this sentiment that exhibits
courage, and is noble.. However, such sentiments should never be felt, held, or expressed
in matters that involve appearances of evil or wrong doing. Considered from this
standpoint, such an expression has in it much that is unsound, to say the least. It is not
the spirit that proceeds from God that says "I do what is right, and I do not care
what the world or any one thinks." Harboring, feelings of this. character generally
tends to develop a spirit of self-will, and may end disastrously to spiritual life. If
from malice, or envy, or ill-will, or even from uncharitableness, people speak evil of us,
it is certainly proper that we should be deeply grieved that men should be so unkind.
However, the true spirit of Him who taught and lived as never man did, if possessed
within, will feel an instant obligation to apply the Master's prescription -- "Pray
for them that despitefully use you, and persecute you." If it be, however, that the
cause of their unfavorable judgment be some indiscretion, some inconsideration, some
imprudent conduct on our part, something in appearances that is not as it should be,
notwithstanding all may be right within, should it not grieve us that we. have caused an
impression, or it may be a conviction, to be formed by our fellow-men which lowers us as
Christians in their estimation, and which has brought injury to that cause with which we
are identified.
We
are members of the Church of Christ. "Ye are the light of the world." We are
living epistles seen and read of all men. The world has a right to look upon our conduct
as being the result of the principles of our religion. We are all members of the one Body.
Is it not true, then that if one of our number suffers from disregard of the result of
appearances, the whole Body or Church of Christ will suffer with him? The Name by which we
are called will surely be injured, and the influence that should be exerted upon the
world, by the Gospel we profess, will be impeded.
THE RULE OF
SELF-SACRIFICING LOVE
It is
indeed in connection with our giving heed to this exhortation, "Abstain from all
appearance of evil," that the "law of Christ," the law of the New Creation,
needs not only to be remembered, but also to be put into operation. That law is expressed
in the words of St. John "Hereby perceive we the love of God, because He [Christ]
laid down His life for us; and we ought to lay' down
our lives for the brethren." (1 John 3:I6.) This law of love will cause one who
has placed himself under it to heed the words of St. Paul, to "Make up your mind
never to put a stumbling-block or hindrance in your brother's way." (Moffatt's Translation.). The same Apostle says,
"Wherefore, if meat make my brother to stumble, I will eat no meat while' the world
stands, lest I make my brother to stumble." (1 Cor. 8:13.) If your brother and the
cause of Christ are being injured because you do a certain thing, which you believe is all
right and will do you no harm, then you are not living by the rule of self-sacrificing
love if you continue in that which gives offense. Do not let that which you believe you
have perfect liberty to do ruin your brother for whom Christ died. "Your liberty,
your rights must not get a bad name." Everything may be clean that you do, but it is
wrong td prove a stumbling-block by what you do. The right course is to abstain from flesh
or wine or anything that is a stumbling-block to
your brother, or a hindrance to the cause of Christ. This does not mean that we are to
change our conviction regarding the thing we do. We have a perfect right to keep our
conviction in the matter as between ourselves and our God. .
Thus
we have a principle that should regulate our conduct, we who are being ruled by
self-sacrificing love. It is nothing less than that of the Christian giving up his rights,
his liberties for the sake of others' good, and especially for the good of the cause of
Christ.
As a
closing word, let us apply ourselves diligently to learn the value of sound judgment, of a
tender conscience, and of ceaseless vigilance. We are ambassadors of God, soldiers in the
enemy's country, with our own country's uniform on. We are surrounded on all sides by
enemies. We are being watched very closely, critically. We should be very sensitively
anxious first of all that we be right. We should
be very careful also that we appear right. It is the part of wisdom. Our love for the
Master and the cause we represent is expressed deeply by considering how our words, our
actions, and the spirit that moves them, appear. We should ask ourselves, what impression
will this or that action have in a world that is ,carping, caviling, censorious and
uncharitable?
On
the other hand it is very necessary that we should be slow to judge one another. As one
has said: "When you know how many appearances may be the acts of indiscretion, not
the just exponents of inner character, you ought to be very slow to judge. We shall not
find out fill the judgment Day how many grave infirmities are compatible with being true
Christians notwithstanding. And if so, we shall find there is much, oh! much, to forgive
in the best; and there is much, oh! much, to pity rather than condemn in the very worst.
Do not pronounce unfavorable judgment on your brother or your sister from an indiscrete
word, from an incidental appearance that does not suit your taste or from a hasty act. Do
not overestimate appearances in others; do not underestimate their importance in yourselves. Do
not infer too much from appearances in a brother; do not attach too little to appearance
in yourselves."
How
great is our need of a large measure of that Holy Spirit, mind, disposition of our Lord,
that we may keep not only our hearts clean, but our hands. "Let the words of my mouth
and the meditation of my heart, be acceptable in Thy sight, O Lord, my strength and my
Redeemer." Let us not only abstain from evil, but abstain from every appearance of
the same.
VOL. VII. January 1 No. 2
"Speaking to yourselves in psalms and hymns and
spiritual songs, singing and making melody in your heart to the Lord; giving thanks always
for all things unto God and the Father in the name of our Lord Jesus Christ; submitting
yourselves one to another in the fear of God."- Eph. 5:19-21.
THANKFULNESS
and gratitude are indeed most appropriate qualities with which the hearts of the Lord's
people should be filled as _ _ they start upon the New Year. The thankful, rejoicing,
submissive state of mind is to be desired and sought for by every child of God. Indeed,
none others than those who have been brought into relationship with Him can attain unto
this happy condition. All the, world desires happiness, gladness of heart. But in their
alienation from and ignorance of God they are seeking this blessed state in the wrong
direction -- through gratification of various selfish and depraved desires.
Experience
leads all to appreciate sooner or later that transitory, disappointment, failure are
written on everything here below during this long night time when God's favor is withdrawn
from the earth and while the curse of sin and death prevails. But with those who have been
enlightened by the message of Divine Truth, who have heard the Savior's call, "Come
unto Me all ye that labor and are heavy laden and I will give you rest," the case is
different. To such the Apostle addresses the words above. To these it is given to form the
Lord's acquaintance; for, says the Apostle, He "hath raised us up together, and made
us sit together, in heavenly places in Christ Jesus." (Eph. 2:6.) Speaking concerning
this excellent favor he further says, "Unto me, who am less than the least of all
saints, is this grace given, that I should preach among the Gentiles the unsearchable
riches of Christ; and to make all men see what is the fellowship of the mystery, which
from the beginning of the world hath been hid in God, who created all things by Jesus
Christ; to the intent that now unto the principalities and powers in heavenly places might
be known by the Church the' manifold wisdom of God, according to the eternal purpose which
He purposed in Christ Jesus our Lord. " -- Eph. 3:8-7 7.
Who
can doubt that it is through the impartation of the knowledge of Himself, His character,
and the fact that He has an eternal purpose, that His children come to know Him. Is it not
this confidence that He has a well ordered Plan respecting all creation, and particularly
a Plan respecting the redemption of the race here on earth, that becomes the basis for our
acquaintance with Him? and is it not because of the assurance that He has a well defined
purpose, positively and most successfully working out through the Ages that we are.
content to place our all in His hands while adoring Him and worshiping Him with all the
heart? It is refreshing in this connection to read the clear statement of Mr. Barnes,
writing on this passage nearly seventy-five years ago:
"The
fair meaning of the passage here is, that God had formed a plan which was eternal in reference to the salvation of men; that
that plan had reference to the Lord Jesus; and that it was now executed by the Gospel. It
is impossible to get away from the idea that God has a plan. It is too often affirmed in the Scriptures,
and is too consonant with our reason, to be disputed. It is as undesirable as it is impossible to escape from that
idea. Who could respect or honor an 'intelligent being that had no plan, no purpose, no
intention, and that did all things by caprice and hap-hazard?"
THE THANKFUL HEART
CALM AND TRANQUIL
Such
as thus have confidence in the ultimate success of the Divine purpose can well speak to
themselves as well as to others in psalms, and hymns, and spiritual songs. And how
important it is in these days for the Christian to be living in that atmosphere of
thankfulness, of closeness to the Lord, in intimate fellowship with Him, that the cold and
chilling influences of the world may not be permitted to enter in and hinder the work of
grace!
Mr.
