THE HERALD
of Christ's Kingdom
VOL. IX. November 1, 1926 No. 21
Table of Contents
PLANS LAID FOR A UNITED CHRISTENDOM
PERILS OF THE LAST TIMES
"WHO SHALL SEPARATE US?"
THE PATHWAY OF LIFE
THE SECOND PRESENCE OF OUR LORD
"HE WHOLLY FOLLOWED THE LORD"
LOVE ONE ANOTHER FERVENTLY
VOL. IX. November 15, 1926 No. 22
Table of Contents
WORKING TOGETHER WITH GOD
TAKING HEED TO OUR WAYS
THE SECOND PRESENCE OF OUR LORD - PART IV.
THE CHRISTIAN'S JOY
"CONTEND FOR THE FAITH"
GOD'S DWELLING PLACE
INTERESTING LETTERS
VOL. IX. November 1, 1926 No. 21
Table of Contents
WORLD MEETING AT LAUSANNE NEXT YEAR
UNITED Christendom is
still the watchword of the hour in ecclesiastical circles, especially those of
Protestantism; and Catholicism is also sympathetic and friendly to the theme. One of. the
latest suggestions bearing upon this question is to be noted in a recent issue of
"The New York Times," which reads:
"Almost all the churches of
Christendom with the exception o£ the Roman Catholic and Unitarian are preparing to meet
at Lausanne, Switzerland, next August in a 'World Conference on Faith and Order' to
discuss the possibility of church unity throughout the world.
"Plans for the
international church gathering took definite shape yesterday at the Yale Club, where a
group of church leaders decided to raise $200,000 next month with which to defray the
expenses of such a conference. A program for the conference was formulated at the World
Conference on Life and Work, held in Stockholm last year.
"The subjects for
discussion finally decided upon include 'The Call to Unity,' 'The Church's Message to the
World-the Gospel,' 'The Nature of the Church,' 'The Church's Common Confession of Faith,'
'The Church's Ministry,' 'The Sacraments,' 'The Unity of Christendom,' and 'The Place of
Different Churches Within.' The Right Rev. Dr. Charles H. Brent, Protestant Episcopal
Bishop of Western New York, explained yesterday that the Roman Catholic Church had,
through officials at the Vatican, expressed its friendly interest in the project, but
declined to take part, while the Unitarians were outside the conference because
participation was limited to 'all churches which accepted the fact and doctrine of the
incarnation of Christ.'
"Bishop Brent said he
believed discussion at the conference would be absolutely frank and straight forward
without creating bitterness. 'As the Stockholm conference discussed practical problems,
the Conference on Faith and Order will discuss matters of belief and theory,' he said. 'It
will, however, make a distinction between controversy arid conference. It will simply
attempt to get other people's views, mot to argue them or deny them.
"'I do not think such a
conference can achieve church unity. You cannot create overnight what it has taken 1,000
years to destroy. We are meeting on the assumption that you have got to get together in
thought before you can get together in action. If nations are striving to co-operate, why
not the churches?' he asked.
"Bishop Brent expressed his
relief and satisfaction that the project, which originated sixteen years ago, was at last
approaching fruition. He said he was greatly pleased by yesterday's ,business meeting,
over which he presided as Chairman of the Business Committee.
"A. distinguished group o£
churchmen of various denominations was present to discuss the $200,000 conference fund.
They included the Rev. Dr. Peter Ainslie of Baltimore, representing the Disciples of
Christ; the Rev. Dr. Nehemiah Boynton of Newton Centre, Mass., Congregationalist, the Rev.
T. Albert Moore o£ Toronto, representing the United Church of Canada (Presbyterian,
Congregational and Methodist); the Rev. Dr. M. G. Scherer of New York; Lutheran; the Rev.
Dr. Arthur J. Brown of New York, Presbyterian, and the Rev. Dr. S. Parkes Cadman of
Brooklyn, President of the Federal Council of Churches of Christ in America.
"There axe to be nearly 500
delegates to the Lausanne conference, many o£ whom have already been named. They will
represent both Orthodox Catholic and Protestant churches, including eighty-two
denominations in thirty countries."
The thought of the union of all
the Protestant systems is in keeping with the times. For years past the financial and
political worlds have made great progress in the direction of uniting their forces. Great
combines of wealth, the result of merging smaller organizations into fewer and larger
ones, have increased their power many fold in recent years, giving them almost unlimited
controllership of tie world's commercial interests. Likewise, especially since the
World-war, the sentiment has been rapidly growing in favor of gathering together and
uniting the world's political powers by what is familiarly known as peace treaties, the
League of Nations, etc., the purpose of which is ostensibly to make the world safer, and
proof against war and for its further uplift. Similarly, the various bodies of
Christendom, laboring under the impression that they unitedly represent God's
instrumentality for saving humanity, and for overpowering evil in its myriad of forms
during this age, are directing their efforts increasingly toward the unifying of all their
organizational forces in order to fulfill their supposed purpose. But all these
proceedings, as the instructed child of God well knows, is not according to faith, but
according to the wisdom o£ this world. Yet what is being done in Christendom along the
line of federation and union of ecclesiasticism is in fulfillment of prophecy , concerning
the last days; and in addition to marking one of the important signs of the times, it
marks the last futile effort of men to bring in the age of peace and good-will. This, as
the Scriptures clearly teach, is to be brought about by the coming of God's Kingdom and
its establishment under the whole heavens in the hands of Christ and His Bride.
"In the last days
perilous times shall come; men shall be traitors, heady, . . . lovers of pleasure more
than lovers of God." -- 2 Tim. 3:4.
"THE LAST times" and
"the last days" are evidently synonymous expressions and are terms that
designate the close of the reign: of evil and the introduction of the reign of
righteousness. Associated with this period is the idea of a Harvest, when the results of
the Age will be manifest, in the sense that throughout the Age there has been a general
growing and commingling together of true and imitation Christians. And this period in the
end of the Age is to make manifest these classes, and finally the Lord's approval and
disapproval revealed to, all.
The Divine testimony, as Bible
students are generally aware, is very explicit with regard to, the general conditions
prevailing in Christendom in the last days; instead of the world being Christianized and
brought to God, the diverse condition will prevail. It will be a time of great peril-peril
to the Lord's people-peril for those who have undertaken to follow Christ. It will not,
however, be so much of a perilous time for humanity in general, who are not in the present
life an trial in the sense of being fully responsible for their present conduct. Although
the predicted trouble with which the Age closes will seem to the world to be a dreadful
peril, a great calamity, it will shortly after come to be recognized in its true light as
the wholesome rebuke of the Lord, resulting in a blessing in disguise, and preparing
humanity for the experiences of the Millennial Reign.
Apostasy and Worldliness of Last Days
It is quite clearly recognized
that the only ones who are now on trial for life or death are such as have been released
from Adamic condemnation by obedient faith in Christ's finished work. It is to these that
the perilous times described by St. Paul and others, will be times of severe testing. The
Apostle's prophetic description very probably was intended to relate in an important sense
to Christendom in general. The whole course of the so called Christian world will be
turned aside from the high standard that might have been expected. Men will be traitors.
As long as it will be of advantage to them to perform a contract they will do so; when not
advantageous they will not fulfill the contract. It will be a time when every man's hand
will be lifted against his neighbor. Selfishness will be rampant. Each will do what will
be to his own interest, regardless of obligation. There will be manifest headiness and
selfishness and self-conceit. Men will be "leers of pleasure more than lovers of
God." This condition is to be a sign of the end of the Age.
Every thoughtful person must
perceive that this condition of things is prevailing now. Whenever a contract is found to
be unsatisfactory-whether it be a marriage contract or a business contract-the
dissatisfied contractor is liable to break the agreement. This party to the contract then
assumes the attitude of defiance.
Faith Rapidly Departing
We find headiness of spirit in
the world everywhere -- a loss of respect for authority. No doubt there has been too
much respect for authority in the past. Now the pendulum is swinging to the other
side, and there is no respect for authority. This condition has been brought about by a
lack of reverence for God-the inevitable result of loss of faith in the Bible as the Word
of God. As people lose faith in the Bible, they lose faith in God, and become more selfish
and more self-willed. This state of affairs has to some extent been brought about by false
doctrine, error; the people having been mistaught concerning God.
Many modern teachers have been
seeking to put away what they have considered as absurdities of religious thought, and in
so doing have largely done away with the Bible. Students of the Divine Word recognize that
the inconsistencies .of the teachings of the past are really not in the Bible, but
represent the "tradition of the Elders," and wrongful interpretation of the
Bible. But the Christian world, losing what confidence it has had in God, is in the state
of mind to say, "Let us drink and be merry"; no one understands about the
future; the professed teachers are confused. Everything has come about through scientific
processes .of nature. Let us enjoy the present. Let pleasure be our aim in life. This
spirit pervades Christendom; they are lovers of pleasure more 'than lovers of God.
The progress in human affairs,
such as inventions, the applications of steam and electricity and the use of all manner of
scientific devices, has opened up many new avenues of pleasure and has created
opportunities many fold for the natural mind to be entertained and enjoy the pleasures of
life. In the perfect state all of these possibilities of pleasure would work additional
blessings, but not so in the present depraved state. Min without God are inclined to go
pleasure-mad. And thus we see the whole world a crowding, seething mass, hurrying on to
get as much as possible or more than their share of the cup of pleasure.
The Consecrated Involved in These Perils
We believe we are not amiss in
understanding that the Lord's consecrated people are involved in this description of the
last days, as well as Christendom in general. And the state of things described above --
the conditions of our day, etc. -- make it a perilous time for the true Church. It may be
asked, Would not the Church under these circumstances on the contrary be more than ever
led to love God? and would this not make all more vigilant and put them on guard and keep
them from danger? The reply is, that present conditions have not resulted that way to all
the Lord's children. It is to be observed that some of God's people are becoming more and
more overcharged and immersed in the world, in its pleasures and schemes. The spirit of
the world surges all around them and it is with more or less difficulty that these realize
that the world is astray and altogether abnormal in its ideas and ways. The tendency of
all such is to receive considerable of the mind of the world, even though they are spirit
begotten. There is no question that the worldly spirit, as the Apostle suggests, has
seriously affected the Church. Consequently some of the Lord's people would thus come into
special peril at this time because of the neglect of their covenant with the Lord. Others
would, solemnly remember that covenant and would watch and pray, and so make progress. The
Lord's faithful people will keep their word and be firm for principle and true to their
contracts, even when these prove disadvantageous to them. This attitude is pleasing to the
Lord and it is manifest that such as are living close to Him are for this reason
developing in mind, and heart. But alas, they are few.
One of the perils, which the
Apostle mentions, is that of a traitorous disposition,. This signifies lacking in
truthfulness and sincerity. This disposition is to be' noted even amongst many professing
to know the truth concerning the Lord and His Plan. Marry are 'not true to their
profession as brethren in Christ. The spirit of the brotherhood in Christ is one of
longsuffering, unity and love. The disposition of contention,, strife, intolerance and
division, the unbrotherly spirit, represents so much that is untrue to the profession of
real disciples of Christ. This spirit frequently leads to the disfellowshiping of one
another on very slight pretext in connection with items that are non-essential and
comparatively insignificant; whereas, a larger anal broader spirit of tolerance would
avoid all such unhappy results. The spirit of the faithful disciple is well set forth in
St. Paul's admonition, "that ye walk worthy of the vocation wherewith ye are called,
with all lowliness and meekness, with long-suffering, forbearing one another in love;
Endeavoring to keep the unity of the Spirit in the bond of peace."-Eph. 4:1-3.
Headiness and Teachers of New Light
Another trait mentioned by the
Apostle, characteristic of brethren in the last days, is that of headiness. It is the
spirit of self-conceit, self-importance -a disposition to think more highly of oneself
than is appropriate to the true disciple. There were constant warnings given to the early
Church with regard to the dangers of this evil. It has been in evidence in the Church all
along through the Age. It is the spirit of Nicolaitanism, of lordship, the disposition on
the part of brethren to set themselves up as leaders, authorities, and lords over God's
heritage. It is unmistakably an evil disposition and in direct opposition to the spirit of
our Master, which was that of meekness, humility and the keeping down of self.
The disposition to headiness is
seen to be very prevalent in the Church of the last times, as much so as it has been at
any time throughout the Age. It is from this source that some of the severest tests and
trials have come upon the Lord's people. How important it is that every disciple of Christ
shall keep before the mind the traits and characteristics of the true teacher; as another
has remarked, all efforts that have really been successful from the Divine standpoint in
assisting the true Church are due to "the exercise of that lowly, humble spirit,
shown by Saul when he was about to be chosen king over Israel. This spirit was expressed
by Samuel when rebuking Saul for his departure from God in, this respect." -- 1 Sam.
15:17.
As a result of the spirit of the
times many leaflets, papers, and pamphlets fill the mails and are circulated far and near.
Many of these writings come before our attention. Most of them claim to have the "new
light," the special message for the hour. Nearly all of them contain the inference
that thy have been heaven-directed and that it is on pain of losing the crown or going
into the Second Death that any refuse to accept their interpretations. Some of these
present teachers claim wisdom by which they are able to: expound secrets hitherto unknown,
such as the exact date or time' when this, that or the other event will take place;
claiming by a fine analysis and exposition of the types and symbols of the Bible that they
can determine the exact date of the Church's glorification, just when the Armageddon
trouble will commence, how long it will last and just when it will end, and the exact time
when the Kingdom will be established, etc., etc.
"The Meek Will He Teach His Way"
We are frequently appealed to by
the friends to help them decide what position they shall take toward such remarkable yet
uncertain- claims and interpretations. In reply to this, we can only say that it is not
our province, nor have we the time to enter into an exhaustive examination and criticism
of all -the teachings that are being propagated in these days. We have no quarrel nor
controversy with those who feel that they are called upon to announce the various messages
and interpretations that are to be found in our midst. We have constantly appealed to the
brethren in what is presented in these columns, to be true Bible students themselves, to
seek through humility, self-abandonment and prayer, to be possessed of that disposition
that the Lord will be pleased to guide into right directions, according to His promise:
"The meek will He guide in judgment and the meek will He teach His way." All of
us as followers of the Lord Jesus and as children of God are counseled to study and think
for ourselves and to exercise our own personal discretion as to what we are going to
receive as Truth and what we shall reject as error and uncertain doctrine-to "prove
all things." Earnestly seeking to be filled with the spirit of a sound mind, every
child of the Lord will desire to be sober in his thinking, not hasty to accept
interpretations and conclusions merely because they may have in them that element that
satisfies curiosity, nor will the sober spirit be content to lay hold of 'that which is
merely novel and new. Manly conflicting, visionary, and conjectural. teachings that are
spread about today have much in them of that which is novel and new and are calculated to
appeal to the mind that is looking- for that sort of thing. It should be sufficient in
these times to merely remind the brethren of how for years past this class of uncertain
interpretations has been prevalent and year after year has witnessed the complete collapse
and failure of predicted occurrences and dates, so that by this time we should know that
"secret things belong to God" and that as long as we are in the Age of faith and
God's people are called upon to walk by faith and not by sight, we should not reasonably
expect that the Lord would reveal to any one in advance such matters as those which
involve the precise moment of the Church's change, the exact end of the present order of
things, and the establishing of the Kingdom.
"Do Not Many of You Become Teachers"
We can not do better in these
days than to give earnest heed to the apostolic admonition concerning the importance of
sound doctrine-established Truth. Sound doctrine is doctrine or teaching hat is well
established, well proven by plain and definite statements of the Word of God. Sound
doctrine does not need the fanciful speculation that so frequently comes from the study of
types and symbols. We are not in any sense disparaging sober and proper study of types,
parables, and symbols, but surely we are not to attempt to prove as Truth any or all
theories by a mere inference or what we think to be the meaning of a certain type or
parable. Let us be sure that we have a definite "Thus saith the Lord" for what
we -accept as positive Truth, on the basis of which we are willing to launch zealous
activities. St. Paul's admonition to Timothy is most timely and we earnestly commend it to
all the brethren in connection with what comes before their attention in these days for
consideration and acceptance: "Continue thou in the things which thou has learned and
hast been assured of, knowing of whom thou hast learned them."
On the subject of leaders and
teachers in the Church, we are frequently reminded of the Apostle's admonition: "Do
not many of you become teachers, my brethren, knowing that we shall receive a severer
judgment [severer testing and trial." (Jas. 3:1.) Evidently the force of the
Apostle's admonition is that the office of a teacher in the Church represents a solemn
responsibility and that brethren should be exceedingly careful how they seek this office,
that it may not be in any disposition to gratify pride or ambition, or to lead away
disciples after themselves; but that they shall desire the office of teacher as a result
of the impulse of the Holy Spirit; solely because they wish to assist fellow brethren in
the Christian life and to glorify their Divine Master in the end. Any, therefore, assuming
the prerogative of teacher from any other motives would surely meet with tests that will
bring to the surface what are the springs and purposes that actuate them.
