THE HERALD
of Christ's Kingdom
VOL. X. July 1, 1927 No. 13
Table of Contents
LOVE'S
TRANSFORMING POWER
THE
TRIUMPHS OF AN UNSELFISH FRIENDSHIP
THE
HERITAGE OF THEM THAT BELIEVE
"ALONE
WITH GOD"
"TILL
CHRIST BE FORMED IN YOU"
WORDS
OF ENCOURAGEMENT
VOL. X. July 15, 1927 No. 14
Table of Contents
CHRISTIAN
UNITY AND THE CONFERENCE AT LAUSANNE
THE
VALUE OF TRUE PIETY
THE
HERITAGE OF' THEM, THAT BELIEVE
EFFECTUAL
PRAYER
LESSONS
ON PROPERLY SEEKING DIVINE FAVOR
ENCOURAGING
MESSAGES
VOL. X. July 1, 1927 No. 13
"Beloved, if God so loved us, we ought also to
love one another."
-- 1 John 4:11
ONE of the most exalted privileges of the Christian is to know the
love of Christ, which as the Apostle declares, "passeth [earthly, human]
understanding." Indeed there can be no genuine, Christian experience without the
inspiring power of love. And we are given the assurance that it was the love of Christ
that constrained us, that drew us to Him, leading to repentance and ultimately to full
surrender to God.
The love of Christ exhibited in His wonderful ministry, sacrifice,
and self-denial unto death, for the purpose of bringing about human redemption, is most
assuredly a revelation of the love of God; or as the Apostle declares, "Herein is the
love of God revealed, in that He sent His only begotten Son to be the Redeemer of fallen
man."
The keynote of the Gospel story, the central theme of God's Message
as it has to do with both the Church in the present dispensation and humanity at large in
the coming Age, is that of love. God is light, God is righteous, and God is love. The sum
of the Lord's instruction to His people is that if they would really love one another as
brethren and as members of the Divine family, they must understand and receive this love
of the Father and of the Son, for the reason that love is of God.
The Scriptures evidently use the word love to express the complete
whole of the grand and sublime qualities which make up the perfection of Jehovah, who is
the very personification of love. To whatever extent any one possesses this quality of
love, to that extent he has a condition of likeness or similarity to God. And whoever is
fully in God's likeness may be said to be love, in that love is the great principle which
represents most fully the Divine character.
Through the Power of the Spirit
In view of what we have seen of the exhibitions of the life and
character of the Lord Jesus, it would be proper to say that Jesus is love, even as the
Scriptures affirm that God is love. Those who have carefully and devoutly studied this
important subject realize that love is the fruit of the Holy Spirit and that the love of
God or the love of Christ is not genuinely exhibited except it be in same manner through
the power of the Spirit. And incidentally we remark that herein is the importance of the
office of the Holy Spirit emphasized and magnified. The exhortation, "Be ye filled
with the Spirit," may be understood to be a solemn appeal to disciples of Christ to
be filled with His love, His sympathy, His long-suffering, His gentleness, and His
patience. To whatever extent the Spirit of God is possessed, to that extent will the great
principle or quality of love have control of all that we do and say despite the weaknesses
of the flesh which prevent its full expression. When at last all the imperfection is taken
away by reason of the powers of the First Resurrection, those who attain the prize of our
glorious calling will truly have the image of God, the image or character-likeness of
Christ in all its blessed fullness. Hence the hope of attaining that glorious and happy
state of character becomes a mighty power in the life, inspiring to earnestness and
faithfulness of endeavor.
Since the Scriptures teach that love is the fruit of the Spirit, it
is readily seen that this precious quality is a thing that its gradually developed and is
the result of the possession of the Holy Spirit in connection with the surrender of the
heart to God and a faithful co-operation with Him in subduing, conquering, and overcoming
in accordance with the counsel of His Word. Herein we see displayed the wisdom of God.
With those who have that earnest desire and determined zeal for righteousness which God
wills that they should have, the words and acts of life have an important bearing on the
development of this quality of love. Possessing the precious treasure of the Holy Spirit
in a marred and imperfect earthen vessel, our Father in heaven does not expect us to
acquire perfection of love in the flesh, for its weaknesses and frailties will not permit
us to do so, but He properly expects to find in those who will be members of. the Body of
Christ that earnestness of spirit and faithful endeavor which demonstrate that if they had
perfect bodies they would always manifest love.
Through Patient Continuance in Well Doing
In order to reach this high degree of development of the character of
love, we must through the assistance of the Spirit live not after the flesh, otherwise
designated the old man, but must by patient effort train our minds in harmony with God's
will and allow only those desires, those things which are true, pure, lovely and good. By
so doing we shall gradually become copies of our Lord Jesus Christ. It becomes evident
then that consecrated followers of the Lord living antler the hallowed influences of the
Holy Spirit, the spirit of love, will realize that their sentiments toward one another in
the Lord must be those of fervent, loving interest. It is true that the Lord's people in
their varying degrees of the development of love and the possession of the Spirit are not
always wise in knowing how to exercise loving kindness; at times, on account of their
weakness and fallen state, they may be led to think that a certain course of action would
be the loving one, when it might be the very reverse -- the wrong course. Hence the
admonition that the Christian strive to be sober, vigilant, and watchful unto prayer, that
he may perceive to what extent he is using the spirit of a sound mind in his conduct and
association with other brethren.
It is well to remember that a .person might manifest kindness and
love in word and act without having it in the heart and without being moved by the right
motive. Sometimes kindness is prompted by a motive other than love. It might be for
selfish reasons or for the purpose of entrapping another to his disadvantage. This form of
deception and fraud is very common in the world. But of course such unholy practice would
not be found amongst those who are animated to any extent by the Holy Spirit and who have
a place amongst the holy brethren of the Lord.
Love Always Desires to be Kind
The Apostle admonishes the Christian to walk worthy of the vocation
wherewith he is called in all lowliness and meekness, endeavoring to preserve the unity of
the spirit in the bonds of love. And this must imply that it is a daily work in that
"their walk" relates to their conduct -- their manner of living, thinking,
speaking and acting in connection with all the affairs and experiences of their lives. The
Christian's. experience is a continual schooling. Day by day we are learning more and more
about ourselves and about the wisdom and justice and love of God as the truth is studied
and as we permit the Lord's Spirit to operate in our hearts. As we learn these lessons
daily we are learning more to reprobate, criticize and correct ourselves, as the Apostle
enjoins, saying that if we judge, inspect and correct ourselves, we would, not be
chastised of the Lord and corrected by some form of punishment. In thus discovering our
own weaknesses and insufficiency, we should learn as a matter of course not to expect
perfection in others and we should endeavor to give them credit for doing their best to
exemplify the highest ideal which they have in respect to the unity and perfection
required for membership in the Body of Christ.
Love always desires to be kind, and love cannot willfully injure
another. The parent who loves his child will not do anything to harm that child, or give
it needless pain or suffering. The parent might sometimes make a mistake and through error
punish the child unjustly, but the motive behind a loving parent's action will always be
kind and true and am endeavor to accomplish that which will be for the best. Further, love
might sometimes be regarded as unkind, because principles covering the actions of the
individual might be misunderstood. When in the beginning of human history our Father in
heaven forbade our first parents to partake of the fruit of the tree of knowledge, He had
a good and wise reason for so doing. The reasonable supposition is that He would have
eventually permitted them to partake of that fruit; but it was kindness on His part to
keep them in ignorance of that fact. Since our Heavenly Father's kindness is not always
understood, we may not be surprised if at times we do not clearly discern the justice,
righteousness and wisdom of God in permitting some of the conditions and experiences
through which we, as His children, pass, and if our Heavenly Father's kindness is not
always understood, we need not be surprised if we ourselves are misjudged sometimes.
Although our spirit or motive may be right, yet we may not always have the ability to
manifest it; and so we must make due allowance when others misunderstand us.
Patient with Fellow Members
In proportion as we have faith and are acquainted with God and
discern the perfection of His character, in the same proportion will we be able to love
the Lord with all our heart, all our mind, all our being, and all our strength. The
Christian who, attains to this in his heart has surely reached the mark expressed by this
command -- the first command, the principal command. The Lord may truly permit him to be
tried, tested, and proved along the line of his. love and to demonstrate that his love is
mature, fixed, and established, but all the time he is thus being tested he may still be
at the standard of the Divine law.
It is well to bear in mind that there is a distinction to be made
between the heart standard by which the Lord is judging the members of His Church, and the
fleshly standard by which the same persons might be judged by fellow brethren. Experience
reveals that because of the weakness of the flesh the inward or heart love for the Lord
might , at times not be fully and clearly expressed so that it would be apparent to others
around us. And as the Lord waits patiently to see the fruitage of love in us, waits for us
to develop the fruits of the Spirit; the graces of the Spirit, in our lives, so it
behooves us to wait patiently upon the fellow members of the Body as they struggle on from
day to day, seeking also to become renewed in thought and word and deed, sanctified wholly
to the Master and His use.
Further, it should be remembered that there is a great difference
between the human or earthly love such as the members of a family have for one another and
that love which is designated the love of Christ, the love of brethren as members of the
Divine family. The love required of the members of the Body of Christ is a love resulting
from mutual relationship to the Lord and comes as a result of the Spirit of God dwelling
in them-a godlike love which marks them as of, or partakers of His Spirit, having been
begotten to His disposition, to newness of life. Accordingly, it would seem that there
should be something about the character and conduct of the saints, the Lord's people,
which would evince on all occasions that they, possessed true love for one another, even
though it is not manifest always in all its fullness. To whatever extent any Christian
fails to thus demonstrate that he possesses the true love, it is to that extent a
reflection upon him; for as the Apostle says, If any man have not the Spirit of Christ,
the love of Christ, he is none of His.
Putting Off All Elements of Bitterness
As the Lord's people learn to love one another in this deep and
spiritual sense, the love of God is being perfected in them, the true, benevolent love
which the Lord commands. Jesus said that we should love one another as He has loved us;
that is, to the extent of being willing to lay down our lives in the service of one
another. This love which is of God will not impel us to love some of the brethren some of
the time; or merely some of the brethren all of the time. Rather, it will prompt to love
all the brethren all the time; and be disposed to overlook their frailties and
imperfections, taking that high and broad standpoint from which God views them, forgiving
one another as God for Christ's sake exercises forbearance and longsuffering toward His
children. We ought to forgive those who trespass against us, as we hope and trust that God
will forgive our trespasses. We can hardly suppose that any one can be of the elect class
unless this love of God be perfected in him. We may not gain so full a control of the
flesh that we would never speak sharply or hastily, with a measure of impatience, but we
must reach the place where all the elements of bitterness and lovelessness are rooted out
of the heart, and where only sentiments of kindness, long-suffering and love fill the
heart, so that we will be perfect in our intentions and purposes; it would seem that this
condition must be attained before we could be accepted as members of the Kingdom class.
The Apostle reasoning along this line says, "If we love one
another [it is an evidence that] God dwelleth in us and [that] His love is perfected in
us." The same Apostle emphasizes this point again, saying, "Whoso hath this
world's good, [interests, affairs] and seeth his brother have need, and shutteth up his
bowels of compassion from him, how dwelleth the love of God in him?" (1 John 3:17.)
The meaning is obvious; it signifies that such a lack of love and sympathy and such a
restraint of assistance for a brother in need would imply that the love of God either did
not at all dwell in such an One, or that it was but slightly developed -- far from being
perfected.
If Our Hearts Condemn Us Not
This same word of inspiration assures us that "There is no fear
in love, but perfect love casteth out fear." Fear is a mental condition that is borne
of doubt and uncertainty and always implies a lack of faith, a lack of trust. There are
some things that we ought to fear; we should fear to displease God, we should be afraid of
engaging in that which He has forbidden and which would not be for our highest good.
Likewise, we should be fearful of any influence or companionship that would not have an
uplifting and beneficial effect upon us. But the Lord does not wish us to fear Him in the
sense of living in dread or terror of His mighty power and majesty; nor will we be
exercised by such fears and unhappy sentiments if we are living up to our privileges as
Christians, living in close touch with the Lord and earnestly striving to observe that
manner of walk and conduct that He has declared is well pleasing in His sight. Again the
Apostle reasons "Beloved, if our heart condemn us not, then have we confidence toward
God." The thought evidently is that our freedom from fear. and our peace and rest in
the Lord are based upon the fact of out holy walk in harmony with the will of God; for
only such can have the consciousness in their hearts that there is no condemnation; and
realizing that their own hearts condemn them not, such may know that neither does God
condemn them, even though He is greater and knoweth all things. Seeing their hearts are
right before Him and that they are consistently striving to please Him, He takes no note
of their imperfections and weaknesses, all of which are met and covered by the great
Redeemer's atoning sacrifice.
Love of God to Replace Fear
This rising above and overcoming of fear comes in connection with a
clear knowledge of God and the principles by which He regulates the universe for therein
we observe that God purposes only good toward His people, such as respond to Him and who
strive to do His will. As we get rid of all improper fear, there will come to take its
place the love of God with an increasing realization that He has love for us. And our love
for Him grows in proportion as we perceive that He loves all mankind and has made
provision for them whereby they may have an opportunity to gain eternal life. Our
knowledge and love should not however cast out the fear of displeasing God, for we must
never lose this proper fear in the sense of reverence for Him and fear of displeasing Him.
The more we have then of .reverential love, the more of the proper fear we shall also
possess. Who would not fear to offend a brother or one whom he deeply loved and
appreciated? Much more should we dread offending our just, wise, loving God.
The principle that perfect love casteth out fear should operate in
all the experiences and relationships of life, for if we are living in fear and dread of
others there cannot be the exercise of that true, filial affection that the love of Christ
begets.
Rooted and Grounded in Love
When we realize the far-reaching power of love and consider how much
it has to do with creating harmony and peace amongst God's creatures, most assuredly we
recognize that it is the principal thing to be studied and appreciated, to be sought
after, copied, and in every way possible established as the governing principle of our
lives. Accordingly, our source of encouragement as we mingle with the brethren should not
come from observing or hearing of great outward deeds and works of service, but should
come rather-from a recognition that the love of God is being perfected in them and that
there is in this; the beautiful manifestation of the fact that they are being rooted and
grounded in this glorious character quality of the Lord. Jesus Christ. We have the
Apostle's assurance that only those who take this standpoint and recognize how valuable is
love, are prepared to make real and permanent progress in grace and knowledge. Those who
have entered the school of Christ and refuse to make progress in this intimate
acquaintance with the Lord and in the acquisition of His love, may assuredly expect that
sooner or later their knowledge and appreciation of the Divine Plan will slip from them,
while those who do make progress in this proper direction may anticipate that tile length
and breadth of the Divine Plan will continue opening before them and that their growth in
knowledge will keep apace with their growth in love.