Barnes associates the words at the head of this article with the Apostle's language in 1
Tim. 2:7, "I exhort therefore, that, first of all, supplications, prayers,
intercessions, and giving of thanks, be made for all men"
"One
obvious effect of this would be to overcome selfishness,
and to make us rejoice in the happiness of others as well as in our own. Another
effect would be to make us feel a deeper interest in the condition of our fellow
creatures. Another would be to elevate and enlarge our conceptions of the goodness of God
-- directing the mind to all the favors which He has bestowed on the race. Man has much
for which to be grateful; and the duty of acknowledging the mercy of God to the race
should not be forgotten. We are often prone so to magnify our calamities, and to
contemplate the woes of the race, that we overlook the occasions for gratitude; and we
should, therefore, look upon the mercies which
we enjoy as well as the miseries which we endure, that our hearts may be right. He who
looks. only on his trials will soon find his mind soured and complaining; he who endeavors
to find how many occasions for gratitude he has, will soon find the burden of his sorrows
alleviated, and his mind tranquil and calm. Yet, if the words here are to be taken as in
our translation, `for all things,' they are full of force and beauty. At the close of
life, and in heaven, we shall see occasion to bless God for all His dealings with us. We
shall see that we have not suffered one pang too much, or been required to perform one
duty too severe. We shall see that all our afflictions, as well as our mercies, were
designed for our good, and were needful for us. Why then should we not bless God in the
furnace as well as in the palace; on a bed of pain as well as on a bed of down; in want as
well as when sitting down at the splendid banquet? God knows what is best for us; and, the
way in which He leads us, mysterious though it seem to be now, will yet be seen to have
been full of goodness and mercy."
All
who would properly set their house in order at the commencement of the, new year will
surely consider well the many reasons for thankfulness, gratitude, and praise. Surely this
is the evil day, and the love of many is growing cold. Love of the world, love of
pleasure, and the deceitfulness of riches is proving a snare to many. Undoubtedly this is
the time when the Master's solemn warning applies: "And take heed to yourselves, lest
at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of
life, and so that day come upon you unawares." (Luke 21:34.) Only such as keep the
fires of their love and zeal brightly burning through the study of the Lord's Word and by
fellowship with Him and His people will be able to prevail against all the adverse
influences of the present time.
At
this time of the year it would seem appropriate also that the Lord's people should
endeavor to strengthen their good resolves to be faithful in the Master's service -- in
the service of the truth, and the brethren. And how true it is that the thankful and
grateful heart is well equipped and prepared to engage in His service to whatever extent
time and talents may be possessed. Activity in the ministry of the truth, witnessing to
the goodness of God before fellow-men in whatever ways may be at our command is most
conducive to a healthy spiritual condition in ourselves, and thereby fortifies us the
better to fulfil the obligations of the Christian life.
IMPELS TO OBEDIENT
SERVICE OF GOD
The
tendency, however, in these days is to grow weary in well doing, to feel that so far as
helping or enlightening others is concerned our efforts are unavailing; and that we would
just as well sit back and be quiet. Yet all are aware that this is not according to the
great example of the Master, nor of those whom He specially chose to represent Him in the
early Church. Mr. George Muller, whose long life of usefulness in the Lord's service, was
attended with much success, has offered some very wholesome advice. The following is
worthy of our careful thought:
"If
any of the Christian readers are in the habit of circulating tracts, and yet have never
seen fruit, may I suggest to them the following hints for their prayerful consideration.
1. Seek for such a state of heart, through prayer and meditation on the Holy Scriptures,
as that you are willing to let God have all the honor, if any good is accomplished by your
service. If you desire for yourself the honor, yea, though it were in part only, you
oblige the Lord, so to speak, to put you as yet aside as a vessel not meet for the
Master's use. One of the greatest qualifications for usefulness in the service of the Lord
is a heart -truly desirous of getting honor for Him. 2. Precede all your labors with
earnest, diligent prayer; go to them in a prayerful spirit; and follow them by prayer. Do
not rest on the number of' tracts you have given. A million of tracts may not be the means
of converting one single soul; and yet how great, beyond calculation, may be the blessing
which results from one single tract. Thus it is also with regard to the circulation of the
Holy Scriptures, and the ministry of the Word itself. Expect, then, everything from the
blessing of the Lord, and nothing at all from your own exertions. 3. And yet, at the same
time, labor, press into every open door, be instant in season and out of season, as if
everything depended upon your labors. This, as has been stated before, is one of the great
secrets in connection with successful service for the Lord: to work, as if everything
depended upon our diligence, and yet not to rest in the least upon our exertions, but upon
the blessing of the Lord. 4. This blessing of the Lord, however, should not merely be
sought in prayer, but it should also be expected,
looked for, continually looked for; and the
result will be that we shall surely have it. 5. But suppose that, for the trial of our
faith, this blessing were for a long time withheld from our sight; or suppose, even, that
we should have to fall asleep before we see much good resulting from our labors; yet will
our labors, if carried on in such a way and spirit as has been stated, be at last
abundantly owned, and we shall have a rich harvest in the day of Christ."
Nor
are the Lord's people today to conclude that besetments and discouragements are their
portion now above what have been the portion of the faithful all along through the Age.
Indeed, in the early Church how great must have been the difficulties that confronted the
saints and how discouraging must have been the outlook many times as the forces of
Paganism, ignorance, and superstition arrayed themselves against the faithful band of the
soldiers of the Cross. But still there were those who, though seeing little fruit of their
labors were enabled by strong faith to hold fast and to persevere unto the end.
Then
later on as the Church merged into the period of the great Apostasy, and primitive
Christianity was almost lost sight of, how dark must have been the way for those who
remained steadfast in the faith once delivered unto the saints. Who can doubt that it was
the power of the Savior in the midst of His people encouraging and sustaining them that
enabled them to endure as seeing Him who is invisible. The Lord's people today are in some
respects in a position of advantage in that now we have before us the open history of the
entire Age. This enables us to see in a clearer light the significance of Christ's
messages to the churches recorded in the first three chapters of the book of Revelation.
All of these messages convey the impression that the Master was well aware of the labor,
toil, and conflict through which His faithful followers would be passing. Then, let our
confidence today rest not in numbers or outward show, or strength, but in the sure
promises of God that He will ultimately and completely deliver from all their enemies
those who remain loyal and trusting. And in consideration. of "what great things the
Lord hath done for us" let the language of our hearts be, "What shall I render
unto the Lord for all His benefits toward me? I will take the cup of salvation, and call
upon the name of 'the Lord. I will pay my vows unto the Lord now in, the presence of all
His people." -- Psa. 116:12-14.
"Jehovah is my strength and song, and He is
become my salvation."-Exod. 15:2; 12:37-6:27.
THE
account of ancient Israel's experience their deliverance from Egypt, their wanderings in
the wilderness; and their final establishment in Canaan, presents a most interesting story
of human life, full of lessons even to the natural man. The experiences and instructions
of the wilderness journey remind us of the poet's words: "God moves in a mysterious
way, His wonders to perform." However, he who sees in this record nothing beyond what
is contained in the simple story, recognizes only the shell, and misses by far the real
and most important lesson.
It is
when we hear the Apostle say, "Now all these things happened unto them for
ensamples," and, "they are written for our admonition upon whom the ends of the
world are come," that we begin to recognise that there are great and sublime lessons
and pictures of a spiritual character, suggestive of Divine truths which set forth the
will of God concerning spiritual Israel, the New Creation. In this present discussion we
are to consider that epoch of Israel's experience relating to their marvelous deliverance
across the Red Sea and their start on their way to Canaan. Skeptics have railed greatly
against the truthfulness of the Bible record of Israel's deliverance -- crossing the Red
Sea, etc. They object that so rapid an exodus of from one to two million people, with
their flocks and herds, would be an `impossibility; and they object, secondly, to the
testimony that God miraculously delivered them by making a path for them through the sea.
However, the Bible finally is triumphing. Mistranslations and failure properly to
interpret figures of speech were the basis of our misunderstandings.
Prof.
Flinders Petrie calls attention to the fact that the Hebrew word alaf is used in the Scriptures sometimes to mean a
thousand and at other times to signify a group, families, or tents, very much in the same
way that we use the word regiment as signifying a group of a thousand men, yet often far
less in number, especially after a battle. Thus understood, the record, "Judah
74,600" would read, "Judah, seventy-four families, or tens, with six hundred men
in all"; "so 'they set forward, every one after their families, according to the
house of their fathers." -- Num. 2:34.
Thus
reckoned, the entire hosts of the Israelites who left Egypt -- men, women, and children --
might be estimated at about 30,000. Even this was a goodly host to be the descendants of
Jacob in but little more than two centuries. That the Israelites were very prolific was
evidenced by the Egyptian decree which sought to destroy their children, fearful that
eventually they would outnumber the Egyptians.
A
miracle is not necessarily a violation of a law of Nature. A wonder, an unusual
occurrence, indicating an interposition of Divine Power in human affairs, would be a
miracle even though it conformed to, natural laws. God rarely works miracles except where
there is a necessity.