Humility and Self-Renunciation
In view of the volume of
inspired testimony relating to the end of the Age and the perilous times at hand, we ask
with the Apostle, "What manner of persons ought ye to be in all holy conversation and
godliness!" What a time it should be for all the faithful to soberly and humbly
analyze and inspect their hearts! What a time of heart-searching and investigation it
should be for all those who are hoping for an "abundant entrance"! Surely it is
manifest to all the consecrated, watching class that the secret of security at this time,
as it has ever been, is that of humility and self-renunciation and close fellowship with
the Lord, which all experienced Christians know involves heart devotion and loyalty to the
will of God. And this thought is so well expressed in the prophetic words that were
calculated to comfort the Church of the last times: "He that dwelleth in the secret
place of the Most High shall abide under the shadow of the Almighty." Let none of
those who have cast their lot in with the Lord and who have earnestly desired a share in
the goodly heritage, as joint-heirs in His Kingdom, permit any of the deceptions or
illusive bubbles of the present time to beguile them of the promised reward-glory, honor
and immortality.
"Rock of my strength! to
Thee my soul is clinging,
Assailed, by doubt, beset by
care and fear;
Smiling through tears, and in my
sorrow singing,
I hear Thy welcome voice, 'Be of
good cheer.'
"What though my foes break
out in bitter taunting,
What. tho' their curses crown my
humbled head?
Yet, while their insults they at
me are flaunting,
Jesus stands near, and says, 'Be
not afraid:
"Who shall divide me from
that deep affection
Felt by the loving Father for
His own?
Who shall disturb me under His
protection,
Resting in GØ, and trusting Him
alone?
"If God be for me, who can
be against. me?
Who shall condemn, if He my
soul. approve ?
Since Christ in heaven makes
intercession for me,
How can I doubt the fulness of
His love?
"Not all the angel hosts
that have existence,,
Not all the powers of darkness
and of death,
Not lapse of ages nor the bounds
of distance,
Can pluck me from the
resting-placé of faith.
"Not pain or trouble,
sorrow or affliction,
Famine or peril, nakedness or
sword,
Can rob me of that heavenly
benediction,
The Love of God in Jesus Christ
my Lord."
"But the word is very
nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. See, I have set
before thee this day life and good, and death and evil."-Deut. 30:14, 15.
THE Bible is the one Book of all
the literature of the world that deals satisfactorily in every way with the great question
of life and death. Our Father in Heaven foreseeing the fall of man into sin and the
resulting consequences of death, with all the accompanying trials, sufferings, etc.,
anticipated in advance the longings of our race for deliverance out of the hands of the
great enemy after learning many valuable lessons under the experiences of evil. He foresaw
the struggles of humanity to burst asunder the bands of death and to attain that state and
heritage that was originally contemplated in man's creation-eternal life in all the
blissful surroundings of Paradise.
As It Shall Be in Future Times
We have seen in His revelation
how during the various stages of this Divine Plan of the Ages God has repeatedly given
forceful reminders of His ultimate design to satisfy the normal longings of all the
willing and obedient of our race for life and for fellowship with Him. One feature or
another of His purpose has been called to our attention in a pictorial way-certain
characters and special dealings with these presenting to us in type what He purposed to
work out on a grand scale in subsequent times and seasons. Accordingly, Jehovah, as He
chose the Jewish nation and separated them from all the other families of the earth to be
a peculiar people, gave to them what was supposed to be a message of life, but owing to
imperfection and degradation resulting from the fall, it proved to be a way of death-thus
none were found to be justified by the deeds of the Law Covenant. The happy thought about
the whole matter is that the infinite wisdom of God enabled Him to foreknow this result
also. And while there was this constant manifestation of the failure of ancient Israel to
secure life by obedience to the Law, God was making repeated statements both by picture
and prophecy of another arrangement, of another age, and a new Law Covenant by which would
surely be made possible the realization, of all the good desires and longings of the
righteous.
It was therefore clearly
portrayed in the Law and the Prophets that when that glorious dispensation should come in
the fullness of time there would be a return of Divine favor to God's ancient people:
"After (hose days, saith the Lord, I will put My law in their inward parts, and write
it in their hearts; and will be their God, and they shall be My people. And they shall
teach no more every man his neighbor, and every man his brother, saying, Know the Lord:
for they shall all know Me, from the least of them, unto the greatest of them with the
Lord: for I will forgive their iniquity, and I will remember their sin no more." --
Jer. 31:33, 34.
Under that blessed arrangement
of the New Covenant, to be established in the hands of the greater Mediator, the Christ,
the great Prophet, the desires and intentions of the heart, accompanied with the best
endeavors of the flesh, will be accepted, even though the latter be imperfect for a time,
and require the blessed influences of the "times of restitution," to bring them
to perfection. Moses' prophecy looks down to this time, grasps the new situation, sees
Israel turned to the Lord with new hearts, enabled to keep his Law perfectly; it will not
be too difficult for them, but new and plain and possible.
We Now Receive by Faith
That this is the proper thought
to be attached to the prophecy of Moses, as found in Deut. 30, is shown by the Apostle
Paul. (Rom. 10:4-10.) He applies these words to the Church during this Gospel Age, as in
contrast to the conditions of the Jewish Age, which had just closed. The Gospel Church
enters into privileges and opportunities of mercy and grace through Christ now, in advance
of Israel and the world in general. It is the privilege of the spiritual Israelite now,
beforehand, by the exercise of faith to realize in himself acceptance with God,
justification by faith; to realize further that the merit of Christ covering all his
imperfections, which are not of the heart, continues him in this justified relationship
with God, notwithstanding the imperfections of his flesh and of his works-for we "are
not under the Law but under grace." To those who can now exercise the faith, all the
blessings that will come to the world in the Millennial Age are possible-and more. To such
these greater blessings are not hidden, but may be seen with the eye of faith. To such
they are not far off -- pertaining to another age -- but are possibilities of the present
time, through the operation of faith. Such, having the ear of faith, are not saying, We
cannot know the mind of the Lord, for He is afar off in heaven; who shall bring us a
clear; definite statement of His will? These already have this declaration of the Divine
will in the Person of Christ, in His teachings, personally and through the Apostles.
Neither will such say, Christ indeed has come, has died, has gone into the sleep of death;
who shall now bring Him forth that He may instruct us? For with the same eye and ear of
faith they both hear and see that He is no longer dead, but is risen, glorified, empowered
of the Father, and that He ever lives to be the blesser and High Priest for all those who
approach the Father through Him.
What then is this message which
can thus be heard with the ,ear and recognized by the eye of faith? The Prophet as well as
the Apostle declares that it is possible for us to have this salvation, and ever-present
power within us, in our hearts and in our mouths. The Apostle declares that this which
Moses prophesied is the Gospel which he preached, which we have received; namely the
confession of the Lord with our mouths and faith in Him in our hearts.
Belief and Confession
It is noteworthy that both the
Prophet Moses and the Apostle Paul state the matter in the same manner; first, the
confession with the mouth; second, the belief in the heart. This form of statement is
probably not of accident, either. The confession with the month is the first outward
evidence given of a faith in the heart; and indeed it seems to be a part of the Divine
arrangement that all confession of the truth is necessary to a full appreciation of it.
True, we cannot properly confess what we do not believe; hence a belief must have
precedence to a confession, but the confession is necessary to the expanding, enlarging
and completing of faith in the heart. Who ever thinks that the light he has received in
his heart can be maintained without a public confession of it is deceived, and hence it is
declared, "With the heart man believeth unto righteousness; and with the mouth
confession is made unto salvation." The righteousness started by faith cannot go on
and each the completion which will mean eternal salvation unless it be accompanied by acts
of faith, most prominent of which is the confession of the lips.
We would like to impress this
feature of the Divine truth upon all the Lord's dear people everywhere; realizing that
many are weak, puny, sickly, in their spiritual health, because of their failure to follow
the Lord's direction -- to declare courageously and as wisely and lovingly as possible --
what great things the Lord hath done for our souls. It is not sufficient that we confess
the first blessing received, though that is necessary before we receive additional
blessing. But each blessing as received should be promptly confessed, to the praise of Him
who has called us out of darkness into His marvelous light. This is the law of spiritual
development. This is the command to the spiritual Israelite. If he is not obedient, that
which was nigh, in his heart and in his mouth, will ere long become far off to him -- the
eye of his understanding will cease to see clearly; the ear of faith will cease to
distinguish plainly and he will gradually go further and further away from the glorious
privileges which are ours, as New Creatures in Christ under the law of love.
Life and Good; Death and Evil
But all those who experience a
proper measure :of grace and love in the heart as a result of the goodness and mercies of
God through Christ are impelled not only to present their lives living sacrifices, but
additionally, they inquire, "What shall I render unto the Lord for all His benefits
toward me?" Such realize that the least they should do is to openly confess the Lord,
to proclaim to all with whom they come in contact not only what He has done for them
personally, but what He has purposed to do for all who will hear and obey His message of
Truth and grace.
To spiritual Israelites, who
have been begotten of the Spirit, adopted into the family of sons of God, and made
prospective joint-heirs with Jesus Christ their Lord, the message is the same that it will
be during the Millennial Age to the world of mankind; namely choose life or death. His
Word does not declare that God has set before us eternal blessing or eternal torment! Not
so; His Word is most explicit; the rewards are life and death. Thus our Lord positively
announced, "He that hath the Son hath life; He that hath not the Son shalt not see
life" -- and those not seeing life, of course could not experience eternal torment.
Nevertheless, this proposition of life or death is a very serious one; much more potent in
its influence than any other, because we can believe it; because we can see its
reasonableness. How reasonable it is that God should declare to His spiritual Israel of
this Gospel Age that if, after they come to know Him, taste of His good Word, experience
the power of the Age to come; after they have had .the eyes of their understanding opened;
after they have heard, seen, appreciated, the Divine Plan -- if after all this they, do
not love the Lord their God, and trust Him in their hearts, and sufficiently, too, to
confess Him with their mouths, they are unworthy of eternal blessing which He has to give
their lack of appreciation of Divine mercy means their unworthiness of life!
How reasonable, too, is this
declaration as respects the world of mankind during the Millennial Age! Life and death
will be the alternatives set before them also. The great Prophet, the Christ, Head and
Body, as representative of the Father and of His Law, will make matters very clear, very
plain, to all those who, when they know the Lord's goodness, have any desire or
appreciation thereof. But they too must learn to acknowledge the Lord in their lives, in
their hearts, and to confess Him with their mouths, else they will be unworthy of the
future life. The difference between the two classes-we of the Gospel Age, they of the
Millennial Age will not be as respects the question of life and death. The penalty in
either case will be Second Death; the reward in either case will be eternal life. The
difference in the reward will be that the faithful overcomers of spiritual Israel will be
granted joint-heirship with their Lord on a higher plane of life, sharing with Him His
glory, honor, immortality; while the faithful of the world, though, blessed. in lower
degree with a restoration of human perfection and life, will, nevertheless, be blessed
fully and completely up to their very highest ability to appreciate and desire.
Reaching Forth to God's Standards
The essence of this command, now
applicable to the Gospel Church, by and by to -be applicable to restored Israel and all
who, under the favorable conditions of that Millennial Age, will be accepted as the
children of Abraham, is the Law of Love.
"I command thee this day to
observe the Law of the Lord thy God, to walk in His ways and keep His statutes, and His
commandments and His judgments." It is the correct thought that love to God must be
from the heart-voluntary, in order to be of the kind which He desires and will appreciate.
"He seeketh such to worship Him as worship Him in Spirit and in truth." Why,
then, does Moses say, "I command you"? Why does the Lord command love, through
the Prophet, since a commanded love would not come up to the standard of voluntary love?
We
answer that the Lord sets before us the standard of love necessary to be attained if we
would enjoy the blessings which He purposes to give. He commands, in the sense of laying
before us plainly and distinctly His only terms of life eternal. As we have already
learned under the guidance of the Spirit, love is a matter of development and begins with
a kind of duty love, which gradually growing out as we grow in grace and in knowledge,
expands into gratitude, then into admiration, and finally ridding itself of all dross and
selfishness, becomes pure and fervent love. The Lord is pleased if in our hearts He sees
this endeavor to approach in truth the way of, life which He has opened through the death
of His Son. He is pleased to note our expansion and development under the light of His
favor. He is pleased to grant us the covering of the Lord Jesus' merit, and to reckon to
us perfection, and to adopt us from the very beginning of our love and consecration; and
He will be pleased when we have finished our course, when we have attained the mark, when
we have come up to the standard He has set-perfect love-to grant us the blessing of life
eternal, which He cannot grant upon any other condition.
Noble Examples of the Past
These things, really intended
for spiritual Israelites, were spoken to natural Israel, as were all the prophecies of the
Old Testament. Hearing, Israel heard but did not understand, as now it is jour privilege
to understand, because we are of the "house of sons," adopted arid begotten of
the Spirit; whereas, they were of the "house of servants," for "Moses
verily, as a servant, was faithful over all his house; but Christ as a Son, over His own
house, whose house are we, if we hold fast the beginning of our confidence firm unto the
end." To the extent that any natural Israelite comprehended even in part this Law of
Love, and endeavored to grasp it, in that proportion he was blessed, notwithstanding the
fact that he was under the Law and bound by the Law, and thus a servant and unable to
become a son. We see noble illustrations of these faithful ones of the past, in Moses
himself, Joshua, Caleb, Samuel, David, and all the prophets, whose faithfulness the
Apostle records, as having been pleasing to God, and who shall have corresponding rewards,
although they will not have the reward that is promised to the Church -- "they
without us shall not be made perfect." - Heb. l l:39-40.
In Moses' last message, he
cautioned his brethren concerning any disposition to leave the Lord and accept instead
other gods. His words are specially applicable to spiritual Israelites, and we do well to
give them earnest heed. We are already by faith in this blessed condition; we have heard
the words of eternal life. We already have entered the Canaan-rest condition by faith in
our Lord. We, therefore, are in danger from the besetments of our own flesh, and from the
besetments of sin abounding and from the Adversary -- in danger of making other gods, and
turning our hearts away from the proper center of their affections, either to the god of
wealth or the god of fame or the lesser gods of the family circle and home, or to the most
ignoble of all, self. We are not to be drawn away by any of these from our loyalty to God,
nor to render worship or service in any sense to any of these. To do so would mean to turn
away from the hopes and joys and blessings now ours. To resist these temptations, and to
abide in the Lord's favor, on the other hand, will mean to continue in the joys and
blessings and rest of our present state of grace. Thus the Lord sets before us the
blessings and the curses, the advantages, and the disadvantages, the right course and the
wrong course, life and death.
Choosing the Better Part Now
Our choosing of life and
blessing and righteousness and God are not merely the choice of a moment; the daily.
trials and testings of life prove whom we love and whom we serve. Let us examine our
hearts and our daily course of life, and note for what we are spending our energies, what
fills our affections, what "satisfies our longings as nothing else could do." To
the extent that we find the Lord the center of our lives, our hopes, our aims, and His
will the ruling law in every affair of life, in that same proportion we find joy and peace
and blessing, and growth spiritually. If we thus, under present conditions and trials and
oppositions of the world, the flesh and the devil, separate from them and cleave to the
Lord, we are choosing the better part, the part of blessing, choosing life, and we shall
live and shall inherit the goodly land of promise, the Millennial Canaan, and there be
joint-participators with our Master in bringing God's promised blessing to the world, that
they also may hear and know and obey His voice, and cleave to Him, and thus have life, and
inherit the other, the earthly, features of the Abrahamic blessing.
It is in vain that we say we
love the Lord if we do not seek to do those things pleasing in His sight. He is not
seeking those who merely give outward allegiance, but those who at heart love Him and His
righteous arrangements. He is satisfied, indeed, to accept us at the beginning, largely
upon our professions of faith and devotion, under the robe of Christ's righteousness,
knowing that in our imperfect development we could not love perfectly; but He expects us
to grow in grace, knowledge and love, and only by so, doing can we abide in His love,
and only by abiding in His love can we hope to attain the glorious things which He has in
reservation only for those who love Him.
CHRONOLOGICAL AND PROPHETIC SIGNS (Continued)
PART III
"Ye, brethren, are not
in darkness, that that day should overtake yon as a thief. Ye are all the children of
light, and the children of the day: we are not of the night nor of darkness Therefore let
us not sleep, as do others; but let us watch and be sober."-1 Thess. 5:4, 6.
ANOTHER chronological line that
stands related to our subject, the Second Presence of Christ, is that of the ending of the
six thousand years of man's history. The point has been quite generally conceded by
prophetic students that following the six thousand years of man's toil, labor, and
weariness under the conditions of the curse, there would be ushered in a thousand-year
period of rest-six one thousand-year days to be followed by a seventh thousand-year
Sabbath day. While this deduction is not based upon any specific statement of Scripture,
there are strong inferences in its support. Thus Brother Russell summed up the view that
other leading expositors had set forth, as follows: "The Bible contains no direct
statement -that the seventh thousand [year] will be the epoch of Christ's reign, the great
Sabbath Day of restitution to the world, yet the venerable tradition is not without a
reason able foundation. The law given to Israel, the typical people, appointing that six
days of labor and weariness should be followed by one of refreshment and rest from their
own works, seems fitly to illustrate the six thousand years in which the whole creation
labors and groans under the bondage of sin and death (Rom. 8:22), in a vain endeavor to
extricate itself, and the grand Millennial Day, in which the weary and heavy laden may
come to Christ Jesus, the Shepherd and Bishop of their souls, and through Him find rest,
refreshment and restitution, in which, through the merits of His precious blood, they may
find repentance and remission of sins. On the typical seventh day He inquired of the
impotent man, 'Wilt thou be made whole?' and in answer to his faith and obedience, gave
him strength to take up his bed and walk. (See John 5:6-9; also Matt. 12:10, 13; John
7:23; Luke 13:11-16; 14:1-5.) So, during the antitypical Sabbath, the Millennium, it will
be declared to all theta world that 'whosoever will' may have life and health eternal if
he will take the steps of faith and obedience." Vol. II, "Studies," pp. 39,
40.