Let us all remember that this matter of acquiring the fruitage of
love is not one that God Attends to apart from ourselves or from our own personal efforts;
it is a matter which requires our most serious. and urgent attention. Our Father in Heaven
has made every provision whereby we may know of His love and be constrained by it,
transformed by it, and may be Accepted into it, but it devolves upon us to give careful
consideration to the directions whereby we may develop this Godlike quality of love for
the brethren and practice it in the daily affairs of our lives; permitting the love of God
to constrain us daily in His service, in sacrificing ourselves for His honor; and further,
permitting the love of the brethren to so fill our hearts that as the Apostle expresses it
we may be glad to lay down our lives far one another -- for the encouragement and uplift
of other brethren. In that same connection there will of course be the exercise of a
sympathetic love for mankind, in general, the entire groaning creation, in all of its
trials and reverses, so that we shall more and more feel kindly and generously toward all
with whom we have contact and will strive to be helpful to them as we have opportunity.
All of this, it would seem, is essential to our keeping ourselves in the love of God. May
we then, dearly beloved in the Lord, give the more earnest attention and enter more
zealously into the practice of this important matter and thus become more and more
perfected in this love, which is the spirit of our Father, the spirit of our Lord Jesus,
and the spirit of all who are truly members of the Body of Christ.
"And it cane to pass, when
he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul
of David; and Jonathan loved him as his own soul." -- 1 Sam. 18:1.
HISTORY relates many instances of intense friendships between great
men in ancient times, but it tells us of none surpassing the friendship between Jonathan
and David. Jonathan's love for David, evidently thoroughly reciprocated by the latter,
shines out not only as a friendship that was unselfish, but as one that was apparently
injurious to Jonathan's interests -- though not really so.
As the son of King Saul, Jonathan was the recognized heir to the
throne of Israel, and was at this time about thirty-five years of age, David, the country
youth of about twenty-one years of age, had suddenly, sprung into prominence before the
nation, had been appointed captain of a thousand, men, and was just recently married to
Saul's daughter. David was not one of the "saints" in the New Testament sense.
He lived at too early a date to share in the high calling, nor could he follow in the
footsteps of Jesus, since the Captain of our salvation and our Forerunner in the Narrow
Way had not yet come. David was a man after God's own heart; in the sense that he was full
of faith in God and aimed aright. At heart he desired to do the Lord's will, and wherever
he failed of this it caused him grief and led him to repentance. He lived before the time
of God's revelation of His own character and Plan and perfect will concerning His people.
All things considered, David's attainments in faith and obedience were quite remarkable,
so that although as a whole he was not to be considered as a model or pattern by the
Church of the Gospel Age, nevertheless many beautiful illustrations of proper faith and
obedience may be drawn from his career.
Saul himself viewed David as a rival in the affections of the people,
and everything foreboded that some day he would be Saul's successor. And although
appreciative of David's prowess, Saul was, nevertheless, jealous of him because of the
prominence to which his noble course brought him in the eyes of the people. This jealousy
was accentuated as he heard the praises of David sung in gander terms than his. own were
lauded. Jealousy is always an evil quality -- no part of the Lord's Spirit, the Holy
Spirit, but a strong ingredient in the spirit of evil. Hatred, envy, malice, strife, works
of the flesh and of the devil, are all closely related to jealousy, and often spring from
it. Saul should have resisted the envious suggestions which came to his mind; he should
have allowed his mind to rise above all personalities and to rejoice most sincerely, most
heartily, in the praises of his young general. Doubtless it was in part his remembrances
of the Lord's declaration that he should be bereft of the kingdom that made him look with
jealous eyes upon. David from thenceforth.
The Manifestation of True Greatness
From the standpoint of fallen manhood, therefore, Jonathan had every
reason to consider David an opponent and rival, and the envy and jealousy of the fallen
nature might be expected to breed in Jonathan's heart hatred and enmity instead of
friendship, and love. These circumstances constitute the remarkable friendship between
these two young men one of the most wonderful on the pages of history.
We read of how Jonathan's soul was knit unto the soul of David --
their affections, confidences and loves were interwoven. Jonathan giving to David certain
parts of his own apparel when the latter came to live at the court of Saul, was merely an
outward manifestation of the other precious sentiments which prompted this and other
manifestations of affection -- all of which, dignifying David and promoting his honor,
were derogatory to the natural interests of Jonathan, who, as the heir apparent, might not
improperly have aspired to the maintenance of his own place of honor at the court. Small
minds are apt to make this mistake of supposing that the crushing down of others is
essential to their own honor and exaltation; but it was because Jonathan was not thus
small-minded, but noble-hearted, that his character has been beloved by all who have known
it from then until now.
There is a reason for everything, and there must have been a reason
for this love between these two noble souls. We are to love and esteem whatsoever things
are just, true, pure, noble, honorable, says the Apostle, which implies that the love of
the reverse of these would be improper. True, there is a difference between loving
principles of righteousness and goodness and loving individuals, but what we wish to
notice is that the love for individuals should be based upon their possession of noble and
love-worthy characters. Neither of these men could have loved the other had he been bad,
ignoble; for only the mean can love the mean, and only the perverse can love the perverse.
Friendship Based on Faith in God
What was there in David's character that attracted Jonathan's love?
Undoubtedly it was his nobility, his courage, his honesty, his faithfulness to the king
and to the nation, and above all, his trust in God, his reliance on Him. What was there in
Jonathan that drew forth the responsive love of David? There were many of the same
qualities. Jonathan was also courageous and already had demonstrated this; he was sincere,
honest, humble-minded, generous, faithful to a friend, and above all faithful to his God.
-- 1 Sam. 14:1-15, 2,7-30,43; 23:6-18.
While these two men had certain natural qualities of heart, which
commended each to the other's love, the great bond of union was the faith and devotion of,
each to God. Some one has said that those who would be the best friends need a third
object in which both are interested, and that then, like the radii of a great circle, the
nearer they come to this center the nearer they approach to one another. So with these
men: their loyalty to God and to the principles of truth and righteousness exemplified in
God, was the strong bond of their friendship which hindered the diversity of their earthly
interests from alienating their affections.
This same principle is exemplified in all true, unselfish love: there
must be something mutually attractive to draw and to hold the interest and love of each to
the other. The breaking of vows of love and friendship or the breaking of marriage vows
implies that one or the other had a selfish love and not a pure love, which the Lord's
Word inculcates and which is so nobly illustrated in this lesson. Selfish love may indeed
admire that which is brilliant, that which is good, that which is noble, that which is
generous; but not being equally noble and generous, it will be sure at some time to be
assaulted with the temptation to abandon the friendship where it believes it could better
serve its own interests. Jonathan's love was not of this selfish kind, consequently it was
unchangeable -- indeed, grew the firmer and the stronger in proportion as if triumphed
over . the propositions of any selfish suggestions. In this respect it well represents the
love of our Lord Jesus for His people. As Jonathan loved David at the cost of his own
position, our Lord Jesus left the glory which He had with the Father that He might become
the Redeemer of His people, to whom He declares, "Ye are My friends if ye do
whatsoever 1 command you."
"One
there is above all others
Well deserves the name of friend;
His is love beyond a brother's,
Costly, free, and knows no end."
Contrasts of Love and Selfishness
The sacred record introduces these two friends at a time when the
life of David was in danger Saul was disposed to do violence to David, and his threatened
action was repeated several times; finally the javelin was thrown at his musician. David,
but the latter escaped it. It was in view of this hostile feeling that these friends
decided that it would be unwise for David to again appear at court unless King Saul
manifested some change of mind toward him. The coming feast would be an important one;
Jonathan and others of the household would be present, but it was not considered prudent
that David should hazard his life by attending, and it was arranged that Jonathan would
make his excuses to the king and should subsequently let David know the king's attitude of
mind, so that if necessary he should flee out of the country. Jonathan found Saul full of
bitterness of heart toward David, so much so that he was angered at his son for making
excuses for him and threw his javelin at him as an evidence of his displeasure, though
probably not, with the intention of killing him. Jonathan resented the indignities and
wrong of his father, and at once communicated the matter to David by a prearranged signal.
However, the two friends could not part without a personal interview; in which they kissed
each other, and wept, and bound each other in promises, and called upon God to witness the
sincerity of their devotion to each other. Jonathan was evidently fully convinced that
David was the Lord's choice for a long to succeed Saul, and, being full of faith and
devotion to God, he had not the slightest thought of opposing the Divine arrangement.
Quite probably, too, in their confidences; David had already told Jonathan of his
anointing, assuring him, however, that he would not consider this anointing a proper
excuse or ground for any interference with King Saul; that on the contrary, as the Lord
had sought him and anointed him, the Lord Himself was able in His own due time and in His
own way to install him in authority and power without his stretching forth his hand to do
injury to one who already had been anointed of the Lord to this office of king.
Only the Transformed Are Friends of God
We have already noticed that friendship implies like qualities of
mind and of heart. The generous love the generous, the noble love the noble, the honest
love the honest, the meek love the meek, etc.; but now we call attention to the fact that
amongst the Lord's people are not many great, wise or noble -- naturally speaking-and that
God loves and accepts as His covenant people, friends, children, chiefly those who are not
noble by nature. We notice also a love and friendship amongst the Lord's consecrated
people stronger and deeper than any earthly tie or relationship -- notwithstanding the
fact that amongst the Lord's people are "not many great or noble," but chiefly
the poor of this world, rich in faith. How comes this seeming contradiction of a general
rule of friendship? We reply that God's love toward us as sinners was not that of
friendship but of compassion, and similarly the love of His people for sinners is not that
of friendship but of compassion, sympathy, the desire to help them out of their
degradation. Not until after we had ceased to be sinners, through acceptance of Christ,
were we privileged to become the friends of God and to realize Him as our friend. Not
until we had ceased to be sinners, and had been accepted in the Beloved, did we become the
friends of others similarly transformed, and begin to grow in this quality of friendship
-- love for one another as brethren, partakers of the Holy Spirit.
In a word, there are two planes of friendship -- a natural plane, on
which men of like natural qualities would be drawn together; and a spiritual plane, on
which those unlike in natural qualities, but alike in spiritual 'hopes, aims and
ambitions, are drawn still more closely together by the new tie, the new love, which binds
not their flesh but their hearts in Christian love and unity.
These New Creatures in Christ Jesus know each other not according to
the flesh but according to the Spirit. In each other's spirits or new minds there are the
noblest sentiments, the highest aspirations, that which is good, true; noble,
pure-whatever may be their weaknesses according to the flesh. They love each other from
the new standpoint of intention, will, harmony with God, and their friendship for one
another grads. increasingly as they perceive each other's energy in fighting the good
fight of faith against the evil influences of the, world; the flesh and the Adversary. Nor
tongue nor pen can properly express the love,, the friendship, which subsists between
these New Creatures in Christ Jesus, to whom old things have passed away and all things
have become new..
"Love Making a Difference"
This does not signify, however, that a parent must have exactly the
same love for other children as for his own; he has a greater responsibility for his own,
and should realize if. Nor does it imply that even the saints will all be loved to the
same degree. Our Lord, we are told, specially loved
some of His disciples. By and by, when perfection shall have replaced imperfection, all
"brethren" will be perfect and all neighbors will be brethren beloved. Until
then, however, we must love all, but "making a difference" -- according to
natural obligations and spiritual development. -- Jude 22.
As there are nominal Christians and real Christians, so there is a
nominal love as well as a real love amongst those who profess the name of Christ, and it
should be more and more the aim of the Lord's true people to cultivate His spirit, His
character, His disposition, His love, His friendship; and that they may be able to
cultivate these He has caused the Apostle to present to our attention a most graphic
description. of the love which is from above. This, description is given in 1 Corinthians
13. It must be enjoyed to some extent by all who are New Creatures, for if any man have
not the Spirit of Christ he is none of His; but it will be increasingly enjoyed and
appreciatingly understood in proportion as the Lord's people each become stronger in the
Lord -- copies of God's dear Son-like Him who is the friend above all others.
One writer says, "The glory of life is to love, not to be loved;
to give, not to get; to serve, not to be served . . . . The self-centered cannot keep
friends even when he makes them."
Another remarks, "Behold, what gross errors and extreme
absurdities many do commit for want of a friend to tell him of them."
"True criticism does not consist, as so many critics seem to
think, in depreciating, but in appreciation. More lives are spoiled by undue harshness
than by undue gentleness."
"The centered love of any one person tends toward universal
good-will, the love of all. The candle not only shines on him who lights it, but on all
within reach of its rays."
_______
"I count
that friendship little worth
Which bath not many things untold;
Great longings that no words can hold,
And passion secrets waiting birth.
"Along
the slender wires of speech
Some message from the heart is sent;
But who can tell the whole that's meant?
Our dearest thoughts are out of each."
"I am crucified with
Christ: nevertheless l live; yet not 1 but Christ liveth in me: and the life which I now
five in the flesh, 1 live by the faith of the Son of God, who loved me, and gave Himself
for me." -- Gal. 2:20.
THE operation of faith as applied to the Christian's belief in God,
and his acceptance of the Bible as the revelation of his Creator's benevolent purposes for
himself and his fellows, covers a very large field of profound possibilities. It
provides a theme of ever widening scope, yea a bound less expanse of unexplored lengths
and breadths, reaching far beyond the limited horizon of the great majority, who dwell
amid the visible cares of life the question of food to eat and the where withal to be
clothed -- and who never soar on the eagle wings of lofty spiritual aspirations and holy
meditations to the higher heights, to peer into the unlimitedness of God's wonders beyond.
A few noble souls perhaps have caught partial visions of the vast
scope of the diversified wisdom and power of God, as it is written in ocean and earth and
sky, and elaborated upon in the myriad forms of nature's marvelous varieties, observed in
trees and shrubs and flowers, and in the endless, pleasing shades and colors with which
creation's mundane is decked, and again in the intricate mechanism of the human body so
"fearfully and wonderfully made." Such, believing that a God so magnificently
portrayed in the works of nature would delight to reveal Himself in a more intimate way;
have not found it difficult to accept the Bible, with its internal evidences of Divine
authorship as that more personal message and revealment wherein God his delighted to
rejoice our hearts and richly reward our faith, as we delve into its inexhaustible depths
in our eagerness to "know God and Jesus Christ 'whom He hath sent."