THE LORD'S ANSWER TO
MOSES.
After
the death of Egypt's first-borns and the beginning of Israel's' Exodus, several days
elapsed before they reached the Red Sea. The Israelites, who for years had learned to
dread their Egyptian masters, heard of the pursuit o£ Pharaoh and his host, and cried
unto Moses despairingly, Moses in turn crying unto the Lord on behalf, of the people. The
Lord's response to Moses' prayer is a striking one, from which spiritual Israelites may
also take a lesson. It was, "Wherefore criest thou unto Me? Speak unto the children
of Israel, that they go forward." (Exod. 14:15.) There is a time to pray and also a time to act and thus to co-operate with God who is
answering our prayers. When the Lord's time for answering our prayers has come and we know
it, it is for us to manifest our faith in Him by going forward. Too many spiritual
Israelites, after hearing the Lord's message, instead of going forward in obedience are
disposed to tarry and pray to the Lord that He give them some special message not common
to others. Such through weakness of faith are in danger of losing their standing.
"Without faith it is impossible to please God"; and obedience is merely a
demonstration of faith.
No
doubt the Egyptians concluded that where the Israelites had gone they could go.
Nevertheless, ere they had crossed they became so discouraged with the opposition, of what
they probably at first considered accidents, but afterward recognized as Divine
providences on Israel's behalf, that they resolved on a return to give up the pursuit,
saying that the God of the Hebrews fought for them. By this time it was nearly daybreak,
and Israel having crossed over, Moses stretched forth his rod over the sea, and winds arid
tide, etc., being favorable, the waters came again upon the Egyptians, that they were
drowned. It is said that wonderful storms, somewhat analogous to this one, frequently
occur in this vicinity, and that Napoleon and a troop of soldiers were very nearly
overtaken at about the same place that Pharaoh's chariots were lost, by a sudden cessation
of storm and rising o£ the tides.
A
critical writer suggests that Pharaoh's charioteers were probably intent upon heading off
the Israelites, and thus turning them backward, and that the sea waters were a wall on
either hand, in the sense of being a flank protection, hindering the troops from getting
ahead of the Israelites, turning their flank. He says, "The wall would not, by any
Oriental, be supposed to be an actual wall rising up beside them, any more than 'the
wooden walls of Great Britain' are board fences about the island; or 'the hedge about the
law' which the rabbis built by their precepts, was a growth of vegetation."
LESSONS FOR LATER
GENERATIONS
There
are numerous lessons connected with this narrative, profitable to the spiritual
Israelites. As we have already learned, the experience of the Israelites and the Egyptians
at. this time represented the experience of the world in the close of this Gospel Age, and
in the dawn of the new dispensation -- the period of deliverance of God's people, too,
from bondage to sin and death, which will be accomplished at the dawn of the Millennial
Age. We may reasonably understand that the last or tenth. plague upon Egypt symbolizes the
bitter experience of the world at the close of the present Age, and that these experiences
will be favorable to the Lord's people, and unfavorable to others, down to a certain point
where the contest will be abandoned, and those in authority in the world will agree to the
full liberty of all who love righteousness and who desire to walk in the Lord's way.
Surely,
when the new dispensation has been opened up, and the silver trumpets of the jubilee shall
sound release and restitution throughout all the world, there will be great rejoicing
amongst all who love righteousness, and, in the language of the Psalmist they may say,
"I will sing unto the Lord, for He hath triumphed gloriously." And already the
spiritual Israelite can by faith thus rejoice
and realize his release from sin and death.
Another
thought. we may draw from this narrative is the unlimited power of God, who has promised
us that if we are His, and will follow the leadings of our Master, the antitype of Moses,
all things shall work together for good to us. We are to learn that nothing is too
wonderful for our God to accomplish, and in proportion as faith increases, our joys will
increase, and we will have the full assurance of faith, the full assurance of victory, for
"This is the victory that overcometh the world, even our faith." We are to learn
that while the wicked may triumph for a time, the Lord is against them. He is on the side
of the poor and oppressed, who are seeking to know His will and to do it, and though He
bear long with them, as represented in the parable, yet', finally He will avenge them of
their Adversary: their enemies shall then become the enemies of the Lord, and the enemies
of the Lord shall bite the dust-be destroyed.-Luke 18:7; Micah 7:17.
THE GREAT MURMURING
Israel's
first experience in the journey showed that the people had much to learn along the lines
of faith and trust in the ,Lord One would have thought that the plagues upon Egypt
resulting in, their liberty would have been convincing proof to them of Divine favor, and
would have secured them from every doubt and fear that He who had begun a good work on
their behalf would surely not desert them on the threshold. Nevertheless, after journeying
for three days slowly they came to the waters of Marah, and sore was their disappointment
when they found that, they had been appropriately named -- Marah, signi-fying bitter. The
waters were brackish and unpalatable and unfit for use. A great murmuring ascended from
all sides; the disappointment was intense. Where was Moses? Why was the water brackish?
The cry of the people to Moses was in unbelief, reproach; but Moses cried unto the Lord in
faith, and the Lord showed him a tree which, cast into the waters, acted as a medicine,
sweetening them, making them fit for use. The lesson to the people must have been a
valuable one, leading them 'o trust the Lord more fully and to realize His continued care
for their interests.
Water,
one of the most important elements for human sustenance, is used in the Scriptures to
represent the Truth -- the message of God -- the hope of everlasting life. In a certain
sense the Law Covenant made with Israel was such a hope, such a fountain of water, of
which the Israelites might drink and be refreshed and be enabled to gain eternal life. But
while the Law was good in many respects, it had in it certain condemnatory qualities which
hindered it from giving to the Israelites the refreshment and the life everlasting which
they had hoped for. The Law made nothing perfect, writes the Apostle-yea, he adds, that
which was thought to be unto life was found to be unto death. -- Rom. 7:10.
Moses,
the Mediator of the Law Covenant, typified the Christ (Head and Body), the Mediator of the
New Covenant, and the tree that Moses cast into the waters for their sweetening may have
represented another tree-the one referred to in the statement, "Cursed is every one
that hangeth on a tree." (Gal. 3:13.) The tree represented the cross of Christ, the
agency through which the waters of truth and Divine law become waters of grace and
blessing for the world of mankind in general when, in the Millennial Age, they shall be
delivered from the bondage of Satan and sin, represented by the slavery of Egypt.
As
the people journeyed onward they came unto other tests. Travelers tell us that the
wilderness surrounding Sinai is far from barren. One declares: "The whole sides of
the valley through which the children of Israel marched are still tufted with brushwood,
which doubtless afforded food for their beasts. Lastly, the herbage under these trees and
shrubs is completely covered with snails of a prodigious size and of the best sort.
However uninviting such a repast might appear to us, they are here esteemed a great
delicacy. These mollusks of the land would aid in sustaining the people."
We
can see, however, that so mighty a host would have a very limited bill of fare, and
realizations of the conditions will help us to, sympathize with them in their murmurings
when they said, "Would to God we had died by the hands of the Lord in the land of
Egypt, when we sat by the flesh -pots, and when we did eat bread to the full; for ye have brought us forth into this
wilderness to kill the whole assembly with hunger." It appeared to them that their
first hopes had died, that no preference of the Lord had been shown them, and that they
should have continued under the Egyptian bondage. We see their lack of faith and that the
lessons of the plagues and the sea and the healing of the waters of Marah had not given
them full assurance of faith that the God of Abraham, Isaac, and Jacob was leading them
forth to fulfil in them His, glorious promises made to the fathers -- the blessing of the
world.
But
while blaming them for lack of faith we are not to blame them for desiring some of the
necessities of life, nor does the Lord blame them for the latter; rather He was waiting ,
for them to appreciate their need, so that they might the better appreciate the bountiful
provision which He had intended. In answer to their cry God sent them bread from heaven
-not indeed baked, cut in slices and buttered, but according to the Lord's usual way He
did for them what they could not do for themselves: He provided the substance from which
they might make their bread. The distribution of the manna and its daily sending through a
long period marks it. as a miracle.
THE BREAD OF ANGELS
To
spiritual Israelites there is a lesson in connection with the manna also: it is
Scripturally called the "bread of angels," and again, the "bread of the
mighty," and again, the "bread of heaven." (Psa. 78:25.) It was a food
supplied by the Lord's providence. Our Lord Jesus tells us that He was the antitype of
this bread-that it typified, the life-giving qualities which He possessed and which He
sacrificed ,on our behalf; that all the dying race might profit through His death and
obtain a right to life eternal. Thank God that some of us have had the eyes of our
understanding opened to hear the message of good tidings respecting its value. More than
this, some of us have already tasted that the Lord is gracious, and we have already fed on
this bread from heaven, rejoicing the while that it is not. only for the First-born but
for all Israel -- for all who eventually shall desire to come into accord with our God. It
was some of this manna that by Divine direction was put into the golden pot which was
hidden in the ark with the scroll of the Law under the golden mercy seat, typifying,
illustrating, the immortality which the Lord has provided for the Church of the
First-born, to whom He has sent the message, "To him that overcometh will I give to
eat of the hidden manna." -- Rev. 2:17.