The End of Six Thousand Years
A careful calculation of the
various time periods that go to make up the great chain of the chronology of man's history
has .led to the conclusion on the part of many careful Bible students, that six thousand
years of human history, including the period in Eden before sin entered, lie in the past.
There is a difference of opinion, however, as to the exact time of this ending. One writer
of note, "Sylvester Bliss, author of a very valuable 'Analysis of Sacred Chronology,'
computes' the age of the world at Christ's birth at 4120 years," which makes the six
thousand years end around 1880. Another able chronologist, R. C. Shimeall, in his
"Age of the World," reckons the six thousand years as ending 1868. Another
author, the Rev. C. Bowen, "whose estimates and tables were adopted by Dr. Elliott
and affixed to his exposition of the Apocalypse, computes the age of the world at the
Savior's birth at four thousand one hundred and twenty eight years." According to
this the six thousand years would run out in 1872. Still other writers have found the six
thousand years to end in 1862 and 1866. Dr. Seiss, summing up his own conclusions on the
matter, says, "If, then, we be allowed to correct Usher and Jarvis, by [these] more
recent investigations, we have the concurrent testimony of these half-dozen learned and
received chronologists, that the six thousand years from Adam shall be fulfilled within
the present [nineteenth] century -in less than fifty years [from 1856, when the statement
was made]."
While we, along with others, up
to recent years had accepted the conclusion that the six thousand years ended around 1872,
yet, as presented in these columns of late, discovery is made, of what we believe to be
valid and sound testimony indicating that the 1872 date is incorrect; the discrepancy
being noted in connection with the commencement of the seventy years of servitude of the
Jews to the kingdom of Babylon, resulting in nineteen years shortage, making it necessary
on this end of the chronological system to add that number of years, reaching
approximately to 1891 or 1892.
God's Great Sabbath at Hand
Though we may not be able to
definitely determine the precise year when six thousand years of man's history ended,
owing to some possible uncertainties as to the exact length of some of the Old Testament
periods (notably the period of the Kings), the evidence is sufficiently conclusive that
six thousand years of human history are approximately thirty-four years in the past, and
that we are now living in the beginning of the seventh thousand-year day the early part of
which we would reasonably expect from prophetic testimony to be devoted to the work of
preparing for the establishing of the Kingdom of God.
But let it be borne in mind that
the six thousand years above mentioned include man's experience in Eden before sin
entered. If we undertake to reckon six thousand years since the exclusion from Eden, under
the conditions of the fall, we are utterly at a loss for specific testimony inasmuch as
the Bible is absolutely silent on the question of how long our first parents were in Eden
before the disobedience. Some have reckoned, it as probably two years; some have estimated
it as probably seven years; and some have gone so far as to say it was a period of forty
years. We will not attempt to offer any conjecture on this point inasmuch as whatever we
would say would be merely a guess and, therefore, unworthy of credence. Being without any
positive means of determining the length of the time between man's creation and expulsion
from Eden, it becomes impossible to fix the exact date when the Millennium, or seventh
thousand years from Adam's banishment from Eden actually began. As the period of man's
innocence in Eden must have been a comparatively short one; the inference would be a most
reasonable one that if six thousand years from the fall are not already in the past, their
end can not be very far in the future.
The Reasonable Deduction
Again the fact is impressed upon
us that the information we have on the chronology of the world's history does not enable
us to fix the precise date of our Lord's return; nor the date when all the Church shall
have been changed to heavenly glory. The most to be gained from this particular line of
information is an awakening to the realization that we are approximately at the great
turning point in man's history, and should accordingly be led to carefully observe if the
divinely predicted events are transpiring which give evidence that we are in the period of
the Second Presence of the Lord. The reasonable deduction would be that whether we reckon
the seventh thousand year Sabbath as due to commence at the end of six thousand years from
man's creation, or whether it be considered as commencing at the end of six thousand years
under the curse, we have already entered into the period of Christ's official presence, in
consideration of the testimony already examined, which clearly teaches that our Lord will
be secretly present, at least for a brief season, in advance of the establishing of His
Kingdom and the commencement of His reign proper. But nothing in this particular line of
testimony regarding the six thousand year period enables us to fix unequivocally, and
without doubt, the exact time when the presence of Christ was due. It is only in an
approximate sense; and we can only give emphasis to the thought that transpiring events
are what we are to be looking for as indications of His Second Presence. Again, we read
the Master's words: "When ye shall see these things begin to come to pass, then look
up, and lift up your heads [not that the Second Advent is drawing near, for it will have
already taken place, but] for your redemption draweth nigh." (Luke 21:28.) As the
Savior uttered no prediction containing a time element, we would reasonably conclude that
the evidences by which He intended us to be guided in our conclusions arc the transpiring
events of our time.
Christ's Presence and the Parallel Dispensations
In this examination of the
chronological testimony bearing upon the time of our Lord's Second Presence, it is
appropriate and may be to our profit to review briefly the subject of the parallel
dispensations. Chief of these is that of the Jewish Age 'paralleling the Gospel Age; the
Jewish Age being reckoned from Jacob's death to our Lord's crucifixion, A.D. 33, just
previous to which time He presented Himself to the Jewish nation as King; His official
Advent being reckoned from three and one-half years previous-at the age of thirty, when He
began His ministry. It was thought that this period was 1845 years, and that doubled, to
A.D. 1878, marked the corresponding event in Christ's Second Presence, when He was again
present as King. And as in A.D. 33 He declared to the Jews that their house was left unto
them desolate, so it was claimed that in 1878 there was a similar rejection of
Christendom; the further deduction based upon this thought being that Christ became
present three and one-half years prior to 1878, corresponding to when He reached the age
of thirty and began His ministry. Then in that same connection it was assumed that as
there was a period of three and one-half years subsequent to A.D. 33, the last half of the
seventieth "week," during which special favor was continued with fleshly Israel,
so it was alleged that there was a period of three and one half years following 1878,
reaching to the autumn of 1881, during which there was special favor to spiritual Israel
or Christendom. Further, that as about thirty-three years later or A.D. 70, marked the end
of the Jewish Harvest, the complete fall of the, Jewish nation, and the destruction of
Jerusalem, so thirty-three years added to 1881 brings us to 1914, at which time it was
thought the Harvest of the Gospel Age would end, the fall of Christendom occur, and in
fact the entire present order of things pass away. The failure of these predictions has
led to an earnest and prayerful examination of the parallels and to the discovery of their
invalidity and weakness.
No Time Limit to Harvest
First, what was thought to be
1845 years from Jacob's death to A.D. 33 is now seen to be at least nineteen years in
error, inasmuch as the discrepancy noted in connection with the period of the Kings and
the seventy years' servitude, shortens the Jewish Age nineteen years, making the period
1826 years long. If we attempt to apply this as a double or as a parallel of the Gospel
Age, starting with A.D. 33, we reach the year A.D. 1859, instead of 1878. We discover no
event in connection with 1859 paralleling the events of our Lord's First Advent. It would
seem sufficient to say that these parallels that made the Gospel Age and its Harvest the
same length as the Jewish Age and its Harvest, were not based on any statements of
Scripture, but were purely inferential. The lapse of time and the failure of expected
events have proved that this inference was not well founded. It is well known that Brother
Russell himself discovered this fact and so expressed himself in an article entitled
"The Harvest is Not Ended," published about two months before his death. He made
the pointed and significant statement: "Our expectations must not be allowed to weigh
anything as against the facts. The fact is that the Harvest work is going grandly on; it
is not ended by any means . . . . We may expect that quite a good many will yet be
gathered to the Heavenly Garner, and we know of no time-limit here." In that same
connection he explained that the time feature of the Harvest was based upon inference, and
that he no longer regarded it as sound. He said:
"Our readers will remember
that the basis of our expectations respecting the Harvest time was the parallelism between
the closing of the Jewish Age and the closing of the Gospel Age . . . . Our mistake was
along the very line that we pointed out. Time and again, we reminded our readers that the
parallelism between the Jewish Age and the Gospel Age could not include anything belonging
to the New Dispensation. The parallels affected merely the nominal Jewish house there and
the nominal Christian house here . . . . We should not have looked for parallelisms
between the starting of the Gospel Church and its experiences, and the starting in this
Harvest time of the Heavenly Church and its experiences: These are no part of the
parallel. The parallel belongs to the nominal Jewish system, which went to destruction [in
the year 70 A.D.], and the nominal Gospel Church, which is now [1916] going [not gone] to
destruction.
"We imagined that the
Harvest work of gathering the Church would be accomplished before the end of the Gentile
Times [or as expressed by him at other times-the Gentile lease of power]; but nothing in
the Bible so said. Our thought was purely an inference, and now we see that it was an
unjustified one." -- Z '16-263, 264.
Harvest Work Still Going do
More than ten years have passed
since these words were published and the nominal systems are still in existence. There is
evidence that there is a Harvest work still going on and it is most apparent that Brother
Russell stated the truth, that the time parallel of the Harvest both as it related to the
gathering of the true Church and the destruction of the nominal system had failed. We must
of necessity give up both as well as all conclusions that are related to and founded upon
supposed parallels. The fact that the Church is still in the flesh and that there is every
indication of a sifting and harvesting work going on, and the fact, too, that the fall of
Christendom did not occur, prove that the Harvest did not end in either 1914 or 1918.
What is true of the time
parallels of the Harvest is also true of the time parallel of the length of the Jewish and
Gospel Ages. The lapse of time has proved that this also must be abandoned for the reason
as taught by the Savior, that the Harvest time includes not only the gathering into the
Heavenly Garner, but the symbolic burning of the tares as well.
In our review of the Chronology,
dealing with the question of the parallel dispensations, we have pointed out what seems to
us to be a reasonable and interesting inference concerning how there has been a
fulfillment of the predicted "double" of disfavor to fleshly Israel. We have
reference to the prophecy of Zechariah and referred to by our Lord: "I declare that I
will render double unto thee." - Zech. 9:12.
In looking for a reasonable and
harmonious application of the matter, it is discovered that, reckoning the Jewish Age
commencing with Jacob's death and extending to A.D. 70, the full end of the Jewish favor,
we have a period of approximately 1864 years. Then commencing at that point, A.D. 70, the
"double" or period of disfavor of equal length, brings us to approximately 1934,
at which time there might reasonably be expected some pronounced manifestation of the end
of the period of disfavor.*
____________________
*For a more complete examination of this point, see the May 15th, 1926 issue of the
"Herald," pp. 164-166.
____________________
Christ's Presence and the Harvest
As bearing further upon this
interesting subject of the Harvest, we may profitably consider in this connection some
additional questions: May not our disappointment in the forty-year Harvest be overcome by
a proper understanding of the instructions God gave in the Law to Israel, as recorded in
Leviticus 23? Did He not there indicate that the length of the Gospel Age Harvest would
-be a period of fifty years, in the following manner: "The "Feast of Weeks"
was reached by counting seven Sabbaths following the offering of the sheaf as a wave
offering (Verses 9, 10), and on the fiftieth day they were to "bring out of your
habitations two wave loaves of two tenth deals: . . . they are the first fruits unto the
Lord, etc." Does not the fifty days represent fifty years of Harvest in the end of
the Gospel Age? and would not the offering of the two wave loaves represent the
glorification of the Church at the end of the fifty-year Harvest? And still further, May
we not determine the beginning and ending of this fifty-year Harvest by recognizing that
Brother Russell had complete charge of the Harvest Work anal by reaching the conclusion
that he did not really enter upon such work until 1878? And may we not therefore reckon
the Gospel Age Harvest as commencing in 1878, counting fifty years and reaching the end
and the complete glorification of the Church in the year 1928? Would not this application
of the matter correct all of our difficulties respecting the subject of the length of the
Harvest?
In reply to these questions: We
do not believe that any of those typical proceedings recorded in Leviticus 23, teach what
is implied in the above questions. There is nothing in these pictures, so far as we are
able to see, that relates to any Harvest period, either of the Jewish or Gospel Ages. The
idea of a Harvest or a gathering of the ripe fruit of the Age is not contained in the
picture at all, as we see it. The fact that the two wave loaves which were said to be the
first fruits unto the Lord, had come from gathered grain; does not necessarily teach the
resurrections of the Church in the end of the Harvest; the principle or lesson of a
gathering, sifting, and shaking time is entirely absent from this picture. Nor is there
any hint or suggestion here respecting either the change or the time of the change and
glorification of the Church. The purpose of this picture, we believe, is altogether
different from what is suggested in the above questions and was -intended to foreshadow
the "first fruit" or first results of our Lord's death and resurrection; in
other words, the acceptance of the Church at Pentecost. It was not necessary to wait until
the end of the Age 'before these consecrated believers, the Church, should be regarded as
the "first fruit." There were those already in the waiting attitude prior to
Pentecost, and ready for the blessing of adoption. They, therefore, immediately became the
"first fruit" in connection with the Pentecostal blessing, which is the
fulfillment and the only fulfillment that we see, of the Levitical type concerning the
offering of the two wave loaves as the first fruit. We cannot in this connection, however,
attempt to go into an exposition of these Levitical types, but will content ourselves with
an allusion to the interpretation given by Brother Russell, which, to our understanding,
covers the matter in a way that is entirely satisfactory. He said:
"The two wave loaves
offered on the fiftieth day, Pentecost, represented the presenting of the. Church before
God and its acceptance through the merit of the great High Priest, indicated by the
anointing of the Holy Spirit at Pentecost. The Church really is but 'one loaf' (1 Cor.
10:17), the two loaves representing the same thing as the two goats presented on the day
of Atonement. It indicated that, although all presented were: acceptable to God through
Christ Jesus, He yet knew that all presented would not come up to the condition of
faithfulness to the end. The two loaves represented, therefore, the two classes of the
consecrated, the overcoming little flock and the 'great company' of the consecrated
servants of God who do not make the high calling theirs, by overcoming the world as they
might and should do."-Z '98-68.
Some Interpretations Not Sustained
Finding therefore no foundation
for a fifty-year Harvest of the Gospel Age in the Levitical pictures nor elsewhere, we
believe there is no substantial basis whatever for endeavoring to locate the Harvest
between the years 1878 and 1928. As for the thought that the Harvest of the Gospel Age
being under the supervision of any one personage, we know of nothing in the Bible bearing
out that thought; Jesus said nothing a-bout this in the parable of the Harvest. With
regard to the idea of Brother Russell commencing the Harvest in 1878, he clearly points
out in his own account of his early ministry, that he was very active in the study and
impartation of the Truth all along through the early 70's. He tells of how he came to
accept the teaching of some other Christian leaders concerning Christ's Second Presence.
He along with others diligently engaged in the ministry of the Truth as fast as he saw it
some years prior to 1878. Brother Russell did not organize a work and movement and
commence a Harvest work apart from others at any time in the year 1878. It was not until
July, 1879 that the "Watch Tower" was started and a separate movement organized
apart from some with whom he had been previously co-operating. The claim therefore that
1878 should mark the beginning of the Harvest period is altogether without sufficient
basis for acceptance And while we freely acknowledge and maintain that there are splendid
evidences that the Harvest work of the Gospel Age has been in progress for some years
past, and consequently may .be regarded as strong evidence of Christ's presence, yet,
there is not in any of the data pertaining to the Harvest or the parallels, any
information, so far as we are able to see, enabling any, to fix the exact year when the
Lord's presence began.
The Great Jubilee as a Factor
Still another chronological line
that has been regarded by many as closely related to Christ's Second Presence is that of
the Jubilee instituted in ancient Israel. Many Bible expositors are in agreement that the
Jubilee was intended to be a picture of the great one-thousand-year Jubilee of the
emancipation of the human race. Earnest endeavor has been made by Bible students to
determine whet this grand Jubilee would commence. The principal basis for such calculation
has been found in 2 Chron. 36:21, which reads: "To fulfill the word of 'the Lord by
the mouth of Jeremiah, until the land had enjoyed her sabbaths; for as long as she lay
desolate she kept sabbath, to fulfill threescore and ten years,"* From this statement
the inference is drawn that the original number of Jubilees that God intended Israel to
observe was .70. Allowing 49 years to each jubilee cycle, the entire number of 70 Jubilees
would make up a period of 3430 years, which, reckoned from the entrance of the land by
Israel, about B. C. 1556, would reach unto approximately A.D. 1874.** According to this
reckoning the great Jubilee would be due to begin chronologically at that time: The
assumption furthermore growing out of this matter being that as the great Jubilee is
supposed to be synonymous with the period of Christ's reign, the Second Presence of Christ
should be reckoned as due at the beginning of the great jubilee year.