What joys and moments of holy ecstasy have been experienced by those
few who have exercised that quality of faith that would entitle them to a place on the
sacred record of faith's heroes! By their simple faith they have been transported far
beyond the "murmurings and complainings." and above the present environments of
unrest and confusion, into the realms of faith. Here it is that contentment with
"whatever lot I see" is a blessed reality, and where the rest and peace provided
and lovingly bequeathed to the children of God may be known in verity.
"According to Your Faith"
There can be no doubt that this statement of the Master,
"according to your faith be it unto you," represents a fundamental condition
related to all our relationships to Him and our enjoyment of His favors, and most
certainly must apply to our entering into and growing richer in the actual life of faith.
How beautifully He therein suggests the unlimitedness of His willingness to give, to
honor, and reward our faith. If there be any limitations, they must be set by us. He makes
none, but throws open the flood gates of Divine grace, gives access to the Father's heart
of love and devotion to His children, and through His Apostle declares the astounding
truth, "all things are yours, for ye are Christ's' and Christ is God's." The
limits of appropriation are the limits of our faith.
If faith as a grain of mustard seed contain the concentrated power
sufficient to move the mountain into the sea, who can measure the possibilities of faith
if possessed in its fullness, and if exercised in laying hold of the promises of God that
are yea and amen to those that believe, and that comprehend our every need, and His
exhaustless supply! And, "He is able to do exceeding abundantly above all that we ask
or think." "Lord increase our faith."
"When the Son of Man Cometh Shall He Find Faith on
the Earth"
Faith has always been a rare possession. Comparatively few in any Age
have distinguished themselves by their exploits of faith. Varying degrees of faith in the
existence and power of God have always, prevailed, and in our day multitudes profess faith
in His Word, and are governed more or less by this confidence in what has been revealed
therein. Many perhaps sincerely desire to demonstrate their faith by their defense of the
Bible as the inspired message of God, others by whatever line of interpretation and
application may seem most harmonious and consistent to them. Whatever may be worthy of
commendation and encouragement in these various efforts we surely feel disposed to view
sympathetically, and we are glad to know that in this day of skepticism and unbelief there
are so many who still honor the Bible as the Word of God. Yet it is in relation to the
present time that our Lord inquires regarding the hope of finding real faith in the earth.
Yea, even in this our day of multitudinous methods of Bible study and peculiar advantages,
shall He find much or little of real, holy faith.
The life of faith as elucidated by St. Paul and the other Apostles
has been presented as a life of progress, of advancing stages from "grace to grace
and faith to faith." It begins with our reconciliation through faith in Christ's
redemptive sacrifice, leading on to our adoption into the family of God through
consecration. The further development of likeness in character to our glorified Lord, the
incentive to a holy life and conduct means to us prospective joint-heirship, with Christ
in glorythe great feature of our special calling and separation from the world. '
Thus briefly the burden of the Apostles' efforts to indoctrinate the
Church might be summed up. But it must not be overlooked that they and particularly St.
Paul, made special. effort to have the brethren understand that these various features of
knowledge regarding the Plan of God for the present and future Age did not constitute the
sum total of Christian experience -- that the knowledge itself was but a means to a
greater end, and that this knowledge about God and His purpose would fail to accomplish.
its designed intention if it did not lead to a knowledge of God and perfection of the
glory and virtue to which. they had been called.
"Let Us Go on to Perfection"
That this was the desired end we find by a careful study of the
Apostle's words in Hebrews 6:1 (Weymouth): "Therefore leaving elementary instruction
about the Christ, let us advance to mature manhood and not be a continually relaying a
foundation of repentance from lifeless works, and of faith in God, or of teaching about
ceremonial washings, the laying on of hands, the resurrection of the dead, and the last
judgment. And advance we will, if God permits."
As we read this rather surprising advice of the Apostle, we are
inclined to wonder just how it was received by the brethren of that time. If we judge them
by ourselves today, it would not surprise us to learn that there were some objections
raised to the elimination here proposed. Would not some dear brethren, upon whom the
responsibility of leading a study had been laid, object, and complain that all their
favorite subjects had been discounted? And surely many brethren possessing talents for
public speaking, or private exhortation, would likewise feel disposed to say, "Why,
Paul, if we should. cease to make it our special business to preach about repentance and
the laying aside of our own works and accepting by faith the works of God, and fail to
keep repeating our cherished traditions, and our laying on of hands whereby we define our
approval or disapproval of persons and teachings, and thus claim to keep the true Church
separate from others; and if we are not to specially keep the themes of the resurrection
and the final judgment before the minds of the brethren, what is there left to discourse
upon?"
We are quite certain that there was no intention on the part of the
Apostle in giving this advice to encourage any of the brethren to discard these subjects
or to underestimate their importance as a part of the whole counsel of God and therefore
essential to a clear understanding of His will concerning us. Neither would he want us to
understand that henceforth these subjects should never be used. His own conduct would show
that under proper conditions; and when the circumstances required it, the pr open course
would be to dispense milk to babes and strong meat to those more matured. The advice
illustrated a deep desire on the part of the Apostle. How much he yearned for the
brethren! Like a mother with deep anxiety watching the growth of her child, noticing its
development of mind and body special delight as the helplessness of the new-born babe
gives place to the comprehending intellect and the powers of muscle and speech and
locomotion leave behind the unintelligible sounds, and the cradle. Just as it would mean
pain and anguish of mind and disappointment to her should she see no developments, no
responding mentality, no signs of growth, so with this beloved Apostle.
Why Many Enter Not In
Babes in Christ, as such in their normal condition, St. Paul tenderly
nourished, but when these babes remained dwarfs and continued so limited in spiritual
powers of assimilation as to require only milk, then his disappointment was keen. Back of
the advice we are discussing, was the suggestion that by this time these elementary
features of knowledge should be so well understood and the foundation they represent so
firmly established, that now the evidence of maturity should be manifest, and in the
private meditations of the brethren and in their little gatherings it should be their
special desire to elevate their minds to the more vital subjects, the deeper truths so
frequently referred to in the various. letters of the Apostle. Above all he would surely
delight to lead them on in the way of faith, to the "life of faith" he himself
lived.
We are forced to conclude that comparatively few to whom this advice
was directly given ever reached the glorious summit, where a vision of the realms of faith
became a personal experience. And it has been ever thus. The records of God's typical
people abound with the testimony of their utter failure to lay hold of their exceptional
privileges. At the outset of their journey the command went forth: "Speak unto the
children of Israel that they go forward." Sufficient evidence was given them to prove
to them that this command haring been issued by Jehovah was the greatest guarantee that
nothing could hinder their advance, so long as obedient faith operated in their midst. But
after all, the record of the mercy and patience and faithfulness of God toward them, the
Apostle must write the discreditable testimony, "They entered not in because of
unbelief."
But sadder still will the record be when the pages of history
covering the actings and failures of those who have enjoyed exceptional privileges in this
Age are opened, when the call of the Church becomes known by the world in general, and the
minds of men become so illuminated by the restitution processes as to be able to
comprehend in some measure the greatness of the privilege enjoyed during this Age. They
will doubtless marvel at the record as again they observe history repeated -- "They
entered not in because of unbelief." Occupied with fleshpots, never entirely
appreciative of their deliverance from Egypt, never leaving fully the delights of material
things enjoyed in Egypt, and forever doubtful of the love and power of their Leader whose
word had been repeatedly given, assuring them of untold blessings if their faith met the
requirements. Like their typical predecessors, as the people of God, they have been so
occupied with elementary matters, and so lacking in faith and obedience, that God has
never been permitted the joy of opening the windows of heaven to dispense the showers of
blessing greater than their capacity to contain.
"My Soul Thirsteth For God"
No true child of God whose heart is open to the influences of the
Holy Spirit can be without that hunger of soul that yearns for the closest possible
fellowship with God and our Lord Jesus Christ. Moreover, such faithful souls never reach
the point where the desire to know God ceases to be a powerful incentive to explore His
unsearchable riches of grace and wisdom, but as expressed by the beloved David, "As
the hart panteth after the water brook, so panteth my soul after thee, O God. My soul
thirsteth for God, for the living God; when shall I come and appear before God?"
(Psa. 42:1, 2.) So these continue to experience that blessed hunger that will remain as a
real integral part of their spiritual life until they awake, satisfied in His likeness.
It therefore becomes an important witness of the Spirit to us of we
find ourselves earnestly desiring this fuller, larger comprehension of the "beauty of
the Lord," and if our chief aim in life can be expressed in the language of
Scripture, "One thing have I desired of the Lord, that will Z seek after; that I may
dwell in the house of the Lord all the days of my life to behold the beauty of the Lord
and to inquire in His temple." -- Psa. 27:4.
Does it not seem regrettable that so few, apparently, ever reach this
much-to-be-desired condition? This is evidenced by the fact that for any one of deep
spiritual cravings to draw aside occasionally from the beaten path of elementary study and
rehearsal of foundational truths to explore the realms of,faith's high vantage ground,
filled with blessed possibilities and heavenly realities, will almost invariably result in
his being considered peculiar and of questionable temperament -- a chaser after visionary
hallucinations that have no substantial qualities vital to the soul's progress and joy.
Contending Over Matters of Less Importance
There is, however, a warmth of inexpressible pleasure associated with
the, diversified experiences of the man of God, who is endowed with this rich gift of
faith and vision, to which the cold matter of fact brother may be a comparative stranger!
To the mind of the latter there is so much more tangible satisfaction in unraveling
theological problems and adjusting the various doctrinal and dispensational truths, and he
!is occupied largely in earnestly contending for these -- why trouble about the things
beyond these definite lines? Perhaps he may be disposed to question the reality and value
of thus eagerness to avail oneself of all the blessings. and joys of the life of faith
that are supposed to lie just beyond the purely intellectual, because he may have observed
that some of its advocates have confused it with a sort of denial of facts, an unreal
emotionalism that: cannot be harmonized with facts, and that cannot be applied
intelligently to the very practical, real, experiences of life. But the life of faith as
taught in the Scriptures, thank God, is a blessed reality as many can testify. It is
compatible with that spirit of a sound mind that emanates from God -- that mind that is
imparted to us by the Holy Spirit's power as it interprets for us the Divine .Word. And it
His this happy medium that we should seek to understand. If "We can receive it"
and cultivate it to the point of daily, hourly application, we will find it blessedly
true, as we so often sing:
"If our
faith is true and simple,
We will take Him at His Word,
And our lives will be all sunshine
In the sweetness of our Lord."
How May We Reach This Higher Ground?
As an exponent of the life of rest and trust through faith in Christ,
we have in the Apostle Paul a worthy example, and a most practical instructor. He was no
idle theorist, indulging in metaphorical expressions that could have no tangible meaning
to the average mind amongst the brethren he so earnestly desired to assist to spiritual
maturity in Christ Jesus. Hence there was no thought of diminishing the reality of the
weaknesses and deformities of the flesh, its limitations, and ever present opposition to
the mind of the Spirit by any sophistical absurdities that would seek to disabuse
Timothy's mind of the idea that his chronic stomach trouble was anything real, or that
would harass the mind of his beloved co-laborer, Epaphroditus, with chidings about being
self-deceived regarding the seriousness of his illness. Neither .did he engage in any
delusive arguments in denial of his own "thorn in the flesh" and his physical
and mental infirmities and anxieties, but on the contrary acknowledged that his experience
was exceptional in the way of responsibilities and consequential anxiety -- troubles on
every side, fears within and without, "being burdened," groaning within
ourselves," sleepless nights when the care of all the Churches, weighed heavily upon
his heart. The tears of love and disappointment frequently fell as he learned of the
discord springing up here and there amongst his beloved little groups of brethren, and his
feelings of righteous indignation were aroused on account of perfidious leaders who would
take advantage of his absence to proclaim some false teachings in the Church.
Surely St. Paul was a man of like passions with ourselves, and yet
how he towers above us in his triumphant faith! By virtue of his victory over
extraordinary, besetments and unparalleled oppositions and hindrances, he stands out an
inspiring testimonial of "grace sufficient," of Divine power "made perfect
in, weakness," and beckons us to venture boldly onward and upward until we too may
confidently say, "Thanks be unto God who causeth us always to triumph through our
Lord Jesus Christ."
How then may we reach. this higher ground and possess experimentally
the victory that overcometh the world and all its influences? In 2 Cor. 4:16-18, we read:
"For which cause we faint not; but though our outward man perish, yet the inward man
is renewed day by day. For our light affliction, which is but for a moment, worketh for us
a far more exceeding and eternal weight of glory; while we look not at the things which
are seen, but at the things which are not seen: for the things which are seen are
temporal; but the things which are not seen are eternal." Here we have a profound
truth beautifully and practically stated, and the secret. revealed of "rejoicing
evermore" with its re-echo, "And again I say rejoice," even though all
outward circumstances seem against us.
And not alone in these Scriptures but in numerous other references to
present experiences; we find the same true philosophy underlying the admonitions given,
namely that so much depends upon the object that absorbs our attention, that holds our
gaze in concentrated interest and fixity. As illustrated in those beautiful lines
"Since
mine eyes were fixed on Jesus,
I've lost sight of all beside,
So enchained my spirit's vision,
Looking at the crucified."
"Looking Unto Jesus"
When conditions seem to require special effort to awaken renewed
faithfulness in following the Master's footsteps, what suggestion could be more
appropriate than the text, "Looking unto Jesus the author and finisher of our faith;
who for the joy that was set before Him endured the cross, despising the shame, and is set
down at the right hand of the throne of God." (Heb. 12:2.) With the mind directed to
His loyalty to God, and the eyes riveted upon His faithful endurance of the contradiction
of sinners, and His obedience unto death, who could fail to experience a fresh impulse and
urge, and a thrill of admiration that would minimize our little trials and contradictions
in comparison, and cause a renewed determination to keep the eyes fixed on Jesus.
Again, when it is expedient to rehearse the conditions. of
joint-heirship with Christ in the Kingdom-that if we would reign, we must suffer -- how
appropriate to put the weight of argument where the Apostle seems to put it, not on the
sufferings; but on the glory: "For I reckon that the sufferings of this present time
are not worthy to be compared with the glory that shall be revealed in us." (Rom.
8:18.) Here we have the principle suggested, the open door into the secret of His
tabernacle, where we may dwell secure, and know in a positive, intelligent, personal
manner, the reality of things, that hitherto may have been but vague theories, or perhaps,
to us, real attainments that have always seemed just beyond our ability to comprehend and
grasp.