Many
spiritual Israelites may learn a further lesson. It is not for us to dictate to the Lord
how He shall provide for us, but by faith to accept His provision according to His
promises, and while waiting for the same, to make our requests, make them unto the Lord --
but always according to His will. "Thy will be done" should be the spirit of our
hearts, and hence the spirit of our prayers. Our Father knoweth what things we have need
of before we ask Him, and He is more willing to give good gifts unto His children than are
earthly parents to give good gifts to .theirs. .
"He that hath led will lead all through, the
wilderness;
He that hath fed will feed; He that hath blessed, will bless." .
QUAIL ABOUT TWO
CUBITS DEEP
Travelers
tell us that in the spring of the year large flocks of quail frequently cross the Arabian
Gulf of the Red Sea. They come in great flocks, and, wearied with their long flight across
the water, they fly low, so as to be easily within the reach of man. • Tristram says,
"I have myself found the ground in Algeria in the month of April covered with quail
for an extent of many acres at daybreak, where on the preceding afternoon there. had been
none." The reading of Numbers 11:31 seems to imply that on this occasion the quail
were nearly two cubits deep, and infidels have pointed to the fact as an absurdity. It
would be entirely possible, however, for us to understand the narrative to signify that
the great quantities of quail flew low, even within two cubits of the ground, thus
insuring a large catch on the part of the flesh-hungry Israelites. The subsequent
narrative indicates that the quail, were not sent regularly, but only on rare occasions --
so far as appears only here in the wilderness of Sinai and in the wilderness of Paran. --
Numbers 11:31-44.
With
the manna the matter was different. It came with, the dew, and when the latter left, the
little grains of food were scattered all over the country side. Thenceforth it became a
part of the regular labor of each family to gather its portion of the heavenly manna. The
word manna is supposed to signify, What is it? Moses answered, "It is the bread which
the Lord hath given you to eat." What a constant reminder they would have, in the
necessity for gathering this grain, grinding it, making bread of it, etc., of the Lord's
providential care for their interests. How full of faith and loyalty to Him they should
have subsequently become -- more and more as the days went by. We are, therefore,
continually astonished to find evidences of lack of faith and a disposition of
contamination with idolatry, etc. If all this seems strange to us, we should allow it to
make a deep impression upon our minds and apply it to ourselves. For have not we the true
Bread that came down from heaven? and has not God so arranged our affairs and interests
that it is quite necessary for us to go continually to the throne of the heavenly grace to
obtain mercy and find grace to help in time of need? Nevertheless, is it not true that
many find their hearts overcharged with the cares of this life, and that their faith in
the Lord continually needs to be refreshed? How few there are who go regularly to the
throne of grace to obtain their supply of daily refreshment! How few who belong to the New
Creation realize that the New Creature needs daily bread as much as does the natural man.
SERIES VII
THE POTTER AND HIS
WHEEL
JEREMIAH
relates that one day under the direction and influence of . the Divine Spirit, he went
away from Jerusalem-away from the sad scenes, away from the naturally discouraging
circumstances and conditions that surrounded him on every side. It seems most reasonable
to suppose that this incident in the Prophet's life occurred at a time when the
strenuousness of the work of his ministry, and its seeming lack of success, were in a
special way wearing on the Prophet. His pleading exhortations, his inspired predictions of
threatening judgments fell on deaf ears. They had taunted him with the oft repeated
saying, "Where is the Word of the Lord? Let it come now." He had not come to
understand, as is the privilege of the Lord's people today, all that was involved in
connection with the Lord's method and object of dealing with the chosen nation. Idolatry
of the grossest kind was their chief sin, and chastening of a most severe and terrible
kind would be required to cure them of this sin. It was the great sin of humanity at the
time the nation was chosen; but the nation the Lord has separated unto Himself and with
whom He was specially dealing must be cured of it. The remedy necessary to accomplish this
was indeed most severe. The servitute and captivity to Babylon with all the privation and
suffering entailed accomplished its removal; and whatever other sins they were guilty of
after the return from Babylon, they were not guilty of idolatry.
Jeremiah
could not see the desirable object to be obtained by these punishments, as we looking back
can see it. He must be taught, in a measure at least, for his own encouragement, that
these severe judg-ments he had been chosen to proclaim were not to return unto the Lord
void of results; that they were to accomplish that for which He sent them. He must be made
to see that it was not in vindictiveness that God was punishing His people; that He would
not forsake them during the progress of this judgment that was about to come, which would
remove their from their land; and that when the object was accom-plished, those who so
desired might return again to their home land. This we know did occur after the seventy
years had run their course.
Furthermore,
we who in these days are permitted to see more clearly God's ultimate purpose to be
accomplished in the times of restitution, are enabled to understand that His dealings with
Israel was to a certain extent preparing the way for those times. The present life did not
end God's dealings with Israel. They are to be awakened from the long sleep of death, and
at that time they that erred shall learn righteousness under the disciplinary and yet
gracious reign of Immanuel. However, God's object in His dealings in those distant
centuries, while having an important bearing on this future time, was to cure them of
idolatry. The end that was then accomplished justified the measures then employed, severe
though they were.
A GREAT LESSON FROM
THE POTTER
We
read that the Lord said to His servant one day, "Arise, and go down to the potter's
house, and there I will cause thee to hear My word." Considering carefully the words
that follow; we learn that the word which he was to receive was to teach the Prophet .a
lesson for his encouragement; and furthermore that the lesson was to be illustrated and
enforced by what he should see in the potter's workshop. The Prophet says, "Then I
went down to the potter's house, and, behold, he wrought. a work on the wheels" --
that is, the potter was about to make a vessel.
It is
not difficult to imagine with what intense interest Jeremiah watched the potter as he
proceeded in his work of making the vessel. In this present age of wonderful inventions
and improvements the art of making pottery has changed very little. The method pursued is
the same in principle today as it was four
thousand years ago. The Prophet saw the potter take a lump of clay from a mass beside him,
and after kneading it for some time to remove the bubbles, he placed it on the wheel. He
then placed his foot, on the treadle of the lathe, and the wheel began to revolve
horizontally round and round. From the instant the wheel began to turn, the potter's hand
and fingers began their work of assisting the wheel in shaping the plastic clay into form.
And gradually that shapeless mass of clay began to assume the form of a fair and beautiful
vessel; it may have been a vessel to be used in the temple, or possibly one for ornament
in the home of one of the nobles. The Prophet knowing that God had some lesson for him to
learn, watched closely the whole process with more than ordinary interest. At last the
vessel was about completed. The next thing would have been to remove it carefully from the
wheel and lay it one side to await the time when it would be proper to put it in the kiln,
to be subjected to the hardening process produced by the heat of the furnace; when all in
an instant, because of a flaw in the clay, the vessel fell a shapeless mass, some of the
broken pieces being left on the wheel, others on the potter's table, and the remaining
fragments scattered over the floor of the house.
The
narrative describing this is: "And the vessel that he made of clay was marred 'in the
hand of the potter; so he made it again another vessel as seemed good to the potter to
make it." It seems quite reasonable to suppose that Jeremiah would expect the potter
to select a new lump of clay, and from it make the kind of vessel he first designed. We
can imagine his surprise and astonishment when instead of so doing, the potter gathered
together all the broken pieces, and pressing them together, kneading them as before in his
hands, placed again the mass of clay on his wheel, and "made it [over] again another vessel, as it
seemed good to the potter to make it."
It
was at this point, that "the word of the Lord" came to the Prophet: "O
house of Israel, cannot I do with you as this potter? Behold, as the clay is in the
potter's hand, so are ye in Mine hand, O house of Israel." There seems to have been
two central lessons suggested in this incident-one for Jeremiah and one for Israel. It is
quite certain that God designed in all this to teach. Jeremiah that His severe judgments
upon the nation were a part of a process to mould and fashion them. for their good. .
It
will not be our purpose to discuss this interesting incident as it related to God's
purpose in molding and preparing Israel for their future destiny. It will be enough on
this point to say that it not only had a relation to that nation, but to all 'nations,
both as to the present and to the future life in the Millennial times of restitution. Our
purpose will rather be to use the incident to illustrate arid enforce certain lessons,
certain encouraging and comforting truths that must be learned by the Lord's consecrated
ones of spiritual Israel.