___________
*Some expositors have taken the
position, on the basis of what seems to be valid reasoning, that the 70 sabbaths mentioned
in the Chronicles as the full number to be observed do not refer to the Jubilee year at
all, but to the 7th year or septinary sabbath; in view of the fact that the word Jubilee
is not mentioned in that connection but merely the word sabbath. Thus the argument is
urged that the Jubilee year is not concerned at all in the 70 mentioned. There is this to
be said, however, on the point to the contrary, the Jubilee was also a sabbath year. It
was also a year of rest and cessation from tilling the soil and other forms of labor. It
could, therefore have been the Jubilee sabbath that was meant in the sacred record. Though
in the absence of specific reference to the Jubilee, it would seem only reasonable that we
rest the matter as an open question.
**For a mere extended review of
the subject of the Jubilee, see. the May 15th, 1926 issue of this journal, pp. 167-174.
___________
This may be regarded as indeed a
rational assumption, because surely the presence of the One who would be the great
Emancipator of that time would properly be expected to be in evidence somewhere in
connection with the beginning of the great Jubilee. Accordingly, from one standpoint it
may constitute one of the strongest reasons for associating the year 1874 with the
commencement of our Lord's Second Presence. However, as the Scriptures do not impart
definite and specific information with regard to the presence of Christ as it has to do
with commencement of the great jubilee, and as there are possibilities that His presence
in that connection might take place either prior or subsequent to the chronological
beginning of the jubilee, we believe that none should feel justified in saying that we are
able to fix or definitely determine from the subject of the jubilee, the precise date when
Christ's Second Presence began. But it would be a reasonable procedure for all faithful
watchers to look about them in these days for external evidences and indications that the
preliminary features of the grand jubilee are already in process of being enacted,
especially in consideration of the various other chronological testimonies which are open
to the observation of all the faithful virgin class.
(Continued in next issue)
"And Moses sware on that
day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and
thy children's for ever, because thou hast wholly followed the Lord my God."-Josh.
14:9.
NO HIGHER aspiration can any of
God's creatures on earth entertain, as they approach the evening twilight of life, than
that of receiving the Divine commendation, of being assured that God is delighted and His
name honored in the record that is left. Such was the brilliant career of the faithful
Caleb. How grand the testimony: "He wholly followed the Lord." Anti the words
have special force and weight in Caleb's case, because by nature he was not of the
children of Israel, but only by adoption into the tribe of Judah. He was of the seed of
Abraham, but through the rejected son Esau. The lesson of his faithfulness and reward is,
therefore, of special force and weight to us who by nature were children of wrath, members
of the worldly class of humanity, whose natural disposition was typified in Esau whose
little faith in the promises of God, and greater appreciation of the good things of this
world, led him to sell his birthright for a mess of pottage. Many of us who now rejoice
that we are counted in as Israelites indeed, justified by faith, sanctified by the truth
of the people of God, sharers in the great inheritance-realize that many of us once loved
the things of this present life none than the things of the life to come, and were
disposed to grasp the tangible things of the present rather than to sacrifice these in the
interest of the future glories and blessings of the Divine promise.
A Heart Surrendered to God
The value of that sublime
statement concerning Caleb: "He wholly followed the Lord," is appreciated all
the more when it is remembered that for any man to wholly follow .the Lord during the
circumstances of the evil order of things that has prevailed since sin entered the world,
signifies that he must be a man of great faith, a great believer in God. Additionally,
that he must have a heart thoroughly surrendered to God and brought into subjection to His
holy will. The sacred records of the ages clearly reveal that it as not without painful
difficulties and bitter warfare that any have maintained this state and attitude toward
the Lord until the close of life. The great adversary of God and man, always alert and
active in opposition to God, has ever sought to thwart the purposes of the godly and such
as have set to the seal that God is true and who have accordingly wholly followed Him
through life. The statement about wholly following the Lord is a remarkable one, too, when
we recall that of the number who have received commendation and approval of the Lord in
the past, very few of them have wholly followed the Lord all the days of their life. The
records show that the trend of their life has been to wholly follow the Lord, but there
were times when they deviated at least for a brief space from the path of honor and
rectitude and from wholly following the Lord, and consequently have suffered measurably
the rebuke of the Lord. But because being found loyal to Him at heart, and because the
purpose all along through life was to do His will and please Him, such have developed
character and have had His approval in the end.
But we are having under
discussion one of whom it is said, "He wholly followed the Lord," which
represents a most wonderful testimony. This must mean that Caleb was one who took no part
in any of the murmurings of Israel against the providence of the Lord; that at no time
during the reverses and the hardships of the journey from Egypt to the Land of Canaan did
he turn in rebellion against God, or even sympathetically share in the wayward course of
the masses of the Israelites who perished in the wilderness. As is familiar to all
students of the sacred page, one of .the finest exhibitions of the faith of Caleb is to be
noted in his conduct as one of the twelve spies reporting the Land of Canaan. He, along
with Joshua, taking the viewpoint of faith and trusting implicitly in the power and
promises of Jehovah, made certain in his own mind and as far as it was possible in that of
his brethren, that they were able to enter Canaan and to possess it.
Satan Cannot Pierce Shield of Faith
Here truly was an exhibition of
how this noble character of ancient times stood on the blessed ground of faith in the
living God -- "that faith which fills the soul with the most joyful confidence and
courage." He consequently reaped according to his faith for God always honors the
faith which trusts and wholly follows Him. "This is a most weighty principle,
'According to your faith, so be it unto you.' Let us remember this. God delights in faith.
He loves to be trusted; and He will ever put honor upon those who trust Him. On the
contrary, unbelief is grievous to Him. It provokes and dishonors Him, and brings darkness
and death over the soul. It is a most terrible sin to, doubt the living God who cannot
lie, and to harbor questions when He .has spoken. The devil is the author of all doubtful
questions. He delights in shaking the confidence of the soul; but he has no power whatever
against a soul that simply confides in God. His fiery darts can never reach one who is
hidden behind the shield of faith. And Oh! how precious it is to live a life of childlike
trust in God! It makes the heart so happy, and fills the mouth with praise and
thanksgiving. It chases away every cloud and mist, and brightens our path with the blessed
beams of our Father's countenance.
On the ether hand, unbelief
fills the heart with .all manner of questions, throws us in upon ourselves, darkens our
path and makes us truly miserable. Caleb's heart was full of joyful confidence, while the
hearts of his brethren were filled with bitter murmurings and complaints. Thus it must
ever be. If we want to be happy, we must be occupied with God and His surroundings.
If we want to be miserable, we have only to be occupied with self and its surroundings.
Look, for a moment, at the first chapter of Luke. What was it that shut up Zacharias in
dumb silence? It was unbelief. What was it that filled the heart and opened the lips of
Mary and Elizabeth? Faith. Here lay-the difference. Zacharias might have joined those
pious women in their songs of praise, were it not that dark unbelief had sealed, his lips,
in melancholy silence. What a picture! What a lesson! Oh that we may learn to trust God
more simply! May the doubtful mind be far from us! May it .be ours, in the midst of an
infidel scene, to be strong in faith, giving glory to God."
Caleb's Goodly Heritage Amongst Enemies
It was with becoming confidence
in the promises of the Lord that Caleb rehearsed to Joshua the story of the spying out of
Canaan. He reminded Joshua of how Moses had promised that particular part of Canaan he had
trod upon in spying out the land to: be his own possession, his heritage. He showed how
this promise had fully entered into his heart; that not only had he the faith which
enabled him to make the good report as to the possibility of Israel, under the Lard's
favor, taking possession of the land of promise at once, but the same faith was with him
afterward; he believed the Word of the Lord through Moses respecting his ultimate
inheritance in it. The same promise and faith had been with him and actuated him during
the wars of Israel in taking possession of the land, and now he still had full confidence
that God would accomplish all the 'promises of Moses through the new leader Joshua. He was
not unmindful of the fact that Hebron, which was the portion promised him by Moses, was
not yet conquered; that it was in possession of the Anakim giants, and that there would be
serious battles to be fought before he could take full possession. His confidence was,
however, that the same God who had made him the promise in the beginning, who had kept him
thus far and who had fulfilled the promise up to this time, would be with him still and
'give him the victory over the entrenched' and fortressed enemies in Hebron.
Entrenched Enemies of the Flesh
How well this illustrates the
progress of the spiritual Israelites who in the present time, by faith, are living the new
life in the land of promise, battling with the enemies and overcoming them in the name and
by the power of the Lord! They look back to the beginning of their experiences and rejoice
that the Lord has kept them and blessed them in all spiritual things up to the present,
and in proportion as they realize this they have faith to look forward into the future and
to see the final outcome--see themselves victors in their contests even with the strongest
and most entrenched enemies of the flesh-its giant passions, customs, etc. Amongst these
enemies of spiritual Israelites, living high up in the mountain of fastnesses, giant in
form and thoroughly fortified, are religious customs, traditions of man, nominalism,
sectarian pride and ambition and love of show. But the same grace of God which was
sufficient to enable us to gain the victory over the common sins, in the valley, is able
still to give us the victory over all these enemies of the new mind, the New Creature, and
to bring us off conquerors and "more than conquerors through Him that loved
us" and bought us with His precious blood. But as faith was necessary at every step
of the journey-to spy out the land, to enter in, to fight the battles, so the same faith
increasing as it has progressed, is necessary now for our final victory and our entrance
into the full promised inheritance. Doubtless, the same condition in some respect will be
true during the Millennial Age to the world also; At first the requirement of the Kingdom
will be obedience in outward form; but ultimately the requirement will be the full
submission of the heart to the will of God ere the restitution class will reach full
perfection and enter upon the inheritance of everlasting life at' the close of the
Millennial Age. That this is the proper conception is evidenced by the symbolic picture in
Rev. 20, where we have portrayed the world's future trial. A special and crucial test is
to be permitted in the close of that Age -- a test that will search deeply the hearts of
all who will have ascended up the highway of holiness to perfection and life; and as the
symbolism shows, under the pressure of that trial some who have been outwardly obedient
and will have apparently been loyal at heart will fail and thus disclose the fact that
their hearts were not sufficiently sincere, obedient and consecrated; and consequently
lose the favor of God altogether. How important it is that those who are now on trial for
the high and responsible office of the future Age shall make every effort to have clean
and sincere hearts, thoroughly loyal to the Lord and to the principles of His own glorious
character.
We Too Should Have Grace of Sympathy and Compassion
It is pleasant in passing to
note the generous language of Caleb in respect to the ten other spies who were with Joshua
and himself, and who brought back the evil report. Here would have been a fine opportunity
for an ignoble man to have spoken evil of those associates and to have endeavored to
glorify his own faithfulness and that of Joshua in contrast with the unfaithfulness of the
ten. But no; generously he passes over their wrong conduct in as mild language as
possible, and so far from denouncing them, .ox reviling them, he speaks of them as
"my brethren." The spiritual Israelite must have this same disposition, only
with us it should be still more pronounced than with Caleb, because we, having been
anointed with the Holy Spirit and through this anointing having been taught many of the
"deep things of God," may well judge ourselves by a standard much higher than
any with which Caleb was acquainted; surely spiritual Israelites have much advantage every
way over natural Israelites. When ever, therefore, we hear those professing the. new life
and large attainments of grace speaking evil of their brethren, we are to remember the
word of the Lord, that revilers shall have no part in the Kingdom of God; we are to
remember that it is written of our Lord that "when He was reviled He reviled not
again"; we are to remember that evil speaking is classed by the Apostle as amongst
the works of the flesh and of the devil, and the conduct of Michael, the .archangel, is
held up before us as a shining example of propriety, in that he did not bring a railing
accusation against Satan, but merely said, "The Lord rebuke thee"; we are to
remember too the Apostle's specific declaration that evil speaking against others is a
part of the filth of the flesh from which we, as the Lord's people, must be cleansed if we
would be acceptable to Him through Jesus Christ our Lord; arid that revilers "shall
not inherit the Kingdom of God." -- 1 Cor. 6:10.
Surely the essence of this
lesson to the spiritual Israelite is that in order to inherit the good promises o£ God,
we, like Caleb, must have faith in God arid a corresponding obedience, that of us, as of
him, the Lord will write, "He wholly followed the Lord:"
"Seeing ye have purified your souls in obeying the Truth
through the Spirit unto unfeigned love of the brethren, see that ye love one another with
a pure heart fervently." -- 1 Pet. 1:22.
THE Scriptures associate the
thought of a cleansing of the heart with that of the development of the character of love.
How Logical and proper this is! Love and selfishness are in direct opposition one to the
other. They cannot dwell together: Whatever measure of selfishness is retained in the
heart Will stand as a barrier to love. Evidently there is something of this thought in the
Apostle's language above. The purifying of the soul would relate to the cleansing of the
mind 'and porpoises of the heart for the- removal of selfishness that love might burn the
more fervently; further, the adjustment of the intentions and motives that they may be
pleasing to God. Such purification will be manifest in the outward life and conduct.
We purify our souls -- that is,
our souls are purified (have been purified if we are saints) -- by obedience to the Truth
through the Spirit; which implies that it is necessary for us to know the Truth, not that
we must know all truth, but that truth relating to the subject of God's arrangement for
our escape from the condemned state, and our acceptance into the Divine family. When we
presented ourselves in spirit and in truth, through faith, our sins were forgiven; we were
accepted as New Creatures in Christ; our souls were purified; we were started in a new
career.
The Apostle proceeds to say
that, having had this glorious transformation of character, through the knowledge of and
obedience to the spirit of the Truth, we have learned to love the brethren with an
"unfeigned love," a love that is genuine, without pretense -- not merely an
outward profession, to have a smile upon the face or to give a cordial grasp of the hand,
but that through this spirit we have recognized that all who trust in the precious blood
and are consecrated to the dear Redeemer, and are seeking to follow His leadings, are
"brethren," regardless of race or color or education or poverty or homeliness.
We have reached the point where our hearts are so full of the Spirit of the Master that we
can truthfully say we love all the brethren with a love which is sincere and not at all
feigned.
Having progressed thus far in
the good way, the Spirit of the Lord reveals that there is yet an advance step of love,
and states what next we must do in order to keep our hearts pure: "See that ye love
one another with a pure heart fervently." We must not only regard them as brethren
and give them, "unfeigned love," but should recognize the principle underlying
our relationship to the Lord and their relationship to the Lord; how they, like ourselves,
are New Creatures in Christ; and this should give us great sympathy and a desire to do
everything we can to encourage them, to help them.
Disinterested Love -- Strange and Intense
This love is different from the
other love -- brotherly love. It is disinterested love; so warm, soy intense, that we
should be willing to lay down our lives for the brethren. This love is the kind
exemplified in our Heavenly Father. While we were yet sinners He loved us. So, the love of
Jesus is unselfish, pure, benevolent; a love which undertakes to do goad for us for our
own sakes, not from a hope of getting anything from us.
The Apostle proceeds to say that
we should not only have this love, but that we should have it with fervency; warmth,
ardor; not with a semi-indifference, but with a real interest in each other's welfare --
the rich as well as the poor; the educated as well as the ignorant. Our love should go out
to these as we see any lack in them that we could supply -- rendering assistance of any
kind; using always, of course, discretion, for our love learns to be wise, - and to take
into consideration our motives while we endeavor to do them good.
We are admonished to see to it
that this is our own experience; not merely that it is a principle which we recognize but
that we should give heed to ourselves that this should be accomplished in us, in our own
lives. It would not be natural to have that benevolence of mind which would practice
forgiveness of those who trespass against us. But when we think of the fact that the whole
race is fallen and degraded through heredity, it should make us sympathetic; if some are
more depraved, we should have the more sympathy for them. As we think
sympathetically along those lines, our sympathetic Love will increase; as we practice
sympathetic love, the New Creature develops.
Our Lord Jesus said, "Love
one another as I have loved you." Set this standard before you. Our love for the
brethren might, at first, be merely obedience in following this command; but as we
follow on, obeying the Divine command, our love increases; our sympathy expands. The
Apostle says we must see to it that we do not neglect this. If we fail to heed this
admonition we are not of the kind that the Father is choosing; for the Apostle also tells
us that He predestinated that all those who shall be members of the Body of Christ should
be copies of Him; copies in having unfeigned and fervent love.
Strength in the Lord Proportionate to Knowledge of Him
No one can grow strong in the
Lord unless he" grown also in knowledge. We properly esteem most highly those whose
love for the Lord and for Hid Truth are evidenced by their zeal in the study of His Word,
and whose favor with God is manifested by their being guided more into the deep things of
God.
Nevertheless, the weaker ones of
the household of faith are to be cared for and lowed and helped that they may grow strong
in the Lord. And just here the Apostle offers another word of counsel, saying "We,
then, that are strong, ought to bear the infirmities of the weak, and not to please
ourselves." - Rom. 15:1.
If this spirit prevails among
the members of .the Lord's Body, the members will all have a mutual love and a mutual care
one for another -- a care which seeks to encourage and strengthen all that is good and to
discourage all that is unbecoming, and a love which throws its mantle" over a
deformity and endeavors to conceal a fault, rather than toy expose the weaker brother to
reproach of others.