Faith deals with the future and the invisible and is operative only
until lost in actual slight and possession -- "for what a man seeth why doth he yet
hope for it?" Once the fruition of hope has been reached, faith ceases, and the joys
of realization take the place of faith's anticipation. Thus faith is like a powerful
telescope that we may now focus on the heavenly, invisible things, and bring them within
reach of our spiritual vision, where we may enjoy them in delightful foretaste and feast
our souls even now upon their incomparable worth; "for God hath revealed them unto us
by His Spirit." The riches and treasures we hope for are all in the future, since the
present temporal things have lost their attraction, and our heart's affections are now set
on things above. Thus we see the great need of being inseparably linked with the
invisible, eternal realities beyond the veil, of having "an anchor within the veil
both sure and steadfast," for in the invisible is our strength, our spiritual
vitality. Only, as we are in living union with the unseen powers of God's unlimited
spiritual agencies, can we hope to possess the stability of faith that will "shine
more bright and clear," while the fire of life's experiences removes the lingering
elements of dross and weakness.
Translated Out of the Realm of Things Seen
If we go back into the history of some of God's heroes of faith, we
note how evident it is that it was their unshakable faith in the things future that
sustained them through those severe testings recorded by the Apostle in Hebrews 11, and
elsewhere. The confidence they exercised in the ultimate enjoyment of the then far away
reward constituted their greatest source of strength. Of Abraham we read, "Abraham
rejoiced to see My day and he saw it and was glad." Of others of subsequent times it
is written, "These all died in faith, not having received the promises, but having
seen them afar off, and were persuaded of them, and embraced them, and confessed that they
were strangers and pilgrims on the earth." We find St. Peter continuing the same line
of suggestion in his statement to the Church: "Unto us are given exceeding great and
precious promises [promises of future glories]; that by these ye might be partakers of the
Divine nature, having escaped the corruption that is in the world through lust."
Faith in the promises and confidence in Him who has promised, and the resulting
purification engendered by such a hope of the eternal future, constitute the essentials of
Christian experience.
How manifest it now becomes that there are no mystical complications
of terms necessary to describe the life of faith, no hindrances to its being clearly seen
by even the weakest saint. It is within the reach of all who seek it, and may be briefly
comprehended in as simple an expression as "Knowing God and having faith in His
Word." As observed foregoing, this will mean knowing God in intimate fellowship, and
through faith in His promises experiencing not only a translation out of the kingdom of
darkness into the Kingdom of His dear Son, but an ascension out of the realm of things
seen, into the heavenlies in Christ Jesus, whereby the law of contrasts makes earthly
sufferings and earthly advantages fade before the brilliancy of the celestial glory of the
things not seen.
But although all this may be epitomized into so brief a statement,
its attainment, like many of the Lord's richest blessings that properly belong to His
people, can be realized only when the heart is made receptive and properly prepared to
receive it; or to use the words of Jesus, "This kind goeth not out but by prayer and
fasting." There may be a general dispensation of blessing common to all in the
benevolence of the great Creator, but not so with these special evidences of endearment
that are held in reservation until they are earnestly desired and sought. This is the
great requisite to a personal fellowship with Him -- "Draw nigh to God and He will
draw nigh to you." "Ask and ye shall receive, seek and ye shall find."
"Blessed are they who hunger and thirst after righteousness for they shall be
filled."
Prayer as a Factor in the Life of Faith
The Christian, as Scripturally defined, is preeminently a man of
prayer; and no substitute for prayer as a way to the mind and heart of God can ever be
found. No progress in the life of faith can ever be hoped for by any who fail to live the
life a prayer. Let us note well this point and first of all consider what proportion of
our life could be described as a life of prayer. "Pray without ceasing," is the
word of the Apostle and the outstanding characteristic of his successful ministry. We have
been reminded of the beauty and 'appropriateness of the simple request of the disciples as
they approached the Lord in the days of His ministry -- "Lord, teach us to
pray." How we might have thought their request would have been first of all,
"Lord, teach us to preach -- teach us how to address the multitudes in the language
of the learned and educated, so that we may accomplish great things in the ministry to
which you have called us." How beautifully significant their prayer! Would it not
mean -- "Lord, teach us how to pray in harmony with the Father's will; show us how to
approach into personal nearness with the Father and His infinite wisdom and power; show us
how to live near the throne of heavenly grace and in the immediate presence of God, that
our strength may be renewed and grace sufficient realized; where we may receive the
benediction of the Spirit's ministry and be led into the paths of obedient, efficient
service."
As we too desire the fullness of His favor, and to be endued with the
unction from on high in order that we may glorify Him and be increasingly enriched in
spiritual experiences, by the "grace and peace multiplied unto us , through the
knowledge of God and of Jesus Christ our Lord," how necessary to know how to pray,
and to value this medium of entrance into the holiest of all, for
"Prayer
is appointed to convey
The blessings God designs to give.
In every case, should Christians pray,
If near the fount of grace they'd live."
None Can Teach Like God
"Nothing can possibly make up for the lack of secret communion
with God, or the training and discipline of His school. 'All the wisdom of the Egyptians'
would not have qualified Moses for his future path . . . . He might have taken out his
degree in the school of man, and yet have to learn his alphabet in the school of God. Mere
human wisdom and learning, how valuable soever in themselves; can never constitute any one
servant of God, nor equip him for any department of Divine service . . . . 'The man whom
God will use must be endowed with widely different qualifications -- such qualifications
as can alone be found in the deep and hallowed retirement of the Lord's presence. . . .
None can teach like God; and all who will learn o£ Him must be alone with Him. 'In the desert God will teach thee.' . . .
Beloved reader, may you prove, in your own deep experience, the real meaning. of 'the
backside of the desert,' that sacred spot where nature is laid in the dust and God alone
exalted. There it is that men and things the world and self-present circumstances and
their influence, are all valued at what they are really worth . . . . The heart that has
found itself in the presence of God, at 'the backside of the desert' has right thoughts
about everything. It is raised far above the exciting influence of this world's schemes .
. . . The sigh of ambition is not heaved there. This world's fading laurels do not tempt
there. The thirst for gold is not felt there. The eye is never dimmed with lust, nor the
heart swollen with pride there. Human applause does not elate, nor human censure depress
there. In a word, everything is set aside save the stillness and light of the Divine
presence. God's voice alone is heard -- His light enjoyed -- His thoughts received. This
is the place to which all must go to be educated for the ministry . . . . It is when we
begin, continue, and end our work at the Master's feet, that our service will be of the
right kind."
(Continued in next issue)
"Into my
closet fleeing, as the dove
Doth homeward flee,
I haste away to ponder o'er Thy love
Alone with Thee!
"In the
dim wood, by human ear unheard,
Joyous and free,
Lord! I adore Thee, feasting on Thy Word
Alone with Thee!
"Amid the
busy city, thronged and gay,
But One I see,
Tasting sweet peace, as unobserved I pray
Alone with Thee!
"O happy
life! Life hid with Christ in God!
So making me,
At home and by the wayside and abroad,
Alone with Thee!"
"To whom God would make
known what is the riches of the glory of this mystery among, the Gentiles; which is Christ
in you, the hope of glory." -- Col. 1:27.
WE READ concerning the Savior that in parables and in dark, symbolic
sayings He opened His mouth and taught His disciples, expecting that in due time through
the assistance of the Spirit's illumination they would be enabled to interpret His
words, or be enabled to judge of the correctness of any interpretation offered by others,
as these symbolical lessons He gave should become meat in due season. And when on one
occasion in stead of using their minds to draw from the par able the implied lesson,
the disciples asked for the interpretation of a parable, Jesus suggestively and
reprovingly replied, "How then will ye know all parables?" Surely the Lord would
have us think, consider, and put our God-given mental faculties to their legitimate use in
connection with arriving at an understanding of the Divine messages.
Language is but a medium for the communication of thought, and words
are but symbols of ideas. When words are so plain in sentences as to express an
impossibility or an absurdity when considered literally, but do forcibly illustrate a
known truth when symbolically interpreted, we instinctively recognize the figure; and are
instructed by it. In this way many of the deep things of God, the spiritual things, are
expressed to us, since they are often forcibly illustrated by things familiar to us on the
natural plane. Thus, for instance, the resurrection both natural and spiritual finds an
illustration in the processes of vegetation (1 Cor. 15:35-38); and the processes of the
beginning, development, and final perfection of the spiritual sons of God find a
remarkable illustration in the begetting, quickening, and birth of the natural man.
Formation of the Christ Character
Bearing in mind these wholesome reflections, together with the fact
that the Scriptures abound in these symbolic expressions of truth, we will realize
assistance as we consider the Apostle's meaning when he speaks of "Christ in you, the
hope of glory." He uses the same figure again in his letter to the Galatians,
"My little children of whom I travail in birth again till Christ be formed in
you." Here the Apostle is likening his care and labor and endurance for those who had
been begotten by the Truth to the new nature, to the physical endurance of a mother in
nourishing and sustaining the germ of human life until the new human creature is formed
and able to appropriate for itself the life-sustaining elements of, nature, independent of
her life. So the Apostle sought to nourish and sustain those germs of spiritual being with
his own spiritual life, until, apart from his personal work and influence, they would be
able to appropriate for themselves the God-given elements of spiritual life contained in
the Word of Truth; until the Christ-character should be definitely formed in them.
In no other reasonable sense could the Apostle bear those Galatian
Christians; and in no other reasonable sense could Christ be formed in them, or in us. The
teaching of the Scriptures most evidently is that there must be definiteness and
individuality to Christian character; that each individual Christian must have his
spiritual existence, his new life independent and apart from every other Christian. The
source from, which he is to draw those elements and influences of the spiritual life by
which to form and establish character, is the Word of Truth: "The words that I speak
unto you, they are spirit, and they are life." The Christian who has attained such a
positive state of spiritual individuality, will not need to depend on any fellow Christian
for his existence in the new life, but should be able to remain steadfast in the Lord even
though the one who had originally been instrumental in helping him into Christ should
prove a failure in the Christian life.
St. Paul feared, and had reason to fear; that the Galatian Christians
had not yet come to. this condition of established character -- that the Christ-life was
not yet definitely formed in them. He said, "I am afraid of you, lest I have bestowed
upon you labor in 'vain" (Gal. 4:11); for already they were giving heed to seducing
teachers and departing from the faith, showing that they were not established in the
Truth, and consequently not established in the spirit of the Truth, which is the spirit of
Christ, and, hence, that Christ was not yet formed in them.
Significance of the Hidden Life
Alas, how often .it is seen among those who bear the name of Christ,
and who have truly received the spirit of adoption as sons of God, that Christ is not yet
formed in them! that they have not yet reached that degree of development which manifests
a distinct spiritual individuality! ! They depend largely upon the spiritual life of
others, and if their spiritual life declines these dependent ones suffer a similar
decline; if they go into error, these follow, as did many of those Galatian Christians to
whom St. Paul wrote. How is it, beloved, in our several cases? Let us apply the question
to ourselves -- Is Christ formed in us so fully that none of these things move us? that,
however they may grieve us at heart, they cannot affect our spiritual life? That is what
it is to have "Christ in you, the hope of glory." Another has observed to good
advantage:
"The life hid with Christ in God is a hidden life, as to its
source, but it must not be hidden as to its practical results. People must see that we
walk as Christ walked, if we say that we are abiding in Him. We must prove that we
'possess' that which we 'profess.' We must, in short, be real followers of Christ, and not
theoretical ones only. And this means a great deal. It means that we must really and
absolutely turn our backs on everything that is contrary to the perfect will of God. It
means that we are to be a 'peculiar people,' not only in the eyes. of God, but in the eyes
of the world around us; and that, wherever we go, it will be known from our habits, our
tempers, our conversation and our pursuits, that we are followers of the Lord Jesus
Christ, and are not of the world, even as He was not of the world. We must no longer look
upon our money as our own, but as belonging to the Lord, to be used in His service. We
must not feel at liberty to use our energies exclusively in the pursuit of worldly means,
but must recognize, that, if we seek first the Kingdom of God and His righteousness, all
needful things shall be added unto us. We shall find ourselves forbidden to seek the
highest places, or to strain after worldly advantages. We shall not be permitted to make
self, as heretofore, the center of all our thoughts and all our aims. Our days will have
to be spent, not in serving ourselves, but in serving the Lord; and we shall find
ourselves called upon to bear one another's burdens, and so fulfil the law of Christ. And
all our daily homely duties will be more perfectly performed than ever, because whatever
we do will be done, 'not with eye-service, as men-pleasers, but as the servants of Christ,
doing the will of God from the heart.'
"Into all this we shall undoubtedly be led by the Spirit of God,
if we give ourselves up to His guidance. But unless we have the right standard of
Christian life set before us, we may be hindered by our ignorance from recognizing His
voice."
Abiding Presence of the Father and the Son
We need see no cloak of mystery thrown around the Apostle's words,
"Christ in you, the hope of glory"; as though it was in some secret way known
only to the initiated, that Christ personally comes into the consecrated soul and uses
that soul simply as a machine; and that the machine is about infallible because Christ is
using it. Surely the Apostle intended to convey no such idea in this language. It is true
that Jesus said, "He that hath My commandments and keepeth them . . . shall be loved
of My Father, and I will love him, and will manifest Myself to him; . . . and We will come
unto him and make Our abode with him." But we notice that this promise of the abiding
presence of the Father and the Son is to those who love and keep the commandments of the
Lord Jesus. Any, therefore, who would ignore the Word of the Lord and have not His
commandments -- who do not know what they are and hence cannot keep them, but who hearken
to the voice of their own imaginations, and note all the changing states of their own
feelings, mistaking them for the voice of the Lord and following the impressions arising
from this source, instead of the commandments or teachings of the Lord -- such would be
quite mistaken in claiming this promise. St. Paul again says, "Know ye not . . . that
Jesus Christ is in you, except ye be reprobates?" and then he, exhorts that we
examine ourselves whether we be in the faith, or whether we have rejected the faith and
thus .become reprobates-no longer acceptable to God. (2 Cor. 13:5.) Every true child of God has respect to the
commandments of God: he searches the Scriptures that he may know, them, and is not left in
ignorance of them; and, learning them, he endeavors to keep them, and the abiding presence
of the Father and the Son is with all such so long as they continue to hold and to keep,
(obey) His commandments-to hold the Truth in righteousness.