"WE ARE HIS
WORKMANSHIP"
One
very important lesson; one that should ever be kept before the mind, is suggested by the
thought that just as the earthly potter had before his mind the particular kind of vessel
he purposed to make, so the Divine Potter has in His mind the individual vessels. He is
now preparing for future use. This means that the Divine Potter has a purpose for each one
of us. Just as the pattern of the material universe, including this earth and its sister
planets, was seen by the great Creator when everything was without form or shape, even
before the first beams of light streamed across the dark firmament, so it is of each one
of the members of the mystical Body of Christ. We learn that in His "Book all the
members were written, which in continuance were fashioned, when as yet there was none of
them." -- Psa. 139:16.
The
mystical "Body of Christ" that is being formed and fashioned in this Gospel Age,
is made up of members. God has in mind what each member will be, and has in His mind that
each one will fit into the place designed in the future heavenly state. Even earthly
fathers have in their minds a place, a station in the present life they would like their
children to occupy-and mothers likewise, perhaps with a more eager ardent ambition. Have
we not seen a young' mother bending over the cradle or couch, where her first-born son
lies in peaceful slumber? and have we not marked with deep interest the peculiar
expression on her face, which seemed to indicate that her mind was fixed upon scenes in
the far distant future. She is thinking of the future of her loved one, perhaps her idol.
She is building air castles in which she sees her son grown to manhood and become the
center of attraction, -- air castles which alas, in so many cases have been shattered to
pieces. If she could but have her way, her child would be exalted in the estimation of
men. His happiness would be assured and complete. He would become renowned and famous in
the service of his fellows. We may be sure, however, that no fond mother has such desires
for the future of her child, as God has for His,
when in full consecration he bows humbly at the foot of the cross, pledging -himself to
accept His will and yield to His molding hand, to be fashioned into a vessel fit for His
use.
We
may not know the particular place in that Body of Christ to which we are invited and if
faithful it will be our privilege to fill. We are invited to be joint-heirs, to partake
of, His Divine nature, to be with Him where He is, to behold His glory, to be made like
Him, to be one in that New Jerusalem government that is to carry out the grand designs of
the Almighty in the blessing of all the obedient of His creatures. To this high station
many are being invited, but few at last will finally stand approved. The character
likeness of the Father and of His Son is to be indelibly stamped in the lives of those.
who will occupy, this divinely ordained place, and this, is the work that the Divine
Potter has in His mind. The present Age is the time that these vessels are being formed
and fashioned. As this work of the Divine Potter progresses, the evidences of progress
will become more and more manifest. The evidences will be seen in not only a desire, but a
firm determination to fulfil all the good pleasure of His will, to walk worthy of the Lord
unto all pleasing, "being fruitful in every good word and work." The great
purpose of life in such will be to be as much as possible like Christ, as He was like His
Father; to reflect the likeness of Christ in all our intercourse with men; to become
"strengthened with all. might, according to His glorious power unto all patience and
long-suffering with joyfulness"; to suffer with Him, to be crucified with Him now,
and then to reign with Him forever. This is God's purpose for the vessels He is now
choosing; and His Word which goeth forth out of, His
mouth will not return unto Him void. It will accomplish this good pleasure of His will.
Another
important lesson suggested by the incident of the earthly potter is: The earthly potter
accomplishes his work by the use of the wheel. The potter's wheel well illustrates the
daily circumstances and conditions which surround us day by day and hour by hour. To most
of us the average of these is commonplace, and looked at from the natural standpoint, even
monotonous. How often it is the case in the earlier experiences of consecration that we
are inclined to be discontented, even impatient with our surroundings; and we say, "I
want a change. I am sure that I would be able to develop more quickly under different
conditions." This is sure to cause restlessness, -complaining, and if not overcome
will end in disappointment and failure.
SUBMISSIVE IN THE
HANDS OF GOD
It
seems, safe to conclude, unless we find ourselves in circumstances displeasing to God,
that if we become restless, uneasy, and complaining, a change in our circumstances, our
environment, would only cause us to fly off the wheel and hinder the work of the Divine
Potter, or spoil altogether His ideal. It seems best to stay where we are until in His
clear providence He bids us change. It is always safe to leave the responsibility in such
matters with Him. If the conditions are unbearable, God will either give grace to bear
them or He will open a way of escape. Some, however, may say, I do not have very severe
trials, but my life is so monotonous, so commonplace. Ah! but remem-ber that it is under
these conditions that the passive qualities of heavenly love are better developed. These
passive qualities are patience, submission, longsuffering and persistence in well doing.
We may draw still another lesson from the earthly
potter. He not only uses the wheel, but the
greater part of the work is accomplished by the use of his fingers. May not this suggest
or illustrate the operation of God's Spirit within, co-operating with the circumstances
without? One has said, "God's touch and voice [through His Word] give the meaning of
His providences, and His providences enforce the lesson that His tender monitions [by His
Word] might not be strong enough to teach. Whenever, therefore, you are in doubt as to the
meaning of certain circumstances, through which you are called to pass, and which are
strange and inexplicable, be still; refrain from
murmuring or repining; hush the many voices that would speak within, and listen until
there is borne on your soul a persuasion of God's purpose, and let His Spirit within
co-operate with the circumstances without. It is in the equal working of these two -- the
circumstances supplying the occasion for manifesting a certain grace, and the Holy Spirit
[of truth] supplying the grace to be manifested -- that the spirit soars, as the bird by
the even motion of its two wings." -- F. B. Meyer.
And
not the least of the lessons that we may learn from the earthly potter and his work, is
that of what the clay yields in his hands. Each particle of clay seems to say,
"Yes" to both hand and wheel. In the work of the Divine Potter who is molding
and fashioning vessels for the heavenly Temple, this is the most difficult lesson to
learn-difficult we mean for the human clay, from which the heavenly vessel is to be made.
The lesson of yielding to both the will and providences of God must. be learned. There is
no other way in which we may be made vessels of honor fit for the Master's use.
In
our solemn vow of consecration we promised to give up all our plans and purposes and
hopes, and henceforth accept His will for the remainder of our lives. What He desired to,
take from us we vowed to relinquish. Whatever He would permit to come, we promised to
accept. Wherever He would have us go, we would follow as He would lead the way. Our
watchword was to be: "Thy will not mine be done." Therefore yield to Him when
sorely tried and tempted, no matter what may be the conditions and circumstances in which
you may in His providence find yourself.
Unless
our faith' in the Divine providence is strong, there will be times when it may seem that
the Divine Potter cannot be right; that there must be some mistake, some oversight. How
strong is the temptation, even after we have yielded our wills in a definite act of
consecration, when a certain severe trial comes -- a trial, perhaps in which we may not in
any measure be to blame, or in which we think we are not-how strong is the temptation to
complain; to tell others instead of God about it; to speak of how wrongly, how unjustly we have been treated; to look upon it as
persecution, or suffering for Christ or the truth's sake.
How
different does the Divine Master instruct us concerning how we should act under such
circumstances, if such really are the circumstances. If our sufferings are for Christ's
sake and we begin to tell others how we have been used, we may be very sure that our thus
doing will hinder, if not spoil altogether the formation of that trait of
character-Christ-likeness-that the Divine Potter desires to have developed in us -- that
He desires to have manifested by us. We are to become patterns of patience and
longsuffering. We are to be as our Master. It is written: "For this is pleasing, if
through a consciousness of God;. any one endures pain, suffering it unjustly. For what
honor is it, if when you do wrong and are punished, you bear it patiently? If, however,
when you do right, and yet suffer, you bear it patiently, this brings honor to God. For
you were chosen for this purpose; and Christ also suffered for you, leaving a pattern for
you, in order that you might follow in His footsteps, . . . who when insulted, insulted
not in return; while suffering He never threatened, but surrendered `Himself to the
righteous Judge."-- Fenton's Translation.
It
cannot be out of place for us, however, when charged wrongfully with certain misdeeds, to
deny that we area guilty those deeds and to offer any evidence to prove our innocence to
the one who makes the charges. Indeed, the Master Himself has given instructions what to
do in such cases; and these instructions are applicable to His disciples only. He tells us
what should be the great central motive and object that should animate us -- that it
should be not so much that of causing the one who injures us to cease his injurious
conduct, but rather to accomplish, if possible, his recovery; for it is wrong and sinful
for one to even speak evil a brother. It will be noted that the words of the Master give,
both to the injured and to the one who does the injury, instructions what to do. The
Master's words to this effect are, "I tell you, that every man quarrelling with his
brother will be liable to punishment. . . . Therefore, even if you leave carried your
offering up to the altar, and you should there discover that your brother has suffered any
wrong by you, leave your offering even before the altar, and, go away; first be reconciled
to your brother and then returning present your offering." -- Matt. 5:22-24.