For such self-sacrificing love
how necessary is the spirit of humility and gentleness and patience and faith! How
forcefu1 are the Master's words, "Except ye be converted [from the spirit of the
world to the Spirit of Christ] - and become as little children [in meekness and
teachableness], ye shall not enter into the Kingdom of Heaven." -- Matt. 18:1-6
VOL. IX. November 15, 1926 No. 22
Table of Contents
"Finally, my brethren, be strong in the Lord, and in the
power of His might."-Eph. 6:10.
GLORIOUS is the privilege of
being admitted into the fellowship of God and of being made a co-worker together with Him!
How supremely happy must be the heritage of all the holy ones of the heavenly host,
uncontaminated by sin and its influences and the infirmities of the fallen state, with
nothing to mar or hinder the blessed sunlight of God's presence!
With humanity here upon the
earth under the present circumstances all is different: Sin and selfishness now mar
everything; and creation as a race on this planet, separated from God and holy influences,
know nothing of His fellowship and the precious influences of His love and care; they are
entirely oblivious to the sweetness of service as coworkers together with Him. But still
there is a happy outlook; God has not abandoned His creation to corruption and ruin. He
has told us of His gracious purpose to once more let in the light of His favor and to lift
from the earth the shroud of darkness that has so long hidden His face from humanity. The
long promised morning is to come; the age of light and life for all the willing and
obedient coming forth from the tomb at that time. -- Psa. 30:5; John 5:28, 29.
Spiritual Joys and Spiritual Convicts
But even now in advance of the
dispelling of the darkness and before God visits earth's creation with His favor, He
speaks peace to some through His dear Son, and those who respond obediently experience the
great deliverance from the blight of the condemned state. Such may now come to God and
enter His presence. Though still in the world of ruin and death, and though they have not
yet experienced the complete deliverance, they are accorded the privilege of His
fellowship and of becoming co-workers together with Him. Thus since the advent of the
Savior and the introduction of the dispensation of the Spirit; a faithful remnant of
humanity, which is termed in God's Word "the Elect," have throughout their days,
from the time of coming to Him, enjoyed the unspeakable privilege of communion with God,
of walking and working with Him and of enlisting all their powers, time and opportunity in
accordance with His gracious will. Yet on account of the prevailing darkness in the
present evil world and .the subtlety of the Adversary, and because God's children now
possess the treasure of light, the blessing of His Spirit, in very imperfect and weak
vessels, the life of fellowship and communion with God is associated with many grave
dangers, difficulties, conflicts.
The calling and election of such
as enter the Lord's presence in this Age, being to a spiritual inheritance, their labors,
their experiences and conflicts, as well as their peace and joy are those of the inner
man, of the Spirit within; they are of a spiritual character. God's favors to these and
His protection are along spiritual lines against spiritual enemies and spiritual
difficulties. Thus the Apostle refers to the conflicts and struggles of the Spirit when he
says: "For we wrestle not against flesh and 'blood, but against principalities,
against powers, against the rulers of darkness of this world, against spiritual wickedness
in high places." (Eph. 6:12.) Again: "For the flesh lusteth against the Spirit,
and the Spirit against the flesh: and these are contrary the one to the other: so that ye
cannot do [perfectly] the things that ye would." (Gal. 5:17.) Referring to the peace
and joy of the Spirit, we read again: "And the peace of God, which passeth all
understanding, shall keep your hearts and minds through Christ Jesus." (Phil. 4:4,
7.) The New Testament abounds with messages setting forth the workings of the Spirit and
the spiritual experiences of such as enter relationship with God and work together with
Him.
God's Special Work With the Church
Having seen in our study of the
Divine Plan that God's purpose in this Age is not for the conversion and the reclaiming of
the world now, but is for the choosing out of humanity a Bride for His Son, and having
seen that those who will compose this distinguished company must be of choice character,
there is but the one conclusion, namely that God's special work in this dispensation is
with and for these. This is a most important work. His Word tells us that, "whom the
Lord loveth He chasteneth, and scourgeth every son whom He receiveth." (Heb. 12:6.)
Comparing Himself to a fruit-vine and His followers to branches in the vine, Jesus said:
"Herein is My Father glorified that ye bear much fruit; so shall ye be My
disciples." "Every branch that beareth fruit He purgeth it that it may bring
forth more fruit." -- John 15:2, 8.
Under the inspiration of the
Holy Spirit all the Apostles dealt comprehensively with this subject of fruit bearing, of
Christian development, the subject of growing in the grace and knowledge of our Lord Jesus
Christ. The Christian Church was admonished to add various qualities or ingredients that
go to build up and strengthen character: "If these things be in you and abound, they
make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord and
Savior Jesus Christ." (2 Pet. 1:8.) Everywhere in the Apostolic teaching is the
thought of the cleansing of the Church, the sanctification of the Church and her
transformation, that she may be made meet for the inheritance of the saints in light.
But wherein does the Christian
work together with God? Answer, in all this God's work mentioned foregoing, every member
of the Church has his part. In fact, God does not work with those who do not co-operate
with Him. "Work out your own salvation," says the Apostle, "for it is God
that worketh in you both to will and to do of His good pleasure." Here then, is our
work; it is that of heeding His voice, of heeding the instruction of His Word; that of
daily applying the Word to the life. It is a constant work of faith and of the Spirit by
which a transformation, a change of character is effected, and we become copies of the
likeness of His dear Son. Finally, it is the work of developing the New Creation to be the
qualified joint-heirs with Christ for the blessing and deliverance of humanity in the
future Age.
The First Great Step
In order to properly commence
such a life there must be the great humbling of the heart and soul before God in the
beginning, in turning away from sin and surrendering all to Him. This is forcefully stated
by the Psalmist: "The sacrifices of God are a broken spirit: a broken and a contrite
heart, O God, Thou wilt not despise." (Psa. 51:17.) If this first step or stage
commencing the Christian life is thorough, if the surrender to God is complete, if
self-will is broken and the natural pride of the heart humbled in the dust, the foundation
is well laid for a successful life of working together with God, the spirit of such as
have had this experience is well expressed by the poet
"Higher than the highest
heaven,
Deeper than the deepest sea,
Lord, Thy love at last has conquered
'None of self and all of Thee."'
Yet, as is well known, it is one
thing to make the right start, to lay this good foundation, and another thing to build
thereon; to preserve all through life the humble, brokenhearted attitude and to go forward
successfully in the work with God-that work He wishes us to engage in with Him.
One may indeed have made the
full surrender, have made the right start in the first place, but in the course of the
conflicts, cares, trials, and tests of life he has not run well. The old self in a measure
is revived; self-will and the old natural pride of heart little by little crop out; the
flesh is indulged; the world has its part in the life, there is a kind of working for God,
but little of working together with God. Instead of the meekness and lowliness of heart
and waiting always to know (rod's will, human, fleshly energy, pride and ambition, enter
largely into the plans, labor and service that are rendered. As a result such an one is
-not holding fast to the rejoicing of the hope firm unto the end. The spiritual life and
health are impoverished; the life of fellowship and communion with God is far from what it
ought to be.
Why Others Fail
Again it is to be observed that
the effects of the initial experience of conversion and consecration are not as deep or as
far-reaching as they should be; the vessel is not as completely broken and emptied of self
as it ought to be and consequently the dominion of the Spirit of God in such a life is
seriously interfered with. The disposition of such an one is again defined by the poet
"Yet He found me; I beheld
Him
Bleeding on the accursed tree;
And my wistful heart said faintly,
'Some of self and some of Thee.'"
It is just as impossible for one
of this kind to be satisfactorily working together with God as the other case mentioned.
There is a positive antipathy between the life of holiness and full surrender, and the
life of partial self-indulgence. As we read: "A double minded man is unstable in all
his ways." (Jas. 1:8.) To such there comes the solemn admonition: "Purify your
hearts ye 'double minded." -- Jas. 4:8.
But no matter which of the above
descriptions or examples of attempts to work together with God may come under our
observation, the results are the same; and such lives are constantly meeting with
problems, trials, and discouragements with which they well know they have not strength to
cope. And how few spiritual Israelites when they get into spiritual difficulties realize
that it must, in some sense of the word, be traceable to the Lord's providences! ! How few
of them properly look to see to what extent their spiritual adversities, weaknesses,
coldness, alienation from the Lord, etc., are due to the permission of some kind of
idolatry in their hearts! Not an idolatry, probably, that entirely ignores the Lord; but
one which, while thinking favorably of His spiritual blessings and victories of the past,
simply wonders at His disfavor of the present, and fails to recognize that it is
impossible to serve at the same time both God and Mammon; that God's favor and close
communion and protection cannot be expected while we permit in our hearts a rival
reverence for wealth or fame or human institutions and creeds, or self or family to any
degree or extent.
Victories Few, Defeats Many and Disastrous
Another, writing along these
lines of the successes and failures, victories and defeats of the Christian life, has
summed up the experience of a large number of the Lord's people in the following
impressive manner:
"All of God's children, I
am convinced, feel instinctively, in their moments of Divine illumination, that a life of
inward rest and outward victory is their inalienable birthright. Can you not remember,
some of you, the shout of triumph your souls gave when you first became acquainted with
the Lord Jesus, and had a glimpse of .His mighty saving power? How sure you were of
victory, then! How easy it seemed to be more than conquerors, through Him that loved you!
Under the leadership of a Captain, who had never been foiled in battle, how could you
dream of defeat! And yet, to many of you, how different has been your real experience!
Your victories have been few and fleeting, your defeats many and disastrous. You have not
lived as you feel children of God ought to live. You have had perhaps a clear
understanding of doctrinal truths, but you have not come into possession of their life and
power. You have rejoiced in your knowledge of the things revealed in the Scriptures, but
have not had a living realization of the things themselves, consciously felt in the soul.
Christ is believed in, talked about, and served; but He is not known as the soul's actual
and very life, abiding there forever, and revealing Himself there continually in His
beauty. You have found Jesus as your Savior from the penalty of sin, but you have not
found Him as your Savior from its power. You have carefully studied the Holy Scriptures,
and have gathered much precious truth therefrom, which you have trusted would feed and
nourish your spiritual life, but in spite of it all, your souls are starving and dying
within you, and you cry out in secret, again and again, for that bread and water of life
which you see promised in the Scriptures to all believers. In the very depths of your
hearts, you know that your experience is not a scriptural experience; that, as an old
writer said, your religion is 'but a talk to what the early Christians enjoyed, possessed,
and lived in.' And your hearts have sunk within you, as day after day, and year after
year, your early visions of triumph have seemed to grow more and more dim, and you have
been forced to, settle down to the conviction, that the best you can expect from your
religion is a life of alternate failure and victory, one hour sinning, and the next
repenting, and then beginning again, only to fail again, and again to repent."
The Promises of Triumph
It is of course not the
scriptural thought that the victorious Christian life is one of perfection in the flesh;
nor one in which there is no uprising nor cravings of natural fleshly propensities. But
surely the triumphant life must be one in which there is victory over sin in some
important sense. There must be a subduing of sin in our members; there must be that
self-mastery, a keeping of the body under, else the admonition to live the overcoming life
were in vain, and the promise to the overcomer is meaningless. The above writer continues:
"Did 'delivering us out of
the hand of our enemies,' mean that they should still have dominion over us? Did 'enabling
us always to triumph' mean that we were only to triumph sometimes? Did being made 'more
than conquerors through Him that loved us,' mean constant defeat and failure? Does being
'saved to the uttermost' mean the meager salvation we see manifested among us now? Can we
dream that the Savior, who was wounded for our transgressions and bruised for our
iniquities, could possibly see of the travail of Hips soul and be satisfied in such
Christian lives as fill the Church today?
"When Paul was telling to
the Ephesian Church the wondrous truth, that Christ had so loved them as to give Himself
for them, he went on to declare that His purpose in thus doing was, 'that He might
sanctify and cleanse it by the washing of water by the Word, that He might present it to
Himself a glorious church, not having spot or wrinkle, or any such thing; but that it
should be holy and without blemish.'
"When Paul was seeking to
instruct Titus, his own son after the common faith, concerning the grace of God, he
declared that the object of that grace was to teach us 'that, denying ungodliness and
worldly lusts, we should live soberly, righteously, and godly in this present world;' and
adds, as the reason of this, that Christ 'gave Himself for us that He might redeem us from
all iniquity, and purify us unto Himself a peculiar people, zealous of good works.'
"When Peter was urging upon
the Christians, to whom he was writing, a holy and Christlike walk, he tells them that
'even hereunto were ye called because Christ also suffered for ups, leaving us an example
that ye should follow His steps : who did no sin, neither was guile found in His mouth;'
he adds, 'Who His own self bare our sins in His own body on the tree, that we, being dead
to sins should live unto righteousness: by whose stripes ye were healed.'
"When Paul was contrasting
in the Ephesians, the walk suitable for a Christian, with the walk of an unbeliever, he
sets before them the truth in Jesus as being this, 'that ye put off concerning the former
conversation the old man, which is corrupt according to the deceitful lusts! and be
renewed in the spirit of your minds ; and that ye put on the new man, which after God is
created in righteousness and true holiness."'
In the Power of His Might
In consideration of the Divine
call to live a life of sanctification, and in view of the promised grace to enable the
called one to work together with God in its accomplishment, it must be admitted that all
failure to attain success is due to the neglect of the Lord's instruction concerning the
secret of working with Him. "Be strong in the Lord and in the power of His
might," is the sum of the Divine counsel on this subject: Those lacking faith to rest
their case with God, those struggling in the strength of their fleshly energy, cannot
triumph in the life of holiness and godliness. Here again is revealed the all important
office of the Holy Spirit. To be strong in the Lord surely signifies to be strong in the
power of His Spirit: "I can do all things through Christ which strengtheneth
me," says the Apostle, but that strength must be laid hold of by faith. It is the
strength which His Spirit affords. The Lord may permit defeats and failures for the very
purpose of causing us to turn to Him more fully to find out the secret of success-that it
is in self-renunciation and in being filled with His Spirit.
"Repent and Do the First Works"
The Savior's admonition to the
Church at Ephesus contains the elements of wisdom that many today could profitably hear
and need: "Remember therefore from whence thou art fallen; and repent, and do the
first works; or else I will come unto thee quickly and will remove thy candlestick out of
his place, except thou repent." (Rev. 2:5.) This is an admonition to go back over the
life and note what it was in the beginning that drew out the soul's fervent love, and led
to bring all to the altar and to zealously enter upon a life of ardent devotion to the
will of God. Consider again and know what it was that led up to this experience. If you
find that along through the years faith has grown dim, your hope of glory is not bright,
and you know little or nothing of the promised full assurance of faith, "repent"
renounce that condition and in humility seek the favor of God in His way-"Do the
first works." And what were those works? There can be no doubt that they were the
works of the Spirit, because they are the only works that are pleasing to God. Christ's
advice is do them again, which means a return to the former happy attitude of full
surrender to God and receive again of the power from on high, by which alone any are
enabled to do His works, or to work together with, God.
As in the beginning the light of
truth was seen and laid hold of by faith, and as the truth revealed God's character of
love and .His gracious purpose to bestow unspeakable gifts and mercies upon all obedient
believers, and as this revelation of things drew upon our gratitude and led to the
dedication of all to Him, so again let there be a revival of this condition in the soul
and a drawing nigh to God, that the former blessings of peace, joy, faith, hope; and love
may once more be the heritage.
A Life of Watching Unto Prayer
The successful working with God
is then to be a continual heeding of His Word of counsel; a constant walking with and
leaning upon the Lord: It will be found to be a life of watching-unto prayer, for the
Spirit of God so instructs : "Praying always with all prayer and supplication in the
Spirit, and watching thereunto with all perseverance and supplication for all
saints." (Eph. 6:18.) The daily experience will be one of feeding upon the Divine
Word of wisdom and instruction. As the manna was the daily food of Israel so the heavenly
manna' of God's truth is the nourishment whereby the Christian goes from strength to
strength. He is enabled to work with God. Service, work indeed there will be in behalf of
others, especially in behalf of fellow members of the Christ; and all opportunities will
be used to let the light of the knowledge of God shine out to others; proclaiming of the
message to all who have ears to hear. But increasingly through the years the faithful
disciple of Christ and child of God will realize that his special mission at the present
time is to work with God in respect to his own personal life of devotion, holiness and
sanctification, in order to a preparation for membership in the class of whom, it will
yet be said: "His wife hath made herself ready."
"1 will take heed to my ways, that I sin not with my
tongue; I will keep my mouth with a bridle while the wicked is before me." -- Psa.
39:1.
IT WILL be conceded by all
people of experience that the trend of the mind, the thoughts entertained, have much to do
with our words-what passes in conversation. Whoever, through the power of the Lord's
Spirit, therefore, possesses a proper control of the thoughts of the heart, will govern
himself in this important direction. If our ways please the Lord, if our ways are ways of
righteousness and holiness and love, then out of the abundance of the heart the mouth will
speak to the edification of the hearer. The ways being right, the utterances will be
right. Humanity generally loves themselves and avoid saying anything bitter, unkind, about
themselves. But the man who hates his neighbors will have very little difficulty in saying
something bitter or unkind of them.