To have the Truth and to keep it is not merely to accept it on the
recommendation of some friend, and because it gives some comfort and costs nothing, and to
hold it until some other presumed friend dazzles the unsettled mind with some fanciful
theory. The promise of the abiding presence of the Father and the Son is not to such.
Christ is not in them; Christ is in the humble and sincere ones. He and the Father love
and abide with them.
Special Divine Supervision Over the Faithful
We may think of the abiding presence of the Father and the Son as
somewhat after the order of the personal, loving thought, interest, and sympathy of an
earthly friend following us, abiding with us, even though many miles away. In a similar,
and yet in a fuller, broader sense, the Lord is ever present with His people. He is ever
exercising a personal supervision of all their affairs and interests, especially as they
have to do with the new life, the Christ formed in them; He is protecting His people in
times of peril, providing for them in both temporal and spiritual things; ever ready to
note every manifestation of loving obedience and loyalty to His will. We may even suppose
that the providence of the Lord has to do with shaping the various influences around us to
the intent that we may receive that discipline and refining necessary for our development;
and He is ready to hearken to our feeblest call for aide or sympathy or fellowship with
Him. Nor need we suppose that He is for one moment ever off guard, or unmindful of our
circumstances and our needs, whether we appeal to Him amidst our labors and toils of the
day, or in the silence and quietness of the night. To realize such abiding faithfulness is
a most blessed experience. And every true child of the Lord may possess this evidence of
his relationship with God. Such loving care may be more in evidence at some times than
others, as for example, in the case of some fiery ordeal, testing one's faith and strength
of character and making necessary an urgent call to the Lord for help; in response to
which there comes the answer, bringing a blessed consciousness from whence it comes. Thus
"E'en
sorrow, touched by heaven, grows bright,
With more than rapture's ray,
As darkness shows us world's of light
We never saw by day."
Every true child of God has these precious evidences of son-ship, and
the roughest places in his pathway are so illuminated with Divine grace that they become
the brightest, and memory continues to refer to them with thankfulness; and faith and hope
and love grow strong and inspiring.
Transformed and Heavenly Minded
Our Lord always links the
progress and development of our spiritual life with our receiving and obeying the Truth,
and every child of God should beware of that teaching which claims to be in advance of the
Word, and that Christ or the Holy Spirit speaks to such advanced Christians independently
of the Word. When we read, "He that dwelleth in love dwelleth in God, and God in
him" (1 John 4:16), the only reasonable interpretation is that we dwell in the love
and favor, and in the spirit or disposition of God; and that His Spirit or disposition
dwells in us. Thus God by His indwelling Spirit Works in His people to will and to do His
good pleasure (Phil. 2:13) and such are reckoned as not in the flesh, but in the spirit,
if the Spirit of God dwells in them. (Rom. 8:8, 9.) But who are these to whom God comes so
near and with wham He dwells? They are the self-surrendered ones; they wait in resignation
for the Father's leading:
"Meekness and quietness of spirit become in time the
characteristics of the daily life. A submissive acceptance of the will of God, as it comes
din the hourly events of each day, is manifested; pliability in the hands of God to do or
to suffer all the good pleasure of His will; sweetness under provocation; calmness in the
midst of turmoil and bustle; a yielding to the wishes of others, and- an insensibility to
slights and affronts; absence of worry or anxiety; deliverance from care and fear -all
these, and many other similar graces are invariably found to be the natural outward
development of that inward life which is hid with Christ in God. Then as to the habits of
life; we always see such Christians sooner or later laying aside thoughts of self, and
becoming full of consideration for others; they dress and live in simple, healthful ways;
they renounce self-indulgent habits, and surrender all purely fleshly gratifications. Some
helpful work for others is taken up, and useless occupations are dropped put of the life.
God's glory, and the welfare of His creatures; become the absorbing delight of the soul.
The voice is dedicated to Him, to be used in singing His praises. The purse is placed at
His disposal. The pen is dedicated to write for Him, the lips to speak for Him; the hands
and the feet to do His bidding. Year after year such Christians are seen to grow more
unworldly, more serene, more heavenly-minded, more transformed, more like Christ, until
even their very faces express so much of the beautiful inward Divine life, that all who
look at them cannot but take knowledge of them that they live with Jesus, and are abiding
in Him."
Let us endeavor to have more and more of the mind, the Spirit of God
-- to have His Word abide in us richly (John 15:7; Col. 3:16) --- to have and to keep His
commandments, that the abiding presence of the father and the Son may be with us; and
that, realizing that the Christ-character and life are definitely formed in us, the hope
of glory may be ours; for our Lord said, "Not every one that with unto Me, Lord,
Lord, shall enter into the Kingdom of heaven, but he that doeth the will of My Father
which is in heaven." How careful then should we be in seeking seeking both to know
and to do the will of God. Many indeed will come forth with the plea of their wonderful
works, hop ing to be admitted into the Kindgom, but only those will be recognized who
have done the will of the Lord, and who have no theories or works of their own whereof to
boast.
Dear Brethren in Christ:
I have the great pleasure of sending you another subscription.
Enclosed find check for $1 to pay for same. Sister _____ formally left the I. B. S. A.
last Sunday. She has been with them right here in this town, their treasurer and greatest
worker for twenty years -- has canvassed this town of 45,000 over many times. She is one
of the most beautiful, humble characters I have ever known. They will miss her.
Sister ----- who tells me she sent her subscription in today, also
left the I. B. S. A. yesterday. Brother Blackburn will remember these sisters as they both
attended some of his meetings here. We are greatly rejoicing over the deliverance of these
dear sisters from Babylonish bondage.
I also had the pleasure of hearing our very much esteemed Brother
____ of ____ deliver his farewell discourse to the I. B. S. A. Class there last Sunday and
a more loving, though very plain and logical discourse I have seldom heard. Brother _____
has been an elder there for thirteen years -- a very pillar, their best public speaker
and very highly esteemed by all -- or has been heretofore. Tonight they are having a
meeting there to dispose of his case, and of course will vote him, and all who follow him,
out. He will take out with him many of the 300 in the Class . . . . Brother _____ spoke on
the voice of the good Shepherd, the gentle,
kind, loving, persuasive voice, and contrasted it with the harsh, driving, lacerating
voice of the stranger who is an hireling,
whose voice the sheep would not follow, and he
said among other things that the "Abomination of Desolation" was right now
standing in the (once) "holy place" and that the whip of eternal torment was
never held over any sect so persistently as the whip of the fear of the Second Death is
now held over the I. B.. S. A. members. We met in the evening. with the dear brethren of
the Associated Bible Students there and enjoyed the fellowship very much.
God bless you for the noble work you are doing in feeding the sheep
and lambs. I enjoy each issue of the Herald better than the last.
Your sister by His kind favor, H. L. W.-Wash.
VOL. X. July 15, 1927 No. 14
THE eyes of many in Christendom at this time are turned in the
direction of the World Conference on Faith and Order to be held at Lausanne in August,
having as its object the promotion of Christian unity. It is said that as many as 500
delegates representing 87 national churches are thus associated in making the attempt at
unity. The Roman Catholic Church is not one of these, for the reason that the basic
teachings of Catholicism would forbid participation with other Christian bodies in
undertaking such a project; the teaching of that system, being that she is the only church
of which the Lord takes any notice and she alone represents Christ and His work amongst
men.
It is interesting to note the various comments of a number of
prominent observers, some of whom are more directly concerned in the movement toward unity
than others. We quote from "The Literary Digest" of June 18th a review of a
number of interesting observations:
"The purpose of the conference, as outlined by Bishop W. A.
Manning in an address to the Episcopal Diocese of New York, is not to arrange terms of
reunion between the communions, but to discuss differences in the spirit of love and
brotherhood, with the hope that through such discussion misunderstandings may be removed,
differing positions may be :more clearly and justly understood, and the way opened for
definite steps toward reunion. No surrender or compromise of any doctrine or position will
be sought, and the delegates will carry no authority to commit the Churches from which
they come to any proposal. Their prayer is that from the deliberations will result
recommendations worthy to be referred to all the Churches for their consideration. Three
great themes will take up the major portion of the discussions, we read -- the faith of
the reunited Church and the form of its expression; the ministry of the reunited Church
and the means of obtaining its universal recognition, and the sacraments and the manner of
their administration. As further explained by former Secretary of State Charles Evens
Hughes, chairman of the American committee which is to arrange for the World Conference,
'no one is to be asked to surrender honest conviction, to sacrifice independence of
thought, much less to give up sincerity,' but the delegates 'can not be insensible to the
duty to rise above the differences which dissipate spiritual energy and make antagonisms
more impressive than faith. Not to conceal disagreements, but to ascertain in how much we
agree.' In a sympathetic discussion of its aims the 'Houston Post-Dispatch' says the
conference is coming at a propitious time, since 'after a period of manifestations of
religious prejudices and of emphasizing of creedal differences, there is evidence a
reaction toward a more tolerant attitude.' The Texas paper then points out:
"'The lines that divide many of ,the denominational bodies are
very strongly drawn, and there is no prospect of their being wiped out, if by wiping them
out it is meant that organic union is to be effected. To do this, of course, is not the
primary purpose of the conference. In considering this matter it is desirable that a clear
distinction be drawn between unity of spirit and union of organized bodies. The latter is
a secondary consideration. Nothing would be gained, while a great deal would be lost, if
organizations were merged without a unity of spirit having come to dwell in the hearts of
the member of the combination."'
While the Catholic Church as such takes no notice of the Lausanne
Conference, yet some of her representatives have given out expressions which very probably
clearly represent the general attitude of the Catholic denomination.
"Writing in 'Thought', a new Jesuit weekly, the Rev. William H.
McClellan notes that the 'Osservatore Romano,' which, 'although not strictly an official
organ of the Vatican, is regarded as fairly reflecting its attitude on matters of general
interest,' frankly acknowledges concern in the 'impending experiment.' It welcomes, writes
Father McClellan, 'the evidence of earnest desire for unity "in these meetings of the
Protestant and schismatic world," avows its disposition "to admit the good-will
of those promoting" the movement, and remarks that a sincere quest of unity will find
it "only there where it is," in that repository of faith and charity which was
and is the realization of Christian unity.' Saying that the prayers of Rome for Christian
unity 'are the sincerest, the warmest, and the most confident,' Father McClellan goes on:
'That the World Conference, or any similarly conceived endeavor after
better things, could not be an object of utter indifference to the faithful of Christ, the
"Osservatore's" public comment was not really the first intimation. It little
more than echoes and unfolds a briefer statement of eight years, previous by the late
Pontiff Benedict XV. Both in itself and in certain consequences ensuing from its occasion,
that utterance sounded the keynote of the Church's attitude toward the present situation,
and is therefore worthy of attentive consideration.
"'To enter into friendly conference with other Christians, who
are organized far action independent of Christ's commission, and who world invite its only
lawful possessor to discuss its tenure, its efficacy, and even its very existence, would
be a proceeding to which Peter's heir could and did apply but one word. He did not term it
superfluous or unprofitable, but simply impossible. To many the saying has seemed a hard
one. But at least it is self-consistent; and, most significantly, it has never
varied."'
The Lord's Word with regard to the purpose of this Age and the manner
in which it is to be concluded, does not indicate that this World Conference that is
proposed to be held at Lausanne will fulfil all the Lord's good pleasure with regard to
assembling and uniting the real And true Church of Christ on earth, for the obvious reason
that the clear analysis which Jesus and the Apostles gave as to true discipleship, as to
what constitutes a Christian, makes manifest that the masses of the people who compose the
religious (bodies of Christendom are really not members of the. true Church of Christ in
any sense. We must however be sympathetic with every feeling of good will and effort on
the part of well meaning people to approach a condition more nearly in harmony with the
example and precept of the great Founder of the Church than that which has existed in the
past or that exists today. On the other hand, the Scriptures and history agree that when
men set out to execute a program for the Lord and ignore His Word of counsel respecting
the matter, their achievement generally proves to be detrimental and injurious so far as
the liberties and privileges of the true disciples of Christ are concerned. Thus in the
past as men who have professed to represent God's Church on earth have considered it their
calling to establish His Kingdom and restrain evil and all opponents in this Age, they
have invariably misunderstood the work and mission of the true saints and have adopted
measures and passed laves that. have brought much distress and suffering to the faithful.
To what extent there may be a repetition of this in the future none can say. We can safely
rest all of that feature in the Lord's hand without any undue anxiety, knowing that He
will yet fulfill all of His good purposes toward those who are the sheep of His flock, and
who know the voice of the Good Shepherd.
"Godliness is profitable
unto all things, having promise of the life that now is, and of that which is to
come." -- 1 Tim. 4:8
GODLINESS and piety are terms more or less of one meaning and are
used to denote that reverence, that devotion and obedience to God that characterize the
lives of all His true children. It is the state and attitude of heart towards Gad that is
thus described, and since this is so, loving conformity to the will of God must
necessarily follow. How to be a true exponent of piety, how to live godly; must be the
great theme of every Christian. It has ever engaged the most careful and sober
consideration of all those whose souls have thirsted after the living God. Such as have
experienced the power of a redeemed life, who know the joys of sins forgiven, and who have
in grateful response surrendered their all to God, will surely seek to understand how they
may yet the more fully express in word, thought, and deed that sanctity of spirit and that
holiness unto God that will insure His approval. Unspeakable indeed are the blessings of
peace of heart and joy in the Lord known to those who evince that disinterested piety that
never fails, that is self-forgetful and seeks only the glory of God! While it is but the
natural response of the creature to the Creator, yet under the present condition of human
depravity with the motions of sin in alt flesh, it is only by the assistance, grace, and
Spirit of the Lord that any can make headway in living the godly life.
Real piety is not satisfied with a mere intellectual belief; it is
not satisfied to offer to God a barren faith; but it would yield the affections, the heart
-- all. It loves to think of God and feels a sincere joy in communing with Him and in
meditating upon His presence. Some one has said that prayer is the measure of love and
that he who loves much, prays much. "He whose heart is closely united to God, has no
sweeter consolation than in communion with Him. He finds a positive happiness in being
able to love Him, to speak to Him, to meditate upon His attributes, to adore His majesty,
to admire His power, to dwell on His goodness, and to yield himself up to His providence.
In this intercourse he pours out, as into the bosom of a tender father, all the sorrows of
his overflowing heart; this is his resource under every affliction; he finds strength and
consolation in spreading out all his weaknesses and all his desires."