"If
your brother ever wrongs you, go and remonstrate with him while you are by yourselves. If
he should listen to you, you will have won your brother over; but if he will not listen,
take one or two others along with you, so that by the evidence of two or three witnesses,
the whole affair may be settled. Then, if he will not listen to them, report if to the
assembly; and if he also refuses to listen to the assembly, let him be to you just as a
heathen [unbeliever]." (Matt. 18:15-17, Fen-ton's
Translation.) Having taken the Scriptural course, we are to patiently rest our cases
in the Lord's hands.
If we
fail to recognize that wrong done to us is permitted in God's providence, we certainly are
not submissive to the will of God, and. thereby give place to the Adversary. This opens
the way for bitterness to take root in our hearts, and bitterness develops hatred; and he
that hateth his brother is a murderer, and no murderer hath eternal life dwelling in him.
Even though our brother may seem not to us a brother, but an enemy, the case is the same,
and the result will be the same, for the reason that we are admonished by our Master:
"love your enemies, bless them that curse you, do good to them that hate you, and
pray for them which despitefully use you, and persecute you." And this in order
"that ye may be the children of your Father which is in heaven, for He maketh His sun
to rise on the evil and the good, and sendeth rain on the just and on the unjust. For if
ye love them that love you, what reward have ye? Do not even the publicans. the
same?"
"CANNOT I DO
WITH YOU AS THIS POTTER?"
We
cannot conceive of anything occurring, especially in matters affecting ourselves, that we
should not recognize as being permitted in the providence of God. We cannot always
understand the meaning of His providences, because we do not know what His purpose is. He
may be dealing with others beside ourselves, and we should be glad if others are to be
benefited by our trials. When we manifest in our actions that we are not submissive to the
Divine providence, we are striving against our Master, and hindering a work of God in us
that surely is needed, and will have to be met and yielded to some time if we ever become
victors, overcomers, and obtain at last the prize.
In
that which seems clearly to have been the case
with the earthly potter -- that he gathered together all the broken pieces o f clay which
had been made use of in making the first vessel, and "made it again another
vessel," we have suggested and illustrated some very comforting and precious
thoughts. The second vessel may or may not have been quite so fair and beautiful as the
first. However, we may be sure that it was a vessel fit for use. To the Prophet looking
on, the vessel would be a reminder of the patience of the potter, of his unwastefulness in
the use of material, and of his remarkable ability to make use of material that would seem
naturally unfit. O what a vision of the patience and the longsuffering of the Divine
Potter! "O parable of remade characters and lives and hopes! To us, as to Jeremiah,
the Divine thought is flashed: `Cannot I do with you as this potter? saith the Lord.
Behold, as the clay is in the potter's hand, so are ye in Mine hand, O house of
Israel.'"
"The
same thought may apply to us all. Who is there that is not conscious of having marred and
resisted the touch of God's molding hands? Who is there that does not lament opportunities
of saintliness which were lost through the obdurateness of the will and hardness of the
heart? Who is there that would not like to be made again as seems good to the
Potter?" Who is there that has not at some time felt to say like the Prophet of old,
"But now, O Lord, Thou art our Father; we are the clay, and Thou our Potter; and we
all are the work of Thy hand. Be not wroth very sore, O Lord, neither remember iniquity
forever." -- Isa. 64:8, 9.
VESSELS FOR A GREAT
HOUSE
Ah!
how many there are who have placed themselves in the Divine Potter's hands to be molded
and fashioned for heavenly vessels, who feel that they have marred God's early plan for
them-that what they knew was God's ideal for them, perhaps in a life of service to others
here, has become a miserable failure, because of their lack of submission to Him or
because of their own waywardness. There are some who may be utterly disheartened and may
feel that the only thing for them is to step aside and let others win the great prize that
seems easy for them. In many discouraged souls the conviction seems burned that they had
their chance and missed it; that it is of no use, it will never come to them again. It
seems to such that the saying, "The survival of the fittest leaves no place for the
unfit," applies to their case. It seems them that "they must be flung amid the
waste which is ever accumulating around the furnaces of human life." It is right
here, when the soul is discouraged, disheartened, ready to give up, that the gentle words
of Jesus to the outcast, "Come unto Me all ye that are weary and heavy laden,"
apply. Accept the gracious invitation, place yourself again in the hands of the Divine
Potter, and then seemingly useless product of clay may be made use of again, and be
fashioned and molded into a useful vessel to
serve in some place in the Divine antitypical Temple of the future.
There
are instances mentioned in the Scriptures of truth that are recorded there for the
encouragement of the discouraged one. As expressed in the beautiful and eloquent language
of Mr. Meyer: "He made Jacob again when He met him at the Jabbok ford, finding him a
supplanter and a cheat, but after a long wrestle leaving him a prince with God. He made
Simon again, on the resurrection morning when He found him somewhere near the open grave,
the son of a dove -- for so his old name, Barjona, signifies -- and left him Peter, the
man of the rock, the Apostle of Pentecost. He made Mark again, between [the time of] his
impulsive leaving of Paul and Barnabas, as though frightened at the first touch of
sea-sickness, and the times when Peter spake of him as his son, and Paul in the Mamertine
prison describes him as being profitable.
"I
have been told of a gifted son who, when night has fallen, and his aged father has gone to
the early couch of age, comes into his studio where the old man's hands had been busily
engaged all day modeling clay, not without some fear that they are losing their skill, and
removes all trace of senility or decay. So does God come to our work when we have done our
best and failed, and when men have turned away from us with disappointment. He perfects
that which concerns us, because His mercy endures forever, and He cannot forsake the work
of His hands." "In a great house there are indeed vessels not only of gold and
silver but also of wood and clay, some for noble, some for menial service. If one will
only keep clear of the latter, he will be put to a noble use, he will be consecrated and
useful to the Owner of the House, he will be set apart for good work of all kinds. So shun
the lusts of youth, and aim at integrity, faith, love, and peace, in the company of those
who invoke the Lord out, of a pure heart." -- 2 Tim. 2:20-22. -- Moffatt's Translation.
"Thou shalt love Jehovah thy God with all thy
heart, and with all thy soul, avid with all thy might."- Deut. 6:5. "Thou shalt
love thy neigh-bor as thyself." -- Lev. 19:18; Deut. 4:32-40.
PERHAPS
the most important and the most significant event in the early history of the Israelites
was that of their sojourn at Mount Sinai, because there Jehovah made to them a most
extraordinary communication -- giving them the Law in the form of a covenant into which
they entered with Him; and which became the foundation of all His dealings with them until
the Advent of the Redeemer some fifteen centuries later.
Another
has observed interestingly that "Hitherto the Lord had spoken with Moses, but the
people, save in the symbol of the fiery and cloudy pillar, had received their knowledge of
God only through that august intermediary. Now Moses was told to notify the people that
after three days God would descend upon the mount in the sight of all, and in preparation
for that tremendous event all were to sanctify themselves, inwardly and outwardly. Only
purified garments and bodies and hearts made holy by prayer could safely look upon the
majesty of the Eternal. "Bounds were created to keep the beasts from grazing on the
thin herbage of the lower slopes; whoever touched the Mount must die; all clothes were to
be carefully washed against that third day; absolute purity was to be observed in heart
and life; Moses alone was called up to the top of the Mount. All these significant acts
converged to give outward and sensible manifestation of the Holiness of God." -- F.
B. Meyer,
All
of Israel's experiences from Egypt to Sinai, a distance of about 150 miles, were designed
of the Lord to prepare them for further blessings and mercies, and to make them typical of
spiritual Israel and the heavenly favors to be bestowed upon them in due time. When Moses
said to Pharaoh that the Lord commanded that the people should go into the wilderness to
offer sacrifices to Him, it was but a vague statement of a great fact. The sacrifice which
the Lord proposed was a consecration of themselves and all that they possessed to, Him'
and to His service. The' experiences of the fifty days journey were calculated to
establish faith in the Lord, and to ground and establish the hope of the Abrahamic
Covenant under which they had essayed to leave Egypt to seek the promised land where the
blessing would be granted. They had now arrived at the spot in the wilderness, at Mount
Sinai, where God proposed to enter into covenant relationship with them. This was,
therefore, the important epoch in their history. God proposed to adopt them as His people,
and that Moses should be the mediator between Him and them. '
THE LAW COVENANT
SEALED
The
Law was read in the hearing of the elders and representatives of the people, and signified
the terms and conditions upon which the Lord would grant them His special favor and
blessing. If they would obey His statutes and keep His commandments He would make of them
a great nation; He would give them prosperity of every kind -- he who would do those
things should live, and the blessing of the Lord would prosper his every interest. This
implied eternal life, though it is doubtful if the faith of the people could fully grasp
this part of the blessing. They all, however, could appreciate the fact that they were
promised health and wealth if obedient to the Law. On the other hand; if disobedient it
was to mean to them disease, national and individual sickness, pain, sorrow, poverty. They
were called upon to take their stand once and forever. Would they be the Lord's people and
nation and enter into this covenant, or would they not? They responded favorably; they
declared, "These things will we do." But little did they appreciate the
comprehensiveness of these Divine commands -- they saw only the outward aspect and not the
spirit of the Law.