Though the tongue is one of the
most useful members, get it is necessary to put a bridle, a restraint, a controlling
influence upon it; that influence must be the Holy Spirit. With the tongue we may honor
our God or we, may blaspheme Him. When in the presence of the wicked, we need to be still
more on guard than with the righteous; for with the former the tendencies and thoughts are
toward evil. When with the wicked or in their presence we are in contact with a degrading
influence. At such times, same of sympathetic disposition may find special difficulty in
bridling their tongues; but it is better to do so than to speak of even good things to the
wicked, as we would feel at liberty to do with the righteous. The Lord has suggested,
"Cast not your pearls before swine, . . . lest they turn again and rend you."
The warning of the Scriptures is
not against the tongue itself, but against the power we exercise against others by the use
of our tongues. Probably every person of experience will fully agree with the statement
that the tongue is potent in its influence beyond any other member of the body, for either
good or evil.
The Tongue Often a Power for Evil Among the Lord's People
As the bit in the horse's mouth
will control his strength; and as the small rudder of a vessel will direct its course; so
the tongue, and the pen, its representative, may influence large numbers of people for
good or ill. How important, therefore, is the tongue! And how much more frequently do we
find it employed as an agency for evil than for good; to pull down rather than to build up
the faith; to implant seeds of discord and discontent rather than those which will produce
righteousness and peace! While this is specially true in the worldly, it is also true
among God's people; and each should remember that to some extent he is a teacher, and day
by day is either forwarding or hindering the cause of truth, righteousness and peace.
In the unregenerate world the is
a "fire" causing no end of burning of wrath, envy, hatred, strife, and
everything that defiles the fallen passions and desires. No wonder the Apostle declares
that, figuratively, gehenna -- the Second Death. Its burning tends to bring, not only its
owner, but others to destruction.
As imperfect beings we may not
always be perfect in word and deed, for notwithstanding our best endeavors we sometimes
seriously err in our conduct; yet the perfect mastery of our words and our ways is to be
sought by vigilant and faithful effort. But, nevertheless, for every evil word we must
give an account in this our day of judgment.
We Should Daily Render Our Accounts
If, in the daily scrutiny of our
ways, which is the duty of every Christian we discover that our words have in any way been
dishonoring her that, "If any man sin, we have an Advocate with the Father, Jesus
Christ, the righteous" (1 John 2:1); and in the name of our Advocate we may approach
the throne of grace. There we may explain to our Heavenly Father our realization of our
error, our deep regret at our failure to honor His name and His cause by a holy walk and
conversation, and humbly request that the sin be not laid to our charge; but that it may
be blotted out by His gracious provision for our cleansing, through Christ, humbly
acknowledging that in His precious blood is all our hope and trust.
Thus we should render up our
account for every idle word; and by our words of repentance, supplemented by the merit of
Christ applied by faith, shall we be acquitted. Otherwise, the idle words dishonoring to
the Lord, will condemn us, and we shall be obliged to suffer the consequences. The first
consequence will be self-injury, for every evil thought or word indulged hardens the
character and inclines it the more toward unrighteousness. The second consequence is that
by setting a bad example to others we stir up evil in them. "A soft answer turneth
away wrath; but grievous words stir up anger." (Prov. 15:1) Thus, as the result of
unwise or unkind words, we may stir up about us difficulties which will become agents of
retributive Justice to teach us the lesson of self-control and consideration for the
feelings and opinions of others.
It is often the case that the
Lord or the Adversary is blamed for sending trials, which are simply the natural results
of our own mistakes. Those who fail to locate the root of the matter in themselves pray in
vain for the Lord to remove miraculously what they themselves could obviate by obedience
to the Word and vigorous self-discipline. "If we would judge [and correct] ourselves,
we should not be judged; but when we are judged we are chastened of the Lord [largely by
the experiences through which our own faults. put us], that we should not be condemned
with the world." --1 Cor. 11:31-32.
The Tendency of Human Nature is to Blame Others
But even should it be admitted
that the difficulties are not directly caused by God or by the Adversary, the natural
tendency is to blame someone else, and to think that our lack of patience, our hasty word
or act, was the fault of another. The Apostle says, "Every man is tempted [tried]
when he is drawn away by his own lusts [desires] and enticed." How many deceive and
encourage themselves with the thought, "If everybody else had as reasonable and
generous a nature as I have, our family or Church gathering or community would be a
veritable heaven upon earth!" Beloved, let us examine ourselves, let us be very
humble lest the thought of self-congratulation and self-satisfaction which we may consider
in our hearts, even if we do not utter them aloud, bring our condemnation.
"If ye love them which love
you, what thank have ye? For sinners also love those that love them. And if ye do good to
them which do good to you, what thank have ye [what merit is there in it] ? (Luke
6:32-33.) It is only when we "endure grief, suffering wrongfully," that our
suffering is acceptable to God as a sacrifice of sweet incense. "What glory is it if,
when ye be buffeted for your faults, ye take it patiently? but if, when ye do well and
suffer far it, ye take it patiently, this is acceptable to God; for even hereunto were ye
called." (1 Pet. 2:19-21.) Beloved, let us see to it that our sufferings are for
righteousness' sake only, and let us not charge God or our neighbors for tribulations
resulting from the indulgence of our own inherited or cultivated faults. In view of the
fact that we now stand before the bar of Judgment, which, if we are truly the Lord's
people, we will endeavor more and more fully to realize, "What manner of persons
ought we to be in all holy conversation and godliness?" -- 2 Pet. 3:11.
Holy Thoughts Produce Holy Words
"Whatsoever things are
true, whatsoever things are honest, whatsoever things are just, whatsoever things are
lovely, whatsoever things are of good report, if there be any virtue and if there be any
praise, think on these things." (Phil. 1:27; 4:8) Thus out of the good treasure of
the heart we shall speak the words of truth and soberness, and honor our Lord by a godly
walk and conversation, subduing the tendencies of our fallen nature, and "having our
conversation honest among the Gentiles; that whereas they speak against you as evil-doers,
they may; by your good works which they shall behold, glorify God in the day of
visitation." -- 1 Pet. 2:12.
Surely we can not hear all these
deeply solemn instructions and admonitions along the lines of governing thoughts and words
and deeds without recognizing that the doing of these things is inseparably associated
with the development of character and is a part of the process of discipline by which we
are now acquiring the image of God's dear Son. What a daily rendering up of accounts to
God there should be then with every one of His children! If this is properly done and if
we seek His grace for greater overcoming power with each succeeding day, we shall be
acquitted in judgment and stand approved before Gad, through Christ, having the testimony
of His Holy Spirit with our spirits that we are pleasing and acceptable to Him.
CHRONOLOGICAL AND PROPHETIC SIGNS (Continued)
"And when these things begin to come to pass, then look
up, and lift up your heads; for your redemption draweth nigh." -- Luke 21:28.
DURING the past fifty years in
particular the signs and evidences have multiplied indicating that we are living in the
close of the reign of evil; that we are drawing near to the great change due to take place
in connection with the fall of the empire of evil and the rise and establishment of the
Kingdom of God. There is general harmony among prophetic students on this point. The sum
of this matter is briefly and well expressed by Mr. Guinness
"The lapse of six thousand
years of history, and the science arising from four thousand years of astronomical
observation, as well as the light afforded by the fulfillment of nine-tenths of the
predictions of Scripture as to historical events, enable 'the wise,' or the godly students
of the works and Word of God, to understand in these days His revealed purposes as regards
the times and seasons of the redemption of our race, as earlier students could not do. To
encourage us to such studies we have the definite promise that 'the wise shall understand'
in the time of the end much that was, for kind and wise purposes, hidden from earlier
generations."
Striking Evidence of Declining Days of the Age
As we have seen in our study of
chronology and prophecy, especially that contained in the Book of Daniel and in
Revelation, nearly all of the prophetic time periods relating to the reign of evil, have
run their course and have reached fulfillment. The great fourfold metallic image of
Nebuchadnezzar's dream and the fourfold beastly empires of Daniel's vision are
substantially in the past. Only the dissolution of the last fragments remain. In both of
these prophetic pictures there are presented the rise, decline and fall of the two great
overshadowing apostasies that have exercised such a wide influence in the affairs of
mankind during the past sixteen centuries. They are those of Mohammedan and the Papacy. In
the light of history fulfilling prophecy, it is discovered that the rise and decline of
both o£ these great systems are now facts of history; and in consideration of all that is
going on in our day, their complete overthrow and destruction must surely be matters of
but a comparatively brief time. Another interesting word from Mr. Guinness is to the point
here
"The great week of 'the
[seven] times of the Gentiles' is the life-time of the fourfold image, and of the four
wild-beast empires of Daniel-Babylon, Persia, Greece, and Rome; the last in its two
stages, first pagan, and secondly Papal. The four pagan empires did actually, as a matter
of fact, last half 'seven times' (lunar), i.e., 1260 lunar years; and the second half of
the great week has been occupied by the rise, culmination, and decay of the Papal empire
of Rome."
No more striking evidence can
there be that we are living in the declining days of the Age than this which is derived
from a careful comparison of prophecy and history together with the progress of events of
the present time. But while there are these well established proofs that we are living in
the last times, not all of them would be regarded as signs or proofs of Christ's presence,
although there is a close relationship. For instance, long in advance of our time earnest
students of Scripture saw considerable of the significance of sacred prophecy, sufficient
to enable them to know that by far the greater part of the reign of evil was in- the past;
but this they could see without necessarily having proof of the Lord's Second. Presence.
Even St. Paul in his day said, "The night is far spent, and the day is at hand."
He was probably speaking from the standpoint of the six great one thousand year-days
constituting the night time of evil; and recognizing that he was then in the beginning of
the fifth, he could see that the night was largely in the past and that the great sabbath,
or seventh thousand year-day was approaching.
What the Prophetic Time Periods Teach
In looking for evidence of the
presence of Christ, before reaching any conclusion as to His presence, we must find
something of a definite and specific character. Whether it be chronological evidence or
evidence deduced from fulfilled prophecy of events, it should contain those elements of
proof and substantial facts in order to furnish grounds for acceptance,: Prophetic time
periods evidently intended to reach down to the era of the Lord's Second Presence, must be
seen to have already ended, or nearing their end; and prophetic testimony describing
events associated with Christ's presence, must be seen to be in process of fulfillment, if
we are to have a reasonable basis for our belief that Christ's Second Presence is an
accomplished fact.
In the preceding articles of
this series, we have reviewed a number of the chronological lines and prophetic time
periods and have found what we believe to be strong testimony in support of the conclusion
that this is the time of Christ's Second Presence. For instance, the reasonable deduction
that six thousand years represent the period of the reign of evil and are wholly in the
past, or approximately so, gives strong support to the inference of the presence of
Christ, since the seventh great day is to be peculiarly His day, and is termed "the
day of Christ." His presence would be logically expected at least a brief space of
time prior to the full dawn of that day.
Again finding that the lease of power to the Gentiles, covering a
period of 2520 years, was due to run out in 1914-15, and that the Gentile times would seem
to reach the full end of their course by 1934, the reasonable conclusion once more is that
the presence of Christ would be due some time prior to this final end, inasmuch as there
is definite testimony stating that the presence of Christ will have to do with the running
out of Gentile dominion and the overthrow of the kingdoms of this world.
Another line of prophetic
testimony which has been considered is that of the last time period mentioned by the angel
to. Daniel-the 1335 year-days. It seems evident that the' full end of this period could
not yet have been reached for Daniel was told that the end of those days would see the
deliverance of his people and that he himself would stand in his lot. (Dan. 12:12, 13.)
The fact that Daniel's people have not yet been delivered and that Daniel himself has not
come forth from death and stood in his lot, would seem sufficient evidence that we have
not yet reached the full end of those days. But discovering that their termination appears
to be in the near future and that their ending would seem to mark the commencement of the
new era, the presence of our Lord is necessarily implied, for the reason already
stated-that various Scripture testimonies present the thought of our Lord being present
during those culminating events and just prior to the inauguration of His Kingdom.
The Lesson in Jesus' Reply to John
We are now to consider more
particularly some of those prophecies descriptive of the events of Christ's presence,
believing that in some respects the evidence based upon fulfilled events and occurrences
will be regarded by many as the strongest and most satisfactory basis for belief in the
presence of Christ.
We are reminded here of how
after John the Baptist had been imprisoned for a time he sent messengers to Jesus
inquiring: "Art Thou He that should come? or look we for another?" Jesus did not
attempt to go into- the details of chronology, in reply, nor attempt to expound any
prophecies that would locate an exact date when His first presence as the Messiah began.
He could have, if He had chosen, taken up the subject of the seventy symbolic weeks of
Daniel's prophecy; He could have pointed out how the exact date of His presence was there
indicated at the beginning of the last or seventieth week; He could have traced matters
further and shown just when His death and resurrection would occur, and how for three and
one-half years subsequent thereto special favor would be extended to the Jews, and how
about thirty-three years later, in A.D. 70, the great tribulation would befall Jerusalem
and their city be destroyed. None of these things did the Master attempt to explain. The
reply that Jesus sent to John contained the very essence of wisdom: "Go your way, and
tell John what things ye have seen and heard; how that the blind see, the lame walk, the
lepers are cleansed, the deaf hear, the dead are raised, to the poor the' Gospel is
preached." (John 7:20-22.) What is the lesson? Answer, Jesus cited the outward sins
and manifestations represented in His wonderful works. These He wished John to regard as
the evidences of the presence of Messiah then.
The Jews Overlooked Signs at Jesus' First Advent
May we not from this draw the
general lesson that the Lord would not have us be so much concerned about exact dates when
this or that may occur, nor be curious with regard to the precise time when His presence
began, nor even concerning the exact moment when the last members of the Church shall have
passed beyond? And may we not further draw the conclusion, that in the end of this Age, at
the Second Presence of our Lord, He would once more call our attention to the signs all
about us plainly indicating the end of the Age and the fact of His presence? Again He
said, "Now I have told you before it come to pass, that, when it is come to pass, ye
might believe." (John 14:29.) On this point Mr. Guinness goes on to say:
"Our blessed Master, when
reproving the Jews for not recognizing Him as their Messiah, blamed them for not
understanding the signs of the times. They wished Him to give them a sign from Heaven,
something wonderful, something supernatural, something miraculous. He refused and said: 'O
ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the
times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be
given unto it but the sign of the Prophet Jonas. And He left them, and departed.'
"Did He object to their
wishing for signs? No; for He gave such in abundance to His disciples and to the
multitude, and He appealed to the witness borne by these signs to His Messiahship. He
objected to their refusal to discern the signs that abounded on every hand in the shape of
fulfilled prophecy, chronologic and otherwise, gracious miracle, and moral and spiritual
revelations. He objected to their craving for the supernatural, the sensational, instead
of taking to heart the abounding signs that were actually present.
"He subsequently gave signs
of His Second Advent in glory to His disciples, and charged them, saying, 'When ye see
these things begin to come to pass lift up your heads; for your redemption draweth nigh.'
After His resurrection He upbraided the two disciples on the road to Emmaus for not
believing all that the prophets had spoken of the Christ-His sufferings as well as His
glory. It is evident therefore that He wishes His people to study and comprehend prophecy,
and to be alive to every true sign of the times."
One of the Great Signs of His Presence
In reply to the great question
of the disciples: "What shall be the sign of Thy presence?" Jesus stated in the
following language what may be regarded as one of the most, if not the most significant
sign of His presence, "And upon the earth distress of nations, with perplexity; the
sea and .the waves roaring; Men's hearts failing them for fear, and for looking after
those thins which are coming on for after those things which are on the earth: for the
powers of heaven shall be shaken." Here Jesus calls attention to what is so generally
to be observed on the pages of prophecy, namely that the present order of things is to
pass away during a time of general tumult, confusion, and trouble upon the nations of the
world, otherwise referred to symbolically as the day of God's wrath. The deduction seems a
most reasonable one, that our Lord Jesus is to be God's active agent in the administration
of these judgments upon the present order of things just prior to the establishment of His
Kingdom. In the Book of Revelation our Lord is pictured upon a white horse, going forth as
a victorious Conqueror, and the results of 'the conquest are presented-the complete
overthrow of the empire of evil.* (Rev. 19:11-21.) That this is the last great struggle
between light and darkness, truth and error, and that it will result in the complete
collapse of evil in every form is evidenced by the fact that immediately following this
great conflict the Revelator, in his Apocalyptic vision, sees the new Conqueror enthroned
and the Kingdom established. (Rev. 20:1-4.) The conclusion of the whole matter is that
earth's new Ruler will have been officially present for a time mustering the hosts of this
battle of the great day.
________________________________
*See "The Revelation of
Jesus Christ." Vol. II.
________________________________
Looking about us for
indications of this prophecy in process of fulfillment, there is what we believe to be
substantial evidence. The unhappy state of the governments of the earth at the present
time, surely fulfills before our eyes the Master's description, "the distress of
nations with perplexity." It is true of course that all along in the past there have
been those times when the nations have been in distress and in perplexity, but there is
nothing in the history of the world that could at all compare with what is in evidence at
this time. It has taken the circumstances of the last days to fulfill this prophecy of
Jesus. It is akin to the one by Zephaniah: "Wait ye upon Me, saith the Lord, until
the day that I rise up to the prey; for My determination is to gather the nations, that I
may assemble the kingdoms, to pour out upon them Mine indignation, even all My fierce
anger; for all the earth shall be devoured with the fire of My jealousy." -- Zeph. 3
:8.