The heart that is thus fully given over to God is not divided. It
seeks not to please self and it is not in bondage to man. In simple obedience it finds its
rule of life in the Gospel and is undisturbed by the restless, feverish activities of the
many. It rests confidently in God, submissive to the will of Providence, realizing that
God is working all things after the counsel of His own will and that in His unlimited
power and unerring wisdom He doeth all things well.
Are We Willing to Suffer For God?
The life of separateness from self, the life that is set apart unto
God, is well described by one of God's faithful servants of old, writing upon this
subject. He admonishes that if we would know our true state, we should "examine
ourselves as in the presence of God, and see if such be our piety, and let us view the
subject as it relates to God, to ourselves, and to our neighbors." He continues by
asking:
"1. Are we willing to suffer for God? 2, Does our desire to be
with Him destroy our fear of death? 3. Do we love to think of God? 4. Do we give ourselves
up to Him? It is by asking ourselves these questions, that we shall ascertain the true
state of our souls.
"First, Are we willing to suffer for God? I do not speak of a
certain vague love of suffering, that shows itself in words and fails in actions; of a
willingness to suffer, that consists only in a habit of talking magnificently and
eloquently of the use of crosses, and that shrinks from the slightest personal
inconvenience and indulges in all the seductive pleasures of a sensual life. Neither do I
mean a certain fanciful spirituality that is ever meditating upon resignation, patience,
and the joy of tribulation, while the whole life discovers a jealous self-love, unwilling
to suffer anything.
"In vain will you attempt to follow Jesus, if you do not bear
His cross. . . . Will not the faithful soul rejoice to suffer in imitation of Jesus,
and to show His love for Him? If I were seriously persuaded that the life of a Christian
is a life of patience and self-denial, if in sincerity and truth I loved Jesus Christ, who
suffered and humbled Himself for me, should I be contented with talking of trials when I
am called upon to bear them, with giving lessons to my neighbor and not applying them to
myself? Should I be so impatient with the infirmities of others, so discouraged by
obstacles, so disquieted by little troubles, so sensitive about human friendship, so
jealous and intractable towards the faults of others, so lenient and so backward in
mending my own? Should I be so ready to murmur at the trials by which God would prove my
virtue?"
The above questions are of a most searching character, and the honest
and careful consideration of them by those who profess His name, cannot but assist to a
discovery of the lack (if there be such) of the love of God and the power of true piety.
There has. ever mingled in the Church those of varying degrees of faith and godliness,
besides large numbers without any measure whatever of these most essential qualities.
Jesus said, "Not all that saith unto Me, Lord, Lord, shall enter the Kingdom of
Heaven." Something more than the outward forms of godliness and piety are necessary
to membership in the Kingdom. The various lessons from the Great Teacher as, well as from
the Apostles, whom He specially authorized to teach in His name, fully convince us that
there must be real religion, real acquaintance with God, and real regeneration of the
spirit in order to the acquisition of those qualifications necessary to joint-heirship in
the Kingdom. And so this writer continues:
"It is a scandal that might make the pious weep to see men who
profess to be followers of Christ crucified, shrinking from sufferings and trials; men,
who would serve God with all possible convenience, who pretend to sigh after another life,
while they are clinging to all the delights of this, who declaim with zeal against
self-love, while they take all imaginable precautions to save their own from the least
mortification.
Are We Willing to Die for Christ?
"Second, Are we willing to die to be with Christ? One has said
that holiness of life and willingness, to die are inseparable dispositions. 'The love of
this life and of another,' says he, 'cause an incessant conflict in the imperfect soul.
Let not such persons say they wish to live in order to repair the past: if they examine
their hearts they will find that they cling to life because they are not sufficiently
virtuous to desire the pure joys of heaven.' The perfection of our love to God consists in
our feeling an entire confidence in Him. If we loved Him as our father, should we fear Him
as our judge? . . . Should we fly from His presence, should we tremble thus, when sickness
warns us of the approach of death?"
Too often has it been, however, that there was a sort of secret
unbelief lurking in our hearts that has cast a shadow over our way, and has hindered the
full enjoyment of that blessed hope. We may have permitted ourselves to become unduly
despondent over the death of those we love; or we may have been disposed to tremble and
live in dread as we ourselves approach death, as though we were not really feeling the
meaning of our hope; and outsiders looking on may not have been inclined to believe that
we were living in anticipation of a joyous future, judging from the cares and interests
over which we appear to be exercised in the present life.
"How can they to whom religion has opened the path to another
life, they whose hope is full of immortality, how can they reconcile such substantial and
glorious hopes with the vain enjoyments that fill their hearts in. this world? Our piety
must be weak and imperfect, if it do not conquer our fear of death. We must take a very
confused and superficial view of the eternal resources of the Christian at the hour of
death, and of all that he hopes for beyond this transient life, if our hearts do not
kindle with joy at the contemplation of the moment when our sorrows shall pass away and
our felicity begin.
"Let us each ask himself, Am I ready to die? Let me not deceive
myself by a false courage. Does the ardor of my love for God overcome my fear of death? Do
I use this world as not abusing it? Do I regard it as a 'passing shadow? Am I unwilling to
be subjected to its vanities? Is there nothing here that flatters my self-love and
enslaves my affections, making me almost forget eternity? In fine, am I every day
preparing for death? Is it by this thought that I regulate my life? And when the last hour
shall arrive, shall I be prepared for the fatal stroke? Shall I not shrink from its
approach? . . .
Do We Love God's Presence?
"Third, Do we enjoy the contemplation of God? Do we feel a
sincere joy when we pray to Him, and when we meditate upon His presence? . . . Let us
pray then, but let us pray with all our duties before us. Do not let us make eloquent and
abstract prayers that have no connection with the practice of virtue, but let us pray to
become more humble, more docile, more patient, more charitable, more modest, more pure,
more disinterested in the performance of our duties. Without this, our prayer will be an
illusion to ourselves, and a scandal to our neighbor: an illusion to ourselves, for how
often do we see a devotion that only nourishes pride and misleads the imagination; and a
scandal to our neighbor; for there can be none greater than to see a person who prays
unceasingly without correcting his faults, who comes from his orisons neither less
frivolous, nor less discontented and anxious, nor less selfish than he was before.
Are We Fully Surrendered?
"Fourth, Are we resolved to give ourselves up without reserve to
God? Do we consider His protecting providence our best resource, or have we concerning our
own affairs a timid anxiety, that renders us unworthy of His care?
"The disposition essential to the soul that consecrates itself
to God is to desire nothing but in reference to His will. Whence comes it that so many
good people undertake good works without any success? It is because they commence them
without any sincere trust in God, and without a complete renunciation of self. The thought
of self is never entirely excluded. They do not prefer the interest of the work which. is
God's to their own ill-regulated ill inclinations and perverse fancies, to a weak jealousy
of authority and a desire of consideration that contaminates the best things. In fine, it
is because they wish to serve God with a security of benefiting themselves; they are not
willing to risk their own glory, and they would be very unhappy if they were exposed to
any misapprehension through their love for Him. Can we expect from these cowardly and
mercenary souls the magnanimity and the strength that is requisite to promote the designs
of Providence? He who distrusts God is not worthy to be His instrument. God, as St. Paul
says, 'over all is rich,' but it is unto all who call upon Him and trust in Him."
Surely all who desire to be pleasing to God will do well to examine
themselves on these vital points: Is our zeal according to knowledge? Is it pure interest
in doing the will of God and securing His approval that prompts our energies and
activities in the Divine service? Or are we attempting to unite the service of self with
the service of God's sanctuary? "Purify your hearts, ye double minded," says the
Apostle James and St. Paul admonishes "Let every root of bitterness, be put away from
you."
"There is a violent zeal that we must correct; it thinks it can
change the whole world, it would reform everything, it would subject every one to its
laws. The origin of this zeal is disgraceful. The defects of our neighbor interfere with
our own; our vanity is wounded by that of another; our own haughtiness finds our
neighbor's ridiculous and insupportable; our restlessness is rebuked by the sluggishness
and indolence of this person; our gloom is disturbed by the gaiety and frivolities of that
person, and our heedlessness by the shrewdness and address of another.
"If we were faultless, we should not be so much annoyed by the
defects of those with whom we associate. If we were to acknowledge honestly that we have
not virtue enough to bear patiently with our neighbor's weaknesses, we should show our own
imperfection, and this alarms our vanity. We therefore make our weakness pass for
strength, elevate it to a virtue, and call it zeal; an imaginary and often hypocritical
zeal. For is it not surprising to see how tranquil we are about the errors of others when
they do not trouble us; and how soon this wonderful zeal kindles against those who excite
our jealousy, or weary our patience?
"If our zeal be true, it will be regulated by Christianity, it
will begin with ourselves; it will be so occupied with our own defects, our own wants,
that it will find but little time to think of those of others; and when conscience obliges
us to correct our neighbor, we shall be very cautious with regard to ourselves, following
the advice of the Apostle, 'Rebuke thy brother in the spirit of meekness, considering
thyself, lest thou also be tempted.' Whatever is said or done with passion will not make
our neighbor better."
The Place of Compassion and Forbearance
Few Christians have learned the secret of properly dealing with the
faults and sins of their brethren; and it were generally better not to undertake to
correct the conduct of others at all if the Scriptural admonitions on the subject be not
carefully followed. First of all a heart disciplined and softened with great compassion
and sympathy is most requisite. And it were indeed wise for those who would set others
right to make the most careful examination of their own motives first and be very sure
that there is no self-interest to be served and that their own hearts are overflowing with
the compassion and love of Christ; for only the heart that is filled with such sentiments
is qualified to render helpful and constructive criticism.
"Where do we see any good effects from harsh reproof? We must
gain the heart when we would recommend religion; and hearts are won only by love and
condescension. It is not enough to be right, it is dishonoring reason to defend it with
violence and haughtiness. It is by gentleness, by patience, by love, that we insensibly
lead the mind to truth, undermine old prejudices, inspire confidence, and encourage one to
conquer bad habits. When he who receives correction perceives that reproof is given with
ill-humor, his own is not subdued by it, and his self-love revolts at the mortifying
lesson. -- Jas. 1:19, 20
"What pains do we take to acquire consideration and confidence,
what anxiety, what eagerness for reputation! When we serve God thus, we serve Him feebly.
Our hearts are divided between Him and a thousand objects unworthy of being remembered
before Him. We seek the glory of God, we really desire it, but it is upon certain,
conditions which destroy our best purposes . . . . Who is there among us who desires
perfection as it ought to be desired; more than pleasure, more than reputation? Who is
willing to sacrifice to it all that is incompatible with it?
"Our devotion -- is it not the effect of temperament? . . . I
know that the grace of God takes various forms in different minds; but after all, the
essentials of religion are the same, and although there are many ways of going to God,
they all meet at one point; they all bind us to the obedience of the same law, and hold us
in an entire union of sentiment and practice. Yet where do we see this admirable
conformity? . . . One is fervent in prayer, but he is insensible to the miseries and
weaknesses of his neighbor. Another talks much of the love of God and of self-sacrifice,
whilst he is not willing to suffer the least contradiction . . . Place each virtue in
its proper rank. Do for the glory of God all that your love for Him prompts, but begin
with the performance of all the duties of the situation in which you are placed."
Put On Humbleness of Mind
In properly adjusting our relationship with and conduct toward
others, the Lord would have us be very considerate, patient, and long-suffering. Let it be
with holy acting and suffering, and let loving humility occupy the throne; for there is no
quality equal to this in bringing conviction to the heart of another and in exercising a
savory influence. "The foundation of peace with all men is humility. God resists the
proud, but gives grace to the humble. It is essential to men in their mutual intercourse
to cultivate humility; pride is incompatible with pride; hence arise divisions. Humility
is still more necessary where we would promote the designs of God, which are to be
supported only by the same spirit which the Son of God has Himself chosen for the
execution of His great work. We must be ready to perform the most menial offices; we
should not desire any distinction; we should be sincerely contented with obscurity, and be
willing to be forgotten by the world. We should esteem such a situation as a happy asylum.
We should renounce in our hearts all desire of reputation for understanding, or for
virtue, which might awaken a secret self- complacency, and be a low and unworthy
recompense for any sacrifices we may have made to the will of God.
"We must stifle all rising jealousies, all little contrivances
to promote our own glory, vain desires to please, or to succeed, or to be praised, the
fear of seeing others preferred to ourselves,, the anxiety to have our plans carried into
effect, the natural love of dominion, and desire to influence others. These rules are soon
given, but it is not so easy to observe them. Our natures must he subdued by the grace of
God in our hearts, before we can at all times act with such simplicity and humility. With
some people not only pride and hauteur render these duties very difficult, but great
natural sensitiveness makes the practice of them nearly impossible, and instead of
respecting, their neighbor with a true feeling of humility, all their charity amounts only
to a sort of compassionate toleration that nearly resembles contempt.
"Finally, we must suffer. Yes, we must suffer not only in
submission to the will of Providence, for the purification of our souls and the perfection
of our virtues, but often for the success of those designs of which God has made us the
instruments. Whoever desires to do good must be willing and must expect to suffer. You
must arm yourselves with courage and patience. You must be willing to endure tribulations
and trials of all sorts, which would overwhelm you if you were not supported by
well-established faith and charity.
"The world will blame, will tempt you; your friends and your
enemies may appear to combine against your good designs. Those even with whom you are
united to promote a good work may be a snare to you. Opposite humors and temperaments
different views, contrary habits, may cause you great suffering from those upon. whom you
have depended for support and consolation. Their defects and yours will perpetually clash
in your intercourse with them. If true charity does note soften these difficulties, if a
more than common virtue does not sustain you under these bitter trials; if an unfailing
and fervent piety does not render this yoke easy to you, you will sink under it.
Self-Love Gradually Consumed
This state of quiet resignation, of self-renunciation, as all of
experience will testify, is not attained at once at the beginning of the Christian way,
but comes as a result of God's work in us and of our yielding to His providences through
the years; it is a life of progress. In proportion as we are humble, disinterested,
trusting everything to God "without any unquiet concern about ourselves"' or
others, to that extent we are in the will of God. We have need of all our trials.