The
Apostle assures us that it was impossible for them or for any other members of the
imperfect race to fulfil the requirements of that Law in its real spirit and depth -- that
the Divine Law measures the full capacity of a perfect human being, and hence that no
imperfect being, none of the fallen race, could possibly keep that Law. He says of it,
"The commandment which was ordained to life; I [we Jews] found to be unto
death." (Rom. 7:10.) This was not the fault of the: Law, for, as the Apostle
declares, the Law was just and perfect and good. It was the fault of the' fall, because
"there is none righteous, no not one," therefore there is none able to keep the
perfect law in its very spirit. This fact, however, was kindly veiled from the eyes of the
Israelites that they might with the greater courage undertake to do their best and receive
the full measure of possible blessing under the circumstances. God from the beginning
foresaw the entire plan, and meant in this Law Covenant with Israel merely their blessing
at the time, and to use, them as a type of spiritual Israel, who as the great antitypical
Mediator will in due time provide for them the benefits of the New Covenant, which will
make allowance for their imperfections, and during the Millennium bring them and all
others of mankind who desire harmony with God back to full relationship. with the Creator
and to eternal life -- destroying willful evildoers.
THE LAW COVENANT FOR
ISRAEL ONLY
Much
needless confusion prevails respecting the application of the Decalogue. Few seem to
notice that it was the basis of the Covenant made with Israel, 'and that it included in
its provisions, promises, and penalties only the Jewish nation. Its commands had nothing
whatever to do with the Egyptians or any other nation of that time or since, neither are
they now applicable to spiritual Israel. Even those Jews once under this Law Covenant
needed to be freed from it before they could become espoused to Christ. The Apostle most
distinctly states this, saying to the Jews that so far as its blessings and opportunities
were concerned, these ended at the cross of Christ, that Christ made an end of the Law
Covenant, nailing it to the cross. (Col. 2:14.) He further shows us that every Jew who
believed in Christ needed first to recognize the death or end of the Law Covenant under
which he had previously been bound before he could become married to Christ betrothed to
Christ as a member of the Bride class, spiritual Israel.
It
will be remembered that the Apostle tells us that the Law Covenant was typified in Hagar,
whose son Ishmael typified the Jewish nation under the bondage of the Law -not free, not
sons o f God in the highest sense, not heirs of the Abrahamic Covenant. He points out that
this higher position of the sons .was represented in Isaac, whose mother, Sarah,
represented the original Abrahamic Covenant, which God made 430 years before the Law
Covenant was added at Mount Sinai. As Hagar, the bond servant, brought forth her son
first, so natural Israel was developed before spiritual Israel: as later Sarah bore the
true heir to Abraham, so later the Abrahamic Covenant bore the antitypical house of sons,
spiritual Israel, of which Jesus is the Head and the Spirit begotten ones .members. Our
Lord also refers to this change of dispensation and shows that all who were of suitable
condition of mind in the Jewish nation were privileged to be transferred from the Law
Covenant and the Ishmael seed to the better Covenant, as members of the Isaac class, the
house of sons. He says "He came unto His own and His own received Him not [as a
nation], but to as many as received Him, to them gave He liberty [power, privilege] to
become the sons of God, even to them that be lieve on His name." -- John 1 :I2.
If
the ten commandments, the basis of the Jewish Covenant, were only given to that nation and
not to the world, is the world without, a covenant? We answer, Yes: the world never has
been under any law of God, never has been recognized by God, whose time for dealing. with
the world is in the future under the terms of the New Covenant, at the hands of the
greater Mediator than Moses, namely Christ, Head and Body. Thus we read, "God has
appointed a day in the which He will judge the world in righteousness." (Acts 17:31.)
That day has not yet come, hence the world is not on trial, is not being judged, rewarded
or punished. The day of the world's trial will as surely come as natural Israel's time of
favor and trial came when they were delivered from Egypt, and as surely as spiritual
Israel's day of favor and judgment came, beginning with our Lord and Pentecost.
Meantime,
since the casting off of natural Israel at the time of our Lord's crucifixion, God has
been dealing only with spiritual Israel, rewarding, punishing, chastising, etc.,
"every son whom He receiveth" -- but not the world, whom He has not received nor
entered into covenant relationship with. "The world still lieth in the wicked
one," is still blinded by the "god of this world," is still under Adamic
condemnation, and therefore still "children of wrath," to whom no favor is due
until the inauguration of the Millennial Kingdom.
ALL COMMANDED TO
REPENT
With
the end of the Jewish Law Covenant, with the accomplishment of Christ's sacrifice at
Calvary and the application of the merit thereof to the household of faith, all men
everywhere were commanded to repent, and to know that God was prepared to give the trial
or testing to all, to the intent that the willing and obedient might be adjudged worthy of
everlasting life if assisted thereto through the Redeemer. The Law of God was originally
written in man's constitution in that he was created in the image and likeness of God,
with the qualities of mind which would enable him to appreciate right and wrong, justice
and injustice, and esteem righteousness. But the fall largely erased this law from the
human heart, until today, in some of the more savage; only the merest trace of conscience
and appreciation of right and wrong remain. Consequently the eyes of their understanding
and the ears of their heart remain closed to the message that is now promulgated, urging
all everywhere to repent and turn to the Lord. That this is true is demonstrated: our Lord
called attention to the fact that few have ears to hear and eyes to see, and declared of
some who received His message, "Blessed are your eyes for they see, and your ears for
they hear." Furthermore, the promise is that eventually, during the Millennial Age,
all the blind eyes shall be opened and all the deaf ears be unstopped.
"FULFIL THE LAW
OF CHRIST"
The
decalogue is styled the Law of Moses because, as the Apostle declares, "The Law came
by Moses, but grace and truth by Jesus Christ." The Jew who did not receive Christ,
did not receive the grace and truth, and the Christian who has received Christ and His
grace and truth, is "not under the Law [Covenant] but under grace." (Rom. 6:14.)
The Law of Christ is a different one from that of the ten commandments, and yet there is
an agreement between them, because, though Moses' Law was given to the house of servants
and the Law of Christ was given to the house of sons, both emanated from the Father and
both are based upon His eternal law of righteousness.
No
wonder, then, that there is a harmony between them. The Law of Christ is positive and is
called a new commandment. It does not attempt to say what we shall not do, as did Moses'
Law, but taking the positive form tells us what all of Christ's followers shall do, must
do, in order to be acceptable to Him. His law is that we shall love God and "love one
another as I have loved you." Under this Divine arrangement with the house of sons he
that loveth not is not of God -- "if any man have not the spirit of Christ [the
spirit of love] he is none of His," and if he have the spirit of love for God and
consequently for his fellowmen, he would not think of doing things forbidden the house of
servants in the Decalogue. What was proper enough as a prohibition to the natural man,
would be wholly inappropriate to the members of the New Creation, the Body of Christ, who
have been begotten of the Holy Spirit of love. What an insult it would be to such to
command them not to blaspheme God's name, not to warship other gods, not to kill, not to
steal! Would God steal? would God murder? and would any who have been begotten of His
Spirit have the wish or desire to do these things? Surely not! Hence the prohibitions
contained in the ten commandments are not for the New Creation and were never given to
them. As the Apostle declares, "The law of the spirit of life in Christ Jesus hath'
made me free from the law of sin and death" -- the Mosaic Law. -- Rom. 8 :2.
"MOSES GAVE YOU
THE LAW"
These
were Jesus' words, and He adds, "none of you' keepeth it." (John 7:19.) They
could not keep it, could not be justified by it. Do we then of the New Creation keep the
still higher law of love? and if so, how? The Scriptures answer -- 'The righteousness of
the law' [its requirements -full obedience] is fulfilled in us who walk not after the
flesh but after the Spirit" -- who are striving to the best of our ability to be in
harmony with the very essence of the Divine will, Love. Not that we can walk up to the
spirit of the Law, but that when we walk after it with our best endeavors God counts it
unto us as though we walked up to its requirements -- the merit of Christ our Lord and
Head being imputed to and compensating for all our unwilling imperfections.