The Nations Assembled in Last Days
Another, writing upon this
matter, has very ably summed up the above prophecy of these last days:
"The gathering of the
nations in these last days, in fulfillment of the above prophecy [of Zephaniah] is very
notable. Modern discovery and invention have indeed made the remotest ends of the earth
neighbors to each other. Travel, mailing facilities, the telegraph, the telephone,
commerce, the multiplication of books and newspapers, etc., have brought all the world to
a considerable extent into a community of thought and action hitherto unknown. This
condition of things has already made necessary international laws and regulations that
each of the nations must respect. Their representatives meet in Councils, and each nation
has in every other nation its ministers or representatives. International Exhibitions have
also been called forth as results of this neighboring of nations. There can no more be
that exclusiveness on the part of any nation which would bar every other nation from its
ports. The gates of all are necessarily thrown open, and must remain so; and even the
barriers of diverse languages are being easily surmounted.
"The civilized peoples are
no longer strangers in any part of the earth. Their splendid sea equipments carry their
business representatives, their political envoys and their curious pleasure-seekers to the
remotest quarters with ease and comfort. Magnificent railway coaches introduce them to the
interior lands, and they return home laden. with information, and with new ideas, and
awakened to new projects and enterprises. Even the dull heathen nations are arousing
themselves from the dreams of centuries and looking with wonder and amazement at their
visitors from abroad and learning of their marvelous achievements. And they in turn are
now sending their representatives abroad that they may profit by their new acquaintances.
"In the days of Solomon it
was thought a marvelous thing that the queen of Sheba should come about five hundred miles
to. hear the wisdom and behold the. grandeur of Solomon; but now numbers even of the
untitled travel over the whole world, a great portion of which was then unknown, to see
its accumulated wealth and to. learn of its progress; and the circuit of the world can now
be made with comfort arid even luxury in less than eighty days.
Preparing For Retribution
"Truly, the nations are
'assembled' in a manner not expected, yet in the only manner in which they could be
assembled; namely in common interest and activity; but alas! not, in brotherly love, for
selfishness marks every step of this progress. The spirit of enterprise, of which
selfishness is the motive power, has prompted the construction of the railways, the
steamships, the telegraphs, the cables, the telephones; selfishness regulates the commerce
and the international comity, and every other energy and enterprise, except the preaching
of the Gospel and the establishment of benevolent institutions: and even in these it is to
be feared that much that is done is inspired by motives other than pure love for God and
humanity. Selfishness has gathered the nations and has been steadily preparing them for
the predicted, and now fast approaching retribution -- anarchy -- which is so graphically
described as the 'fire of God's jealousy' or anger, which is about to consume utterly the
present social order -- the world that now is: (Pet. 3:7.) Yet this is only speaking from
the human standpoint; for the Prophet ascribes this gathering of the nations to God. But
both are true; for while man is permitted the exercise o-f his free agency, God, by His
overruling providence, is shaping human affairs for the accomplishment of His own wise
purposes. And therefore, while men and their works and ways are the agents and agencies,
God is the great Commander who now gathers the nations and assembles the kingdoms from
one end of the earth to the other, preparatory to the transfer of earth's dominion to Him
'whose right it is.' -- Immanuel."
Men's Hearts Failing Them
This gathering of the nations
referred to, by Zephaniah and the distress of nations which Jesus indicated to be one of
the signs of His presence have come about simultaneously; the distress being more or less
a result of the gathering. Increase of knowledge combined with selfishness has brought
about this great distress of the nations in modern times. Financial, social and political
troubles are greatly distressing every nation of the earth, and as they are assembled
together and their interests more or less commingle and interlock, what affects one great
nation in these times affects the other. The result is great and many international
disorders and complications which, as the daily Press reveals, are baffling the skill and
wisdom of the world's wisest statesmen. Hence the fulfillment of Jesus words: "Men's
hearts failing them for fear, and for looking after those things which are coming on the
earth."
Fulfilled in These Days
Jesus spoke of the "sea and
the waves roaring" in connection with this sign. The language is, of course
symbolical and surely relates to- "the restless masses of humanity, curbed, but not
fully restrained, by the laws and regulations of society. Every one has heard something of
this 'roaring' for the past twenty years, with occasional stormy outbreaks dashing like
tidal-waves against the earth (social order) and seeking to swallow it up. Restrained for
a time, these waves are gathering weight and force; and, as prophetically shown, it is
only a question of a few years until all the mountains (kingdoms) are 'removed and carried
into the midst of the sea,' in anarchy. -- Psa. 46:1, 2.
"And it is as men begin to
realize that the sea-roar and unrest is due largely to the wane of superstition and of
ecclesiastical influence, and as they more and more see the powers of heaven (sectarian
creeds and systems) shaken, that their hearts are failing them for fear -- in apprehension
of the things coming upon the earth (society); but the strenuous efforts now being made to
re-establish and unify sectarian power and influence, will be in great measure successful
only for a short time; for it will surely disintegrate completely."
Here then is the sum of the
matter: Our Master distinctly taught that His Second Presence would take place prior to
the downfall of the present order (Matt. 24:37-39); it is elsewhere set forth that the
overthrow of Satan's empire occurs as the result of Christ's official activities as
earth's new Ruler. (Rev. 11:17-18; 2 Thess. 2:8.) Looking around us today we have
precisely the circumstances and state of affairs throughout the world corresponding in
nearly all details with the prophetic description and hereby are furnished one of the most
powerful and striking signs that these are the days of the presence of the Son of Man.
Signs in Sun, Moon and Stars
A further sign mentioned by the
Savior is found in the words "the sun shall be darkened and the moon shall not give
her light and the stars shall fall from heaven and the powers of heaven shall be
shaken." -- Matt. 24:29.
As we have heretofore seen
"the sun as a symbol represents the Gospel light, the truth-and thus Christ Jesus.
The moon as a symbol represents the light of the Mosaic Law. As the moon is a reflection
of the light of the sung so the Law was the shadow or reflection beforehand of the Gospel.
The stars as symbols represent the inspired teachers of the Church-the Apostles. The
heavens, as already shown, represent the ecclesiastical powers of Christendom. A
combination of these symbols is found in Revelation 12:1."
The idea then is that in
connection with the Lord's Second Presence there would come a very severe shaking time in
the ecclesiastical heavens in Christendom: There would be a general apostasy in these
last times resulting in the darkening of the Gospel sunlight by many errors and strong
delusions; and 'the Mosaic Law would be "regarded merely as a meaningless and
barbaric ceremony of blood. Then the teachings of the God-ordained twelve stars of the
Church (the Apostles) will also fade from view-cease to be recognized as proper guides or
light."
Thus it is in the symbolical
heavens "the professedly spiritual class that the sign or evidence of our Lord's
presence will first be apparent. Some will 'see' the fulfillment of the prophetic
declarations respecting this day of the Second Presence, in the marvelous unfolding of the
Divine Plan of the Ages, and will recognize it as one of the signs of His presence. (Luke
12:37.) The judgment of Babylon, Christendom, social and ecclesiastical, is another sign
that the judge has come, and is reckoning first of all with those to whom as stewards He
committed His goods. (Matt. 25:19; Luke 19:15.) 'Judgment must begin with the house of
God;' and it means confusion and consternation among the Doctors and Chief Priests of the
present time, as they attempt to- reconcile their doctrines, practices and faiths, as it
did to the Pharisees and Priests and Doctors of the Law at our Lord's first presence --
even though the presence was denied then, as now.
"But as at the first
presence the humble Israelites indeed, whom God accounted worthy, were not confused, but
enlightened, so that our Lord could say to them, 'Blessed are your eyes, for they see;
arid your ears, for they hear; for verily I say unto you that many prophets and righteous
men have des desired to see those things which ye see, and have not seen them; and
to hear those things which ye hear, and have not heard them,' (Matt. 13:17) so now in the
Second Presence of the Son of Man, the opening up of the Divine Word, the
discernment of the Divine Plan showing as well the Divine times and seasons; and the
confusion upon 'Babylon' are satisfactory proofs of the presence of the King."
(Continued in next issue)
"1 will greatly
rejoice in the Lord, my soul shall be joyful in my God." -- Isa. 61:10.
THE Word of the Lord contains
many testimonies declaring the solicitude of the Heavenly Father for the peace and
happiness of His trusting children; testimonies that apply to them even in the present
life. The unbelieving mind cannot see this; such look upon the portion of God's as a hard
and difficult one and upon God as a severe Master, void of the qualities of a kind Father,
and without concern for the happiness of His children. This viewpoint, however, is only
because the natural man in his present state of darkness and unbelief cannot discern or
receive the things of the Spirit of God; inasmuch as they are spiritually discerned; but
those illuminated by the Spirit and taken into the confidence of God, have meat to eat
that the world knows not of; and their hearts rejoice and their joy no man taketh from
them.
The worldly minded looking for
instance upon the life of one such as St. Paul of great talent and opportunity and who,
might have attained an exalted station in the world's affairs, would say that he wasted
his talents and allowed himself to be a poor man all his days, homeless, friendless,
knocked about and persecuted -- a sort of religious fanatic; but the Apostle Paul viewing
the matter from the standpoint of his spiritual discernment, said, "I am exceeding
joyful in all our tribulation" (2 Cor. 7:4); for he was one of that anointed body
who, like his Lord and Head, could say, "I foresaw the Lord always before my face;
for He is on my right hand, that I should not be moved. Therefore did my heart rejoice,
and my tongue was glad." -- Acts 2:25, 26.
Present Joys of Hope and
Faith
So the Psalmist bids all the
anointed body rejoice, saying, "Rejoice in the Lord, 0 ye righteous; for praise is
comely for the upright." (Psa. 33:1.) And Isaiah, speaking for the same class, says,
"I will greatly rejoice in the Lord, my soul shall be joyful -in my God: for he hath
clothed me with the garments of salvation, He hath covered me with the robe of
righteousness as a bridegroom decketh himself with ornaments, and as a bride adorneth
herself' with jewels." -- Isa. 61:10.
This blessed joy, which so
wonderfully lifts the soul of the faithful believer above all the vicissitudes of the
present life, is, as the Prophet expresses it, joy in the Lord, not a joy in earthly
possessions, or earthly hopes or ambitions. Earthly things are .ill so transitory and so
changeable that a single blast of adversity may sweep them all from us; but not so is it
with those whose hearts are centered in God and to whom He has shown the path of life.
These have learned to estimate the things of this present life according to their true
values; they see that all of its joys are both transient and unsatisfactory and that the
only real value in it is in the opportunities it affords for experience and discipline and
education in the things of God and for hearing the call of God and making .our calling and
election sure. In thus making the proper use of the present life -- walking in the path of
life which God shows us through His Word -- we have the present joys of hope and faith in
the things unseen, but sure and eternal; knowing also that by and by in the immediate
presence of God we shall have fullness of joy, and pleasures for evermore at His right
hand -- the chief place of favor.
Joys of Walking in the Path of Life
But while the fullness of joy in
its widest sense is reserved for that blessed time when we shall be like the Lord and see
Him as He is (1 John 3:1-2) and be in His presence and at His right hand (in His chief
favor), there is a fullness of joy in the presence and favor .of God which is the
privilege of every Christian now. Our capacity for joy now is not what it will be by and
by, but it is possible now to have our little earthen vessels as full as they can hold of
the joy of the Lord. And day by day it is our privilege to realize the presence and favor
of God, if, by walking in the path of life, the path of obedience and loving service, we
draw near to God. "If a man love Me," said our Lord Jesus, "he will keep My
words; and My Father will love him, and we will come unto him ands make our abode with
him." -- John 14:23.
In such company as this, can any
Christian fail utterly to realize some measure of joy in the Lord? No, if his faith grasps
the promise and holds it, the realization of joy in the Lord is sure to follow, and the
more firmly his faith lays hold up-on the promise, the more he will realize its
fulfillment, and the more fully will his joys abound; for in the presence of the Lord is
fullness of joy, no matter what may be the conditions and circumstances.
In the blessed realization of
this experience and the assurance of faith which it gave, in the midst of all his labors,
St. Paul exclaimed, "Who shall lay anything to the charge of God's elect? . . Who
shall separate us from the love of Christ? shall tribulation, or distress, or persecution,
or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than
conquerors through Him that lowed us. For I am persuaded that neither death, nor life, nor
angels, nor principalities, nor powers, nor things present, nor things to come, nor
height, nor depth, nor any other creature, shall be able to separate us from the love .of
God, which is in Christ Jesus our Lord." -- Rom. 8:33-39.
Based on Acquaintance With God
It was this strong persuasion,
this confident faith, of the Apostle that gave him such joy in the midst of all his
tribulations. His faith laid hold upon the promises of God with a strong and steady grasp,
and love and gratitude impelled him to prompt -obedience to the will of God and ardent
zeal in His service; and evidently the Lord's promise was fulfilled to him in the abiding
presence of Father and Son with him at all times and under all circumstances.
This blessed privilege is ours
also, if by faith we enter fully into the Lord's will and favor. And with a blessed
realization of the abiding presence of our Heavenly Father, and our Lord Jesus at all
times, and of their love and favor, and a faith that lays hold of all the exceeding great
and precious promises of God, what soul may not rejoice anal be glad, even in the midst of
deep sorrow or great tribulation? In the Lord's presence, no matter where we are, is
fullness of joy. Let us cultivate the Lord's acquaintance more, drawing near to Him in
prayer, in the study of His precious Word, in meditation upon all His goodness,. His
providential care, the marked manifestations of His grace in our own individual
experiences, and His precious promises which are all yea and amen in Christ Jesus. Thus
"draw nigh to God, and He will draw nigh to you," (James 4:8) He will manifest
Himself to you and' take up His abode with you.
It is indeed the will of God
that all His children should be happy in Him, that they should be always rejoicing; and if
any one lacks this blessing, he is living below his privileges. Beloved, let us not be
content to live beneath our privileges. Let us appreciate the favor of God to the extent
of seeking for it more and more diligently, remembering the exhortation, "Seek and ye
shall find, knock and it shall be opened unto you." All the riche, of Divine favor
are ours if in faith and humility we claim them and place ourselves in position to receive
them as directed through the Word of God. "Ask and receive, that your joy may be
full." And your joy can no man take from you, so long as you abide in Him who is our
life, our joy, our rest, our hope.
"Why should the children of
the King
Go mourning all the day?"
"Children of the Heavenly
King,
As we journey let us sing."
"Fe should earnestly contend for the faith which was
once delivered unto the saints." -- Jude 3.
THE Followers of the Lord Jesus
Christ must be essentially lovers of peace, inasmuch as their Lord and Master is
designated the Prince of Peace, and they together with Him have been chosen of God to be
His instrumentality of finally bringing peace on earth, good will to men. We recall, too,
that Jesus pronounced His special benediction upon the peacemakers: "Blessed are the
peacemakers: for they shall be called the children of God."
Back of all effort to live a
life of peace and encourage the same among all with whom one comes in contact, must be the
spirit and power of love in the heart; for is it not the love of God, the love for
fellow-brethren and fellowmen that prompts to a life of peace with all? Nevertheless,
under the circumstances of the prevailing darkness and reign of evil, God's children in
defense of their position and the will of God may appear to be the very opposite of peace
lovers and peacemakers; for they are admonished to "contend earnestly for the
faith." Yet the Apostle warns that the servant of the Lord must not selfishly
contend, or do anything in the spirit of strife; it must be only as prompted by a sense of
duty, as a true representative of God.
The contention which the
Scriptures reprobate is that of selfishness -- contending for place, for power, for our
friends, against some one else's friends, for our ideas against those of others. And the
implication is given that those who are thus contentious will never enter into the
Kingdom; for this contentious spirit indicates a wrong attitude or condition.
It is one thing, however, to be
inveigled into something or to be overtaken in a fault, and quite another thing to contend
along selfish lines. Amongst the Lord's people, even in the Apostles' day, there was a
tendency at times to fight each other rather than to fight the Adversary and the spirit of
the world and the weaknesses within themselves. The organs of destructiveness and
combativeness, which would serve a Christian soldier in good stead if directed against his
own weaknesses and blemishes, are sadly out of place when, ignoring his own weaknesses, he
merely becomes contentious with the brethren -- often over nothing or over questions whose
importance he exaggerates because of his contentious spirit. Such should remember the
scriptural statement that "he that ruleth his spirit is greater than he that taketh a
city." -- Prov. 16:32.
The Apostle Paul reprehends that
misdirection of Christian energy which "bites and devours" one another and warns
against it as tending to the destruction of all that is spiritual amongst the Lord's
people. Not that the Apostle favored slackness as respects the important principles of
Divine Revelation, for he showed always his determination to contend for righteousness; as
one instance of this we recall his own words regarding his rebuke of one of the other
Apostles, older in the Christian faith than himself -- "I withstood him to the face,
because he was to be blamed."