Sometimes when we suffer, it is an evidence that we have strong ties that must be
loosened. When we resist, we retard the Divine operation. It would be easier to yield
ourselves at once to God, but our self-love is consumed by a slow fire. "Would it be
less miraculous, that a soul, absorbed 'in its own concerns, should in a moment become
dead to self,' than that a child should go to sleep a child, and wake up a man?" The
work of God in the heart is invisible, and it is as a trial to our faith that God renders
this operation so slow and sorrowful. What God requires of us is often what we most
cherish. "It is this Isaac of our hearts, this only son, this well beloved, that He
commands us to resign; it is His will that we should yield up all that is most dear, and
short of this. obedience we have no repose. 'Who is he that has resisted the Almighty and
been at peace?' Do you desire the blessing of God upon your efforts? Give up everything to
Him,, and the God of peace will be with you. What consolation, what liberty, what
strength, what enlargement of heart, what growth in grace, when the love of ourselves is
no longer between us and our Creator, and we have made without hesitation the last
sacrifice!"
(Continued from last issue)
"The effectual. fervent prayer of a righteous
man availeth much."
-- Jas. 5 :16.
THE LIFE of faith and the life of prayer go hand in hand. As faith
grows, so does the spirit of prayer and communion with God; until it means
"everything to God in prayer." What a fellowship of confidence and faith is thus
made possible with the Infinite One! Such is the heritage promised us by the Savior.
"If any one loves Me, he will obey My teaching and My Father will love him and We
will come to him and make Our home with him." God's dwelling place! Such is the holy
elevation vouchsafed to us in His grace, and not alone to dwell in us, but to work in us
to will and to do His good pleasure, enlarging our capacities to comprehend with all
saints, the lengths and breadths and heights and depths of the love of God. "This
should humble us deeply before the Lord and lead us to seek a fuller acquaintance with
Him, so that we might trust Him with a more unmixed confidence, and walk on with a firmer
step, as having Him alone for our resource and position," and "the glory of God
as it shines in the face of Jesus Christ" will be reflected in the adorning fruits of
the Spirit, and in our faith and love, as these are planted in, our hearts and continually
watered by the showers of refreshing intercourse and converse as "We walk and talk
together, my Lord and I"
"What Wilt Thou Have Me Do"
To enjoy this fellowship with God must certainly mean to grow in
grace and knowledge, to understand more clearly the great purposes of God in granting us
these privileges of knowledge and fellowship, vouchsafed to so few. The grateful heart
will be ever inquiring, "Lord, what wilt Thou have me to do?" and listening
intently to the oft-repeated reply, "This is the will of God concerning you, even
your sanctification." "We all with open face beholding as in a mirror the glory
of the Lord are being changed into the same image from glory to glory, even as by the
Spirit of the Lord." "Cleanse yourselves from all filthiness of the flesh and
spirit, perfecting holiness in the reverence of the Lord." "Blessed are the pure
in heart, for they shall see God."
Oh, what possibilities are thus put within our reach if as obedient
lovers of righteousness we long for the perfection of our Father in heaven, and receiving
His Truth into good and honest hearts bring forth fruit unto eternal life. A biographer of
Martin Luther has said, "The method of God, who doeth all things gently, is to place
religion in the intellect by reason, and in the heart by grace." Thus we find it.
Only when God can follow the letter of the truth into our minds and by the power of the
Spirit indelibly stamp it upon our hearts and affections, can the work of grace begin and
continue to reveal the one unfailing source of life and' joy and rest and peace.
"This is life eternal, to know Thee, the'
only true God, and Jesus Christ, whom Thou hast sent." May we all more and more,
realize this blessed nearness, and possess as a definite experience that joyful confidence
that can unhesitatingly say, "I know Him whom
I have believed, and am persuaded that He is able to keep that which I have committed unto
Him against that day." This knowledge becomes the foundation for a loving, obedient
faith, weighted. with glorious possibilities.
Trials of Faith -- Why Permitted?
We are repeatedly reminded both in the Old and New Testaments that
faith is of the utmost importance, and that because it has pleased God to deal with us on
the basis of our faith, severe testings must necessarily follow in order that opportunity
for its exercise may be provided. We are assured that faith is much more than a mental
appreciation and appropriation of certain exhibitions of the love of God that have been
revealed to us, more than an exuberance of emotional feelings that are brought into action
only when the mind is occupied with recounting what the Lord has done for us and we are
basking in the sunshine of His favor. Ah yes! That seemingly strange, unexpected
happenings would be a part of our experience, when God would seem to have forgotten us, we
are forewarned, would come. Therefore, "Beloved think it not strange concerning the
fiery trial which is to try you, as though some strange thing happened unto you." Do
not marvel when days of heaviness follow in succession through temptations manifold.
"That the trial of your faith, being much more .precious than of gold that perisheth,
though it be tried with fire, might be found unto praise and honor and glory at the
appearing of Jesus Christ." -- 1 Pet. 4:12; 1:7.
Thus it is manifest that it is the tried, proved faith that meets
with Divine approval, and results in the richest rewards. The thoughtful student of the
Scriptures will have observed that it is a prominent feature of God's dealing with His
creatures, when in His good pleasure He provides opportunity to some to aspire to higher
positions of honor and privilege in the progressive developments of His purposes, to make
such exaltation contingent upon special demonstration of loyalty and faithfulness under
trial and testing. This is clearly revealed in His dealings with our Lord Jesus. It
pleased the Father that to the Son all preeminence should belong, and that as in ages
past, up to the completion of the creative activity in the creation of the perfect man, He
had been the one through whom every fresh manifestation of God's power was exhibited, so
it should be in the ages to follow. With the disobedience of the father of the race, and his fall from favor, God began to make known
His foreknowledge and purpose respecting man's redemption and restitution, and the
necessity for a ransom price equivalent to meet the demands of Justice. It became evident
that special opportunity was to be afforded the Son to work out this further feature of
the Father's will, in the doing of which He would at the same time demonstrate His
absolute loyalty and faithfulness, and His worthiness of the exaltation promised. And when
"In the fullness of time He came" "being found in fashion as a man, He
humbled Himself, and became obedient unto death, even the death of the cross. Wherefore
God also hath highly exalted Him, and given Him a name which is above every name: that at
the name of Jesus every knee should bow . . . and every tongue confess that Jesus Christ
is Lord, to the glory of God the Father." (Phil. 2:8-11.) Thus they will make
universal acknowledgment of the Father's wisdom and love in the Plan arranged, and of the
unquestionable worthiness of the Son to receive honor and glory and exaltation.
Faith Lifts Up to Unseen Eternal Realities
That this same principle operates in all God's dealings with any of
His intelligent creatures whom He honors with special privileges, is abundantly supported
by almost unlimited Scriptural evidence, and answers our query, Why are trials of faith
permitted? This knowledge should silence our murmurings and complaints, and dispel our
doubts and fears, and enable us to sing with an understanding love and faith,
"What
though my joys and comforts die!
The Lord my Savior liveth;
What though the darkness gather round!
Songs in the night He giveth.
No storm can shake my inmost calm,
While to that refuge clinging;
Since Christ is Lord of heaven and earth,
How can I keep from singing?"
We learn then that the foundation for this abiding confidence in the
Lord, and the basis on which we may experience the fullest measure of that blessed rest
and peace assured those who are strong in faith, lies in our intimate acquaintanceship
with God, in our confidence in His love and wisdom, and our grateful acquiescence in His
arrangement whereby blessings are bestowed in proportion to our faith and demonstrated
fidelity to His name and principles. We have the additional advantage also of having
learned by experience that our weakness of faith, our unbelief and fear, put us under the
power of the visible things about us, and so magnify our momentary trials as to shut out
the highest eternal realities, and make it utterly impossible to rejoice in the Lord, or
to enjoy a consciousness of His presence. Whereas the exercise of faith has given us
victory and has lifted us up among the heavenly, invisible things, the unseen eternal
realties, which cause all present sufferings to appear as light afflictions which are but
for a moment; for it is faith and hope that anchor us to that which is beyond the veil.
Joy No Earthly Sorrow Can Touch
Let us now investigate the matter further, and discover if we may,
how to attain that degree of proficiency in faith where it will be possible to be always
rejoicing, always enraptured with the transporting visions of the future, always
triumphant through faith, even while we may experience "heaviness through manifold
temptations," that, so far as the flesh is involved, are not "joyous, but
grievous" and "we groan within ourselves" while we wait for the deliverance
promised." This attainment we surely desire, for --
"My heart
has no desire to stay,
Where doubts arise and fears dismay;
Though some may dwell where these abound,
My prayer, my aim is 'higher ground.'
"I want to live above the world,
Though Satan's darts at me are hurled;
For faith has caught the joyful sound,
The song of saints on 'higher ground.'"
The words of one whose writings give evidence of a deep spiritual
perception, beautifully define the true basis of the Christian's perpetual joy, as it may
be experienced through all the vicissitudes of life. "Spiritual joy is not a thing, not a lump, so to speak, stored away in
one's heart to be looked at and rejoiced over. Joy is only the gladness that comes from
the possession of something good, or the knowledge of something pleasant. And the
Christian's joy is simply his gladness in knowing Christ, and in his possession of such a
God, and such a Savior." Our joy is not of an earthly character; rather we "joy
in the God of our salvation," and this joy no man can take from us, and no earthly
sorrows can touch.
Faith Sings the New Song
This is in full accord with the Scriptures, which everywhere teach
that our great need is an intelligent appreciation of the love of God as exhibited in
Christ, and our appropriation of the benefits of that love in its relationship to our
emancipation from condemnation, and thereafter to ail the diversified, personal
experiences that make up our daily lives. "The Lord hath done great things for us
whereof we are glad," and in which we rejoice. Greatest of all the things He has done
for us stands His provision for our forgiveness and cleansing, and our complete justification by faith through Christ Jesus. How evident it is
that comparatively few of God's children fully comprehend how great a thing this is; since so few exhibit that
joyful faith that radiates victory through sunshine and shadow, and displays stability
when "feelings," environment, and human frailities all challenge the strength of
our confidence in the abiding presence of God with us.
Not until this great provision of love on the part of our gracious
sin-pardoning, soul-satisfying God, is intelligently, courageously, and joyfully
appropriated, can we rise above the lamentable condition where so many habitually live
their treadmill unprogressive lives. --
"Sometimes trusting, sometimes doubting,
Sometimes joyful, sometimes sad."
These enjoy little or no real sense of the fullness and completeness
of God's benevolent arrangement, whereby our relationship to Adam and his sinful race, and
our former existence as "old creatures" of the earth, earthy, is completely
abrogated, and our present relationship to our God and Father and our Lord Jesus Christ,
as washed, sanctified uncontaminated children and brethren is permanently established.
O that we all as God's children, would exercise that holy boldness
that -honors God by demonstrating confidence in His Word, and just take hold of these
assurances of inspiration that will transport us out of the flesh and its deadness into
the peace and freedom of the life that is hid with Christ in God. Then our testimonies
would be in keeping with our God-given heritage, and our song henceforth would be, not the
dirge of doubt, or the dole ful chorus of hypes unfulfilled, and joys unrealized, but a
"new song, even the loving kindness of our God." Then in grateful tribute we
would sing redemption's wondrous story -- "Hear what the Lord bath done for me."
St. Paul Writes on Deliverance
As we carefully analyze the inspiring arguments and logical
reasonings of the Apostle Paul on this subject of justification through faith, we must
surely experience a stimulating power at work in our minds, begetting in us that
courageous faith that will reach out and dare believe what has been written, under the
Holy Spirit's authority, respecting our liberty to enter "even the holiest of
all" and permanently abide in those holy precincts. As illustrative of the Apostle's
general teaching ; on this subject, we might refer to his illuminating analysis of the
facts and consequences of the sacrificial, sin-atoning death of Jesus, and our faith
therein, as found in Romans 6:6-14, 18, 20, 22. -- Diaglott.
"Knowing this, that our old man was crucified with Him, so that
the body of sin may be rendered powerless; that we may no longer be enslaved to sin; for
He who died has been justified from sin. And if we died with Christ, we believe that we
shall also live with Him; knowing that Christ, having been raised from the dead, dies no
more; death no longer lords it over Him. For [the death] which He died, He died by sin
once; but [the life] which He lives, He lives by God. Thus also do you account Yourselves
dead indeed by sin, but living by God in the Anointed Jesus. Let not sin, therefore, reign
in your mortal body, in order to obey its desires; nor present your members to sin, as
instruments of iniquity; but present yourselves to God, as if alive from the dead, and
your members to God, as instruments of righteousness. For sin shall not lord it over you;
for you are not under law, but under favor.
"And, having been emancipated from sin, you became subservient
to righteousness.
"For
when you were slaves of sin, you were free as to righteousness. . . .
"But now having been emancipated from sin, and having become
bound to God, you have your fruit in sanctification and the end aionian life."
It is evident that a careful analysis of the entire chapter from
which the above words are quoted, as well as the preceding one, is necessary in order to
fully grasp the conclusions reached by the Apostle in his summing up. Primarily the
subject is justification by faith. The keynote of the argument is the believer's utter
inability to accomplish anything for himself by the Law, or by any works of his own, and
the ample provision made for him through the unmerited, all-sufficient, finished work of
Christ.
Raised to Walk in Newness of Life
The Apostle elaborates in preceding chapters on this marvelous
display of grace on God's part, showing how He took hold of us in all our extremity and
unworthiness, and of His own grace undertook for us, accomplishing a deliverance that
meant our fall release from condemnation and death. He magnifies God's love and mercy in
"grace more abounding" where sin had left its deepest stain. Then in the opening
texts of chapter 6, he propounds a question, as though some would reply to his argument
and say, If it be that the greater the guilt of sin, the greater the exhibition of grace,
"What then shall we say? Ought we to continue in sin that favor may abound?" The
answer comes clear and positive -- "By 'no means, how shall we, who have died by sin,
live any longer in it?" Surely he meant them to understand that if they were dead they could not sin. That such was his
argument, succeeding verses will clearly prove.
"Or are you ignorant, that as many as have been immersed into
Christ, have been immersed into His death?" Do you not perceive that your acceptance
of His sacrifice for you has brought you into peace and fellowship with God? And do you
not also understand that now "Unto you it is given in the behalf of Christ, not only
to believe on Him, but also to suffer for His sake" (Phil. 1 :29); that you are
privileged now to enjoy the closest possible association with Him in suffering, in
self-denials, in burial (because dead) with Him by baptism into death, and with Him to be
raised "to walk in a new life."
How manifest it is that the Apostle is reasoning, that instead of
God's abounding grace inciting to a continuation of sinful conduct, on the false premise
that God would then have greater opportunity for displaying mercy, on the contrary, the
recipient of His grace would discover in the death of Jesus for sin, God's hatred of sin,
and would feel such a revulsion toward it that he would gratefully accept the deliverance
secured for him through faith in the blood of Christ and henceforth be dead indeed unto
sin. He would rejoice in his exalted privilege of henceforth walking in newness of life,
the life of faith and sanctification where we live, not in the flesh, but in the Spirit.
The Body of Sin Rendered Powerless
The language used in verses three to five beautifully pictures the
believer's grateful immersion into Christ -- the consistent action produced by a sense of
unmerited favor. But the Apostle has not reached the climax of his argument yet. Ah no,
having now led us, through the portals, he proceeds to unfold to us the most sublime vista
of heaven's border-land -- transcendent views that can be visualized only through the
avenue of faith. He reveals to us, "the things not seen" by those who
"enter not in because of unbelief," but "seen" in all their profound
significance by those who dwell in the secret of His presence, who know by experience the
magnetic power of the spiritual, invisible realities, brought nigh by faith.
Let us follow the Apostle as he leads us on in this discussion of
faith's possibilities Is it not evident that his purpose from verse six onward is to make
plain to the believer the standing he now enjoys in God's sight because of his faith in,
and acceptance of all that Jesus in His death and resurrection represents to God on behalf
of all His brethren, here and now. To accomplish this he directs our attention to the
cross, on which we see Jesus suffering death for us, meeting all the debt we owe. And as
we meditate on this great act of love for us, and follow St. Paul's detailed reasoning, we
discover another body beside that of Jesus, and its identity unmistakable -- my old self.
"Knowing this, that our old man was crucified with Him, so that the body of sin may
be rendered powerless [dead] ; that, we may no longer be enslaved to sin. . . . And,
having been emancipated from sin, you became subservient to righteousness. " --
Diaglott.
Space will not permit the introduction of the whole of the Apostle's
argument on this point, and it will not be necessary to quote further since the reader
may, by turning to the chapters preceding and following chapter six, get the full force of
his sublime logic, revealing the higher elevations, where New Creatures in Christ Jesus
live "in the world and yet not of it," where they are judged by men according to
the flesh, but live according to God in the Spirit, where God in His infinite grace
exercises the prerogative of placing us so in relationship with Himself through Christ as
to consider our old sinful man dead, and think of us solely as spiritual sons, enjoying
all the liberties of communion and fellowship open to our glorious Head, in whom we live
by faith. Furthermore, how evident it is that. St. Paul is not in this chapter or
elsewhere indulging in repetitions or using the words, "dead indeed to sin,"
"free from sin," "alive unto God," in any meaningless or indefinite
way, but stating spiritual facts that constitute the Magna Charta of all whose citizenship
is in heaven.
Deliverance of Those in Christ Jesus
We desire merely to impress upon all a sense of the full privileges
and deliverance accorded -the completely surrendered ones that such may give voice to
those triumphant words: "There is therefore now no condemnation to them which are in
Christ Jesus." "What shall we say to these things? If God be for us, who can be
against us? Who shall lay anything to the charge of God's elect? It is God. that
justifieth. Who is he that condemneth? It is Christ that died, yea rather that is risen
again, who is even at the right hand of God, who also maketh intercession for us."
(Rom. 8:1, 3, 34.) The highest tribunal in the universe declares our emancipation
complete, our standing secure, where "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."
But to return to the cross with its double significance -- Have we
grasped all its hallowed meaning to those safely hidden in the Rock of Ages?
"In the
cross of Christ I glory,
Towering o'er the wrecks of time;
All the light of sacred story
Gathers round its head sublime."
And what a story! Surely herein we may well glory -- in the Father's
love manifested in giving His dearest treasure up to death on my behalf; the Son's willing
participation in the Father's Plan for my redemption,; the departure from the, heavenly
courts and the years of absence from the Father's presence, whilst youth and young manhood
developed into maturity; the humiliations of earth; the daily demonstrations of faithful
obedience, involving the keeping of the letter and spirit of the Law's exacting
requirements -- loving God with all His heart and His neighbor as Himself, yea, better
than Himself; finally the severest test of willing obedience "even unto the death of
the cross," and the unsurpassed spirit of acquiescence "Not My will, but Thine
be done." As the Father beheld this crowning demonstration of loving submission, what
emotions of love and tenderness and fullest approval He must have experienced!
Made a Curse for Us
The story continues to unfold a "Love Divine all love
excelling" -- the great Jehovah and the mighty Logos who had so joyfully co-labored
together in the formation of a universe, and rejoiced together in giving life to myriads
of angels, to man, and innumerable creatures on lower planes of life, are again the sole
actors in the greatest act of magnanimity that a perfect mind could grasp or eternity
produce. Now as Father and Son they are working out my deliverance, making it possible for
God to maintain His unalterable laws and yet be the justifier of all who believe in Jesus.
With bowed and reverent heart let us tread this sacred spot and
scene, from which "even the sun did shut its glories in." As the Father rejoices
in the Son's obedience, and in all the perfection of His love suffers with Him in .that
bitter experience, He then remembers me, and out of love for me, in "Amazing pity,
grace unknown, and love beyond degree," He puts my "old self" upon that
beloved One, and lo, He becomes a curse -- no more the "holy, harmless, undefiled
One," but a sinner, laden with my sin in all its hatefulness and corruption, from
which the Father's face is turned away. O ye redeemed ones, behold your sins laid on that
holy One and hearken to that cry, wrung from that broken heart that loved you ere you knew
Him
"My God, My God, why hast Thou forsaken Me!" Drink in, with
every fiber of your soul alive to the import of the Apostle's words, "Knowing this,
that our old man was crucified with Him," and then "account yourself dead indeed
by sin but living by God in the Anointed Jesus"; for all our guilt was laid on Him,
all our iniquities were transferred to Him, all the chastisement of our peace He bore, all
the stripes we deserved He received; He took our place in separation from God, that we
might enter His place of peace, righteousness, and fellowship with God.
"O! what
language can express,
O! what ministries can show,
All my heart's deep thankfulness,
Love which in my heart doth glow?"
But, beloved, there is a way open. to us whereby our gratitude may be
expressed to the joy and glory of God and our adorable Lord -- by the simple, action of
faith, receiving into prepared hearts the outpourings of His benevolent grace, as He
dispenses to us the heritage this costly sacrifice purchased for us. We may glorify His
name and bear witness to the immutability of all His good promises which are "yea and
amen, to those that believe," by claiming our title clear to the full enjoyment of
all Jesus is able to do, and be for us, "exceeding abundantly above all that we ask
or think," or reverently wish to be.
(Continued in next issue)
OF ALL the duties enjoined by Christianity, none is more essential,
and yet more neglected, than prayer. Most. people consider this exercise a fatiguing
ceremony, which they are justified in abridging as much as possible. Even those, whose
profession or fears lead them to pray, pray with such languor, and wanderings of mind,
that their prayers, far from drawing down blessings, only increase their condemnation.
Do not think that it is necessary to pronounce many words. To pray is
to say, Let Thy will be done; it is to form a good purpose: it is to raise your heart to
God. It is not necessary to quit one's employment; it is a simple movement of the heart
towards its Creator, and a desire, that whatever you are doing, you may do it to His
glory. The best of all prayers is to act with a pure intention and with a continual
reference to the will of God. It is at the foot of the altar, that we must seek for
counsel which will aid us. It is with God, that we must lay our plans of virtue and
usefulness; it is He alone that can render them successful. Without Him, all our designs,
however good they may appear, are only temerity and delusion. Let us pray then, that we
may learn what we are, and what we ought to be.
Do not devote all your time to action, but reserve a certain portion
of it for meditation upon eternity. We see Jesus Christ inviting His disciples to go
apart, in a desert place and rest awhile, after their return from the pities, where they
had been to am, ounce His religion. How much more necessary it is for us to approach the
source of all virtue, that we may revive our failing faith and charity, when we return
from the busy scenes of life, where men speak and act as if they had never known that
there is a God.
The necessity we feel that God should bless our labors, is another
powerful motive to prayer, it often happens, that all human help is vain. It is God alone
that can aid us, and it does not require much faith to -believe, that it is less our
exertions, our foresight, and our industry, than the blessing of the Almighty, that can
give success to our wishes.
We must pray with attention. God listens to the voice of the heart,
not to that of the lips. Our whole heart must be engaged in prayer. It must fasten upon-
what it prays for; and every human object must disappear from our minds. To whom must we
speak with attention; if not to God? Can He demand less of us, than that we should think
of what we say to Him? Dare we hope that He will listen to us, and think of us, when we
forget our selves in the midst of our prayers? We must also ask with faith; a faith so
firm that it never hesitates. He who prays without confidence, cannot hope that his prayer
will be granted. Will not God love the heart that trusts in Him? Will He reject those who
bring all their treasures to Him, and repose everything upon His good ness? . . . But
must we not confess, that this filial confidence is wanting in all our prayers? Is not
prayer our resource only after all others have failed us? If we look into our hearts,
shall we riot rind; that we ask of God as if we had newer before received benefits from
Him? Shall we not discover there a secret infidelity, that renders us unworthy of His
goodness?
If we pray only from custom, from fear, in the time of tribulation;
if we honor God only with our lips, whilst our hearts are far from Him; if we do not feel
a strong desire for the success of our prayers; if we feel a chilling indifference, in
approaching Him who is a consuming fire; if we have no zeal for His glory; if we do not
feel hatred for sin, and a thirst for perfection; we cannot hope for a blessing upon such
heartless prayers.
But what is most important is the persuasion, that the simplest, most
humble mode of prayer is the best, and the most acceptable, and the most comformable to
the words of the Son of God and the Apostles. In such prayers we find light and strength
to fulfil our duty with meekness and humility, in whatever condition we may be placed:
How few are there who pray! for how few really wish the true riches,
humility, renunciation of their own will, the reign of God upon the ruins of their
self-love. We must desire these blessings sincerely, and in connection with all the
details of life; else prayer is only an illusion, like a pleasant dream to a wretched
sufferer, who thinks that he possesses a felicity that is far from him.
This union with God in prayer must be the result of faithful
obedience to His will; by this alone must we measure our love to Him; our meditations
ought to become every day more profound and intimate; Divine truths should enter the
substance of our soul, and nourish and grow with it. -- Selected.
"So David and all the
house of Israel brought up the ark of the Lord with shouting, and with the sound of the
trumpet." -- 2 Sam. 6:15.
ALL religious activity and movement amongst God's people of ancient
time necessarily centered in and about the Ark of the Covenant, for it was the symbol of
the Lord's presence and of His mercy and grace toward them as a people. It was the chief
article of furniture in the Tabernacle service which the Lord instituted at the hand of
Moses in the wilderness. It is recalled that when in its place in the Most Holy of the
Tabernacle a bright light, called the Shekinah glory, represented the Lord's presence
between the two Cherubim of its golden lid. This lid was called the Mercy Seat, because
upon it the blood of atonement was sprinkled each year, which covered the sins of that
people for a year, and was repeated year by year continually, as a foreshadowing type of
the blood of Christ, by which the real atonement is made. In the box under this lid or
Mercy Seat was the golden pot of manna, Aaron's rod that budded, and the two Tables of the
Law, symbolizing the gracious arrangements and promises of the Almighty to His people.
Spiritual Israel, thank God, has inherited the realities which were thus typified. Christ
is the Ark of the Covenant. In Him the Law has full satisfaction. In Him is vested the
priestly office, represented by Aaron's rod, and in Him is provided the heavenly manna.
All these things are made ours by the Mercy Seat, and we have access to and are accepted
before the Mercy Seat as members of the High Priest's body, by virtue of the blood
atonement shed by our Redeemer as a propitiation for our sins, and not for ours only, but
also for the sins of the whole world.
The Ark in the Enemy's Land
Shortly after Israel entered Palestine, as the sacred record tells
us, Joshua located the Ark at Shiloh, twenty miles north of Jerusalem. (Josh. 18:1.) That
it was still there at the close of the period of the judges, and while Samuel lived with
Eli, is shown by 1 Sam. 1:3. We have no certain knowledge of the regularity of the
Tabernacle worship during the period from Joshua to the end of the period of the Judges.
Quite probably the services were maintained with more or less regularity. It is possible
that since the Ark was the chief center of interest in connection with that service, its
movements, etc., may have included the movement of the other articles of furniture of the
Tabernacle, its boards, curtains, lamp, table, altars, etc. The sons of Eli took the Ark
with them into battle against the Philistines, thus evidencing their faith in the Divine
institutions, although their lives were corrupt; but as a result of this misuse of the
Ark, the Lord permitted it to be captured by the Philistines. However, while they
possessed it, a curse seemed to accompany it. In the temple of their god, Dagon, his image
fell down before the Ark, and the people of the cities in which it was located were
afflicted with plagues. The Philistines were glad to get rid of the Ark, and loading it
upon a cart started the oxen in the direction of the Israelites. From the time of its
return, the Ark was in the custody of Abinadab, the priest, and his sons, one of whom was
Uzzah. The Ark had thus been with the house of Abinadab in the hill Gibeah and
Kirjath-jearim, otherwise called Baale, seventy years. This was the situation concerning
the Ark at the time of David's accession to the throne.
King David Revives Religious Sentiment
Then followed wars with the Philistines, who again sought to invade
the land of Israel. In these wars, under the Lord's blessing, the Israelites were
successful. It was after seven years had passed under such conditions -- after the kingdom
of Israel had become quite settled, and was not likely to be molested by enemies that
"David gathered together all the chosen men of Israel, thirty thousand. And David
arose, and went with all the people that were with him from Baale of Judah, to bring up
from thence the Ark of God, whose name is called by the name of the Lord of hosts, that
dwelleth between the cherubims." (2 Sam. 6:1, 2.) King David, at this time about
forty-four years of age, recognized the fact that religious matters had been at a low ebb
in the nation for many years, and that the Lord having now blessed them by reuniting them
and giving them peace, an appropriate time had come to do what he could in the way of
reviving the religious sentiments of the people. His own heart ever loyal to the Lord, he
desired that others should more fully appreciate the Lord as their .light and their
salvation. So it is with all who truly reverence the Lord and trust in Him; they are
desirous of telling their joys abroad, and helping others into the same condition of peace
and rest in the Lord.
King David realized that the Ark of the Lord, representing His
presence, should be in the capital city of the nation, making it the city of the great
King, and directing the minds of Israel, not only to their earthly king and his laws and
regulations, but through him to the heavenly King whom he represented. To have this event
notable -- to arouse the religious sentiments of the whole people -- the king realized
that they must all to some extent participate in the movement, and hence he gathered