Nevertheless,
although we are not tinder the Mosaic Law, we-the New Creatures, begotten. of the Holy
Spirit and accepted in the Beloved under the Covenant of grace may gain valuable lessons
from an examination of the Law of Moses, because the study of it will open wider and wider
the eyes of our understanding to see what are the particular 'and exact requirements of
the Divine Law and our own natural shortcomings. Our study of the Law, however, will not
bring to us condemnation, for we remember that we are not under the Law but under grace --
not condemned because unable to fulfil every requirement of the law, but justified before
God and the Law through the merit of Jesus when we put forth our best efforts to the
accomplishment of the Divine will. In the declarations of the Law designed for natural
Israel we see the outlines of the perfect will of God, and the more clearly we discern
this the more it will enable us to fulfil the desires of our hearts and to come into
fuller accord with God's perfect will in thought, word and deed.
TYPICAL OF NEW
COVENANT
St.
Paul, in Hebrews 12:18-24, points us to the antitype of today's study. As Israel was
delivered from Pharaoh and his hosts, so. ultimately all mankind is to be delivered from
Satan and his hosts, the fallen angels, and from all evil influences. As the journey to
the promised Land brought the Israelites to Mt. Sinai and the Law Covenant, so the journey
of God's people will ultimately bring all the willing, obedient and faithful to the
antitype of Mt. Sinai, namely Mt. Zion, God's Kingdom for which Jesus taught us to pray,
"Thy Kingdom come; Thy will be done on earth, as it is. done in Heaven."
Meantime,
Jesus has become the antitypical Moses and Leader of the people, and in harmony with
Jehovah's Program, He has been selecting the members, or associates and joint-heirs. St.
Paul explains this to us, saying, "God gave Jesus to be the Head over the Church,
which is His Body." St. Peter explains that this great antitypical Moses must be
raised up from amongst the brethren first, before the blessing of restitution can come to
mankind in general. -- Acts 3:22, 23, 19-21.
This
entire Gospel Age has been devoted to the gathering of the members of .the Christ Body.
And when the last member shall have made his calling and election sure, this Age will end,
and the more glorious work of the Messianic Age will begin.
SHAKE HEAVENS AND
EARTH
The
antitype of our lesson will be the inauguration of the New Covenant, at the Second Advent
of Jesus. The basis of this new and better Covenant was completed at Calvary by our Lord's
sacrifice of Himself. He has since been completing His "better sacrifices" by
presenting the bodies of His saints, holy and acceptable, to God. (Rom. 12:1.) Soon the
"better sacrifices" will be completed, and the greater Mediator will have been
fully raised up from amongst the brethren. Then everything will be ready for the
inauguration of the New Covenant, to bless the world of mankind with knowledge, and with
opportunity for restitution to earthly blessings and perfection.
St.
Paul points out that this is what we are coming to -- approaching -- "the General
Assembly and ,Church of the First-born," whose names are written in Heaven. He
declares that we may expect an antitype of the stirring scenes mentioned in our lesson. As
at Mt. Sinai the literal mountain shook, lightnings flashed, and the voice of God was
heard as the sound of a great trumpet, so here the antitype will come. The great trumpet
here will be the seventh trumpet, the trump of God. The storm and tempest and shaking here
in the antitype will mean the shaking of the ecclesiastical heavens and .the social, ,
political, and financial earth.
The
Apostle prophetically assures us that everything shakeable will be shaken to its
destruction, that only the unshakeable things will remain. That is to say, the Messianic
Kingdom then to be established will completely overturn everything not in harmony with
righteousness, justice, and truth. This is merely a prelude to the great blessing of the
Abrahamic Covenant then to be fully ushered in, for the blessing of all the families of
the earth.
Dear
Brethren:
Please
accept my hearty thanks for the two copies of the Revelation Volume I 'which you have so
kindly sent me.
The
appearance of the book is very pleasing -clear type on good paper, well bound, and of
convenient size -altogether a handsome volume.
Having
read the preface, also the appendix, etc, I realize that the production of this exposition
must have entailed immense labor and years of research in studying so great a number. of
works.
I am
one of those who need to sit at the feet of our Lord and Head with it, in order that I may
obtain all the blessings He would have me receive through it -- the chief of which surely
is to be entirely possessed by its spirit, Love Divine. All, praise, through Him, to our
Father for the wondrous privilege.
With
our love, dear brethren,
Yours
in Him, Our Life,
W. M.-Scot.
[Sitting
at the feet of the Great Teacher is most essential on the part of any who would truly be
admitted into the secrets of the Lord's Sanctuary, and who would come most fully under the
power of its hallowed influences. Sitting at His feet means that we come to Him in
lowliness of mind, in humility, emptied of self, headiness, and self conceit, divested of
all thought of our own value and importance, and ready to accept of His Message of Truth
in whatever way and from whatever source the Master -- may be pleased to impart it to us.
Knowledge, without the accompanying grace of humility, will profit us but little; rather
it will prove injurious. But knowledge, truth, received in lowliness before the Master,
will surely yield abundant fruitage -- holiness of heart and life -- and increasing
devotion .to the Divine will. Let all those who would make sure of the "abundant
entrance" encourage this disposition to see Him and not self, and cultivate this
heart communion with the Lord, this attitude of tender regard for His will, that we will
ever be looking to Him -- learning of Him-sitting at His feet.-Ed. Com.]
To
the Brethren of the Pastoral Bible Institute:
I
refer you for introduction to Brother J. J. Blackburn whom I met and talked with here at
R_____ a short time ago.
My
father, as some of you will perhaps .remember, was a deep student, and himself one of the
few who stood by with the rest of you . .
. until he died three years ago. He tried to interest me in the studies about 1912. At
that time I was not in the condition to see. Later he gave up trying. to convince me. This
was something I could never understand until now, for it was the reverse of his nature to
give up when he knew he was in the right. I can now see that as he advanced in the truth,
he realized that it was useless to try to force me into being interested, but that if so
it was to be, I would come to it myself when I was fitted to receive it 'as I should.
Nevertheless, while never being especially interested, out of respect I always listened to
my father and also was present at several meetingshere at home when Pilgrims were here,
and learned much-of the, Plan of the Ages, althougli at that time, only as an interesting
story.
As
you know there are only two of the old Class here, my mother arid Sister-- -, both of whom
are I believe very faithful . . . . I have in my possession all the books that my father
had, which my mother has given to me, and they too, are a great help.
Now
there are several here it seems to me who would be interested if they but had the chance,
and two men to whom I have talked are now reading the First Volume. Perhaps I could be of
use right here if I could spread the good news, and perhaps find a few who would accept
it. Can you make any suggestions as to how I could grasp the entire Plan in any quicker
way than by reading the six Volumes through carefully step by step, as I have started? I
guess not, but perhaps you have some suggestions
that will help.
When
should we expect to be able to enjoy the privilege of another Pilgrim this way? And right
here I want to say that any of the brethren are welcome at my house as long as I have a
home. Would that I could help financially . . . .
I
suppose you have many things to look after and will not hold you longer this time,
although there are many things I would like to ask and to say. I feel sure that all my
questions will be answered in time as I continue my studies. But out of respect to the
fact that there is strength in unity I wish to unite my efforts with yours, thereby
uniting yours with mine, that I, with the added strength of your co-operation, may be
enabled to do more here' in the Great Work for the Lord.
Believe
me when I say that all this I have written is sincere, and only after deep consideration
on my part.
Hoping
to hear from you soon; I am
Yours
in the service of our Lord, to the best of my knowledge as fast as I can acquire it,
W. H. B. -- Minn.
Dear
Brethren :
I
received the copy of the first book of the Revelation, and desire to try to express my
deep appreciation of it as a most satisfying portion. It is strong meat, nourishing, and
stimulating, urging me to greater and more persistent effort in the race for the prize so
alluringly displayed. The gift of the white stone and the hidden manna, and the. assurance
of a permanent abode with our Heavenly Father and our adorable Master are especially
appealing to me, although I quite realize I can only faintly understand the value of such
riches of grace. I shall earnestly strive to use what opportunities are given me, to share
with others this feast.
Please
find enclosed $1.5o for renewal subscription to the HERALD, and landscape Motto for 1924.
I would be glad to have a dozen or so of the "Earthquake" tract, and a few
"Silver Lining" leaflets.
With
many thanks and best wishes for the coming year, Your sister by His grace,
Mrs. E. S. W., Can.
1924 Index |