Commendable Contention
But while all of the Lord's
people should be on guard against the spirit of contention watching closely lest anything
be done in a biting and devouring manner, instead of manifesting patience and
long-suffering, brotherly-kindness, lows, yet they have enlisted as New Creatures, spirit
begotten, to walk after the Spirit, and they must continually recognize this fact and keep
watch that they axe always walking in line with the spirit of the Truth; and our text
tells us of a contention which is not only proper, but necessarily for all who are walking
in this way. They are to "earnestly contend for the faith" -- for the Word of
God, for the promises which God has made, for the good things for which God has arranged.
The necessity for this course
lies in the fact that this world is no friend to grace; no friend, therefore, to the
people of God. Selfishness, which is the spirit of the world, lies on the side opposite to
the Holy Spirit of love; and our own selfish interests are in line with the world in
general. Consequently no one could properly contend for the faith with a selfish motive,
for the "faith once delivered unto the saints" would forbid such a motive and
condemn it at once. One reason, undoubtedly, why the Lord has permitted His cause to be in
disesteem and subject to the attacks of the world, and particularly of evil spirits in the
world, is that He desires to have for His people in this "little flock" a tried
people, a people of character. Character implies such fixity of purposes and intention
that the individual would fight a "good fight" against every influence tending
to lead away from the Lord's Word and the Lord's brethren.
The world and its course are in
opposition to the amts; therefore, we must contend against the depraved, selfish
arrangements which prevail at the present time. It is possible for one to be contentious
in religious matters, and to "earnestly contend," and yet such a course be not
contending "for the faith once delivered to the saints." One might be
contentious for some personal 'theory of his own rather than for these principles of
righteousness which the Bible inculcates.
Sometimes it might seem like
contention for the faith once delivered to the saints for one person to argue with another
on scriptural subjects, and yet his real motive in so doing might be pride. Pride is a
part of selfishness; therefore in contending for his own ideas one might be cultivating
pride. The contention which God would appreciate is that earnest desire to have whatever
God's Word teaches. We must not contend with the tongue, improperly, nor speak
slanderously. In all of our contentions we should manifest the fruits of the Holy
Spirit-gentleness, brotherly-kindness, love. Thus the proper contention would not partake
of anger, hatred, malice or strife.
"For the temple of God is holy, which temple ye
are." -- 1 Cor. 3:17.
HOW precious is the thought, how
great the condescension of our God in thus honoring His chosen ones who believe and trust
in Him and are fully consecrated to His will and service. "Ye are the temple of the
living God;" and "ye are not in the flesh [in the old carnal condition], but in
the Spirit, if so be that the Spirit of God dwell in you." (Rom. 8:9.) And if the
Spirit of God dwell in us, it is to sanctify and glorify these temples of His, that even
now we should show forth the praises of Him who hath called us out of darkness into His
marvelous light.
The figure of the temple as
applied to the Church is derived from the place of worship that was established and known
by that name in ancient Israel, from the days of Solomon onward until the time of Israel's
rejection, at our Lord's First Advent -- their last temple being destroyed in connection
with the destruction of Jerusalem A.D. 70; since which time there has been no
reconstruction of the temple, nor any re-establishment of their worship as in the days of
old.
The Glory of the Lord in the Tabernacle and Temple
The usual Hebrew term applied to
the Jewish temple was heykal, which signifies a royal residence. It was often qualified by
the term kodesh, sanctuary, to indicate its sacredness as the visible dwelling place of
Jehovah. among His people. The same significance also attached to the movable tent or
sanctuary of Israel, the tabernacle in the wilderness. The idea thus visibly expressed was
that God was in the midst of His people, as He said, "And there will I meet with the
children of Israel, and the tabernacle shall be sanctified by My glory. And I will
sanctify the tabernacle of the congregation and the altar; I will sanctify also both Aaron
and his sons, to minister to Me in the priest's office. And I will dwell among the
children of Israel, and will be their God." -- Exodus 29:43-45.
In fulfillment of this promise,
as soon as the tabernacle was finished, the glory, of the Lord filled- it, as we read:
"So Moses finished the work. Then a cloud covered the tent of the congregation and
the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent
of the congregation, because the cloud abode thereon, and the glory of the Lord filled the
tabernacle . . . . The cloud of the Lord was upon the tabernacle by day, and fire was on
it by night, in the sight of all the house of Israel throughout all their journeys."
-- Exodus 40:33-38.
So also at the dedication of
Solomon's temple there was the same. Divine recognition of this more permanent structure:
"So was ended all the work that King Solomon made for the house of the Lord. And
Solomon brought in the things which David his father had dedicated, even the silver and
the gold and the vessels did he put among the treasures of the house of the Lord . . . .
And it came to pass, when the priests were come out of the holy place, that the cloud
filled the house of the Lord so that the priests could not stand to minister because of
the cloud; for the glory of the Lord had filled the house of the Lord." -- 1 Kings
7:51; 8:10, 11.
The idea conveyed by the several
accounts of this glory of the Lord, as it appeared in the Tabernacle, in the Temple, on
Mount Sinai, and as it guided and protected Israel in coming out of Egypt, is that of
exceeding brightness, enveloped, and usually concealed, by a thick cloud, from which, on
special occasions, it shone forth. Thus we read, "And the glory of the Lord abode
upon Mount Sinai, and the cloud covered it six days . . . . And the sight of the glory of
the Lord was like devouring fire on the top of the mount in the eyes of the children of
Israel." -- Exodus 24:16;17. See also Exodus 19:9, 18, 19; 40:34, 35.
Pictures of the Grander Temple
But the tabernacle and temple of
God, built by Divine direction and under the Divine supervision, and thus honored with the
visible, typical manifestations of the Divine presence and glory, were only types of that
grander tabernacle, not made with hands, of which fleshly Israel could have no conception,
and of that holy temple which should by and by eclipse the grandeur of the earthly temple
with all the gold and precious stones that adorned it. Let us, then, look away from, or
rather, let us look through, the typical temple of God to its antitype The Apostle tells
us that the Gospel Church, both individually and collectively, constitute the antitypical
temple: "For the temple of God is holy, which temple ye are."
Considering the matter first in
its individual application, we hear St. Paul say to the consecrated people of God,
"Know ye not that your body is the temple of the Holy Spirit which is in you, which
ye have of God, and ye are not your own? . . . Ye are the temple of the living God, as God
hath said, I will dwell in them and walk in them; and I will be their God, and they shall
be My people." (1 Cor. 6:19; 2 Cor. 6:16; Lev. 26:12.) Thus every faithful,
consecrated child of God in whom God, by His Holy Spirit, dwells, is a temple of God, a
royal residence of the King of kings, a holy sanctuary, this high privilege being ours
through Christ, who first redeemed us by His precious blood, and thus made us eligible to
the call of God to be thus sanctified and set apart wholly to His use -- "for an
habitation of God through the Spirit."
It was to this that our Lord
also referred, saying "If a man love Me, he will keep My words; and My Father will
love him, and we will come unto him and make our abode with him . . . . The comforter
which is the Holy Spirit, whom the Father will send in My name, He shall teach you all
things, and bring all things to your remembrance, whatsoever I have said unto you."
(John 14:23, 26.) Thus each individual ' saint becomes "an habitation of God through
the Spirit," a holy temple, a royal residence.
Destroying the Temple of God
It is in this view of our
relationship to God that Paul would impress upon our minds the sanctity of these temples
of the Holy' Spirit, saying, "Know ye not that ye are the temple of God, and that the
Spirit of God dwelleth in you? If any man destroy the temple of God, him will God
destroy." That is, if, after he has been made a partaker of the Holy Spirit, and
consequently, through the enlightening and guiding influences of that Spirit, has tasted
the good Word of God and the powers [privileges of Divine instruction, etc.] of the coming
Age, he should stifle all these blessed influences, refusing to be further led of the
Spirit of God, and turn again, either suddenly or gradually, to the spirit of the world,
such an one is destroying his spiritual life -- destroying the temple of God, which was
holy anal consecrated to God. And if such an one should hope thereby to have his portion
in the coming Age with the restitution class, let him quickly undeceive himself, for the
judgment against all such is, "Him will God destroy." The Lord has "no
pleasure" in any who "draw back" from such high privileges. "But,
beloved, we are persuaded better things of you, and things that accompany salvation . . .
. We are not of them who draw back unto destruction, but of them which believe to the
saving of the soul." -- Heb. 6:4-9; 10:38, 39.
It was in allusion to this same
thing that our Lord, addressing His disciples, said, "Whosoever shall seek to save
his life shall lose it; and whosoever shall lose his life, shall preserve it;" and
that Paul also said, "If ye live after the flesh, ye shall die; but if ye, through
the Spirit, do mortify the deeds of the body, ye shall live." (Luke 17:33; Rom.
8:13.) It is to those who appreciate the sanctity of these temples of God that all the
blessings of Divine grace belong; for God shall dwell in them and walk in them, and His
glory shall be manifested in them and to them. It is their blessed privilege, in
reverent humility, to realize the condescending favor of God in recognizing them as His
temples, and making His abode with them, and to profit by all the hallowed influences of
His presence and favor. And if indeed these bodies of ours be the temples of the Holy
Spirit, what manner of persons ought we to be in all holy conversation and godliness? And
how ought these mortal bodies to be quickened by His Spirit that dwelleth in us? --
quickened into active and diligent service and to the bringing forth of all the fruits of
holiness. -- 2 Pet. 3:11; Rom. 8:11.
Ye Are God's Building
But while the saints are thus
individually the temples of God, they also collectively constitute the great temple in
which Peter likens each individual to a living stone, and Christ to the chief or
foundation corner stone, "To whom coming as unto a living stone, . . . ye also, as
living stones, are built up a spiritual house, an holy priesthood, to offer up sacrifices
acceptable to God by Jesus Christ." (1 Pet. 2:5.) Paul also refers to this same
thought, saying, "Ye are . . of the house of God, and are built upon the foundation
of the apostles and prophets [the foundation of hope in which they trusted, and which they
pointed out to us Jesus Christ [He] being a foundation corner stone of it; In whom all the
building fitly framed together groweth into an holy temple for the Lord: In whom ye also
are builded together for an habitation of God through the Spirit." -- Eph. 2:20-22.
The fact of the chief corner
stone being also the foundation stone of this building, ás well as the
"headstone," the crowning glory of it, as suggested by the prophets (tech. 4:7;
Psa. 118:22), calls to mind the form of the Great Pyramid whose top stone is the chief
corner stone, and whose internal structure corresponds so perfectly with the Tabernacle
and its symbolism. And further, if Christ be the chief corner stone, the top stone and
also foundation, as He surely is (1 Cor. 3:11), the manifest suggestion is that the
foundation of this building of God is laid in the heavens, not on earth, and that all the
other living stones built upon this foundation are drawn and cemented to it by heavenly
and not earthly attractions. Yes, "ye are God's building"-"ye," both
individually and collectively, consecrated sons of God, who have become the habitation of
God through the Spirit, ye are the temple of God. Howbeit, though now it is but a
tabernacle in the flesh, and though in this tabernacle we often groan, being burdened, we
know that when this tabernacle is destroyed we have a building of God, "a house not
made with hands, eternal in the heavens." -- 2 Cor. 5:1, 2.
What Tongue Can Tell or Pen Portray?
Though the Church, like a
tabernacle in the wilderness, is now a habitation of God, owned by Him and blessed by His
presence, and filled with a large measure of His glory, yet enveloped, as it general= ly
is, by clouds of trouble, etc., which hide the glory from others, except as occasionally
manifested, it is not always to be a moving tent with its glory concealed. By arid by her
glory will be manifested without the enveloping cloud-"She shall shine forth as the
sun." (Matt. 13:43.) The Prophet Isaiah joyfully anticipates that blessed time when
the finished temple of God shall displace the present tabernacle, saying, "Arise,
shine; for thy light is come, and the glory of the Lord is risen upon thee, and His
glory shall be seen upon thee. And the nations shall come to, thy light, and kings to the
brightness of thy rising." -- Isa. 60:1-3.
What a hope is thus set before the faithful ones, who, as living
stones, come to Christ to be built upon this foundation! From the eloquent imagery of
prophets and apostles we catch the inspiration of that holy joy which shall be fully
realized when all the living stones of the glorious spiritual temple of God shall
noiselessly come together without the sound of a hammer-in the first resurrection, and
when the headstone shall crown this glorious building of God, amid shoutings of
"Grace, grace, unto it." (Zech. 4:7.) What tongue can tell or pen portray the
glory to be- revealed-in the saints-by and by, when the sacrifices of this day of
atonement (the Gospel Age) are all over? and what plummet can sound or line .measure the
wealth of blessing that will flow to redeemed humanity from the glorified temple of God?
Earnest of the Inheritance
But, aside from this inspiring
theme, let us return to the thought which the Apostle would impress upon the minds and
hearts of all God's people; namely the sanctity of the temple of God. "Know ye not
that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man
destroy the temple of God, him will God destroy; for the temple of God is holy, which
temple ye are."
If the Spirit of God does not
dwell in us, then we are not of the class addressed: "for if any man hath not the
Spirit of Christ, he is none of His." And those who have that Spirit are led by it in
the paths of righteousness and truth. And not only so, but those who have and who are led,
by the Spirit of God have therein an earnest or pledge of their future inheritance as the
sons of God, as the Apostle tells us, saying, "After that ye were sealed with the
Holy Spirit of promise which is the earnest of -our inheritance until the redemption of
the purchased possession, unto the praise of His glory." -- Eph. 1:13, 14.
Yes, our present Divine
recognition as sons of God is the surest evidence we can have of His recognition when we
shall have finished our course. If today we have His manifest approval and fellowship, and
if these mortal bodies are quickened into loving, active zeal both to know and to do the
will of God, we may also look forward with joyful anticipation to that blessed time when
we shall see the Lord and be like Him.
Dear Brethren in Christ:
Loving greetings in the name of
our Lord and only Head, Jesus!
Through the kindness of some
friend I received the "Herald" for several months, but was fearful of reading it
at first, because we have been instructed for years that the I.B.S.A. is the only channel
of truth on the earth. But as I saw the sweet Spirit of Christ manifested in the
"Herald," as well as the grace of tolerance practiced, I soon gained confidence
and a knowledge that the Lord's true people are scattered all over the earth and not only
to be found in one organization.
Also read "Light after
Darkness," and thank God that the Truth is coming forward, slow but sure. I lacked
the sense of justice in 1917, or else I would have been with you then. I, like thousands
of others then, being young in the Truth, did not think that we must hear both sides, when
trouble arises in the Church.
May God continue to bless your
labor of love toward His saints; you may not have many great and wonderful visible works
to show, but acceptable works of Faith, which do, not please every man, but surely the
Lord.
Enclosed find, $- for
subscriptions to the "Herald."
With sincere Christian love,
Your sister in the one Body,
M.F.M. -- Colo.
Dear Brethren:
Greetings in the name of our
Lord and Head! From time to time I am mowed to write expressing my gratitude to our
Heavenly Father for the "meat in due season" which He is supplying through the
"Herald." But mindful of the fact that you are very busy serving the Lord's
brethren, I have refrained from imposing upon your added correspondence.
However, the last two issues of
the "Herald" are so full of spiritual food -- what with the annual report, with
its simplicity but comprehensiveness, and the article on "Satisfaction with Divine
Guidance" -- I could not restrain the impulse any longer. For, strange though it may
sound (considering the close proximity of my residence), on account of adverse
circumstances, correspondence is my chief source of fellowship. . . .
Realizing that in humility is
the strength of your usefulness; it is my earnest prayer that you be kept as humble
and unostentatious as you have been for the past eight years.
Your brother by His Grace,
R.A.M. -- N.Y.
Dear Brethren:
Enclosed please find a small
contribution to your funds. I have been a member of the I.B.S.A. since 1917 and to the
best of my ability have contributed to its funds. I have been away from the Class in for
some years and was considerably astonished to find the Class divided, and our honored
Elders, as it were, cast out from the Society. Still more was I surprised to find, chat
some few of the Class who had been seeking for years to obtain chief position and
leadership in the Class by unworthy means, elevated to the positions coveted by them and
our dear humble-minded, zealous, leaders turned out. I have tried in vain to solve this
mystery. How is it that these saints are having such a hard row to hoe? And the ones whose
dispositions were not conducive to brotherly love, order and peace, have triumphed.
If you have read the
"Tower" for September 15th, you will understand what is in my mind at this time.
I do not want to be found fighting against my Lord and Master, and yet I cannot accept the
Society's dealings with the dear brethren mentioned, nor same of the articles lately
published in the "Tower."
Faithfully yours, A. W.-Ont.
Dear Brethren:
Please allow me to say how much
I enjoy reading Part II Prophetic Signs of "The Second Presence of our Lord."
This subject I have studied much, and am very much interested in, not when my Lord did
come, nor how He came; but know His Work that's done, and see the same.
I see my Lord's work in all
progress on earth and in other ways. I'm waiting, watching and praying, in joy and peace;
Glory to God: I ask for your prayers all the household of faith have mine.
Yours in Christ, G. M. G. -- R.
I.
The Just, the
Merciful appears.
Behold! the Lord of glory."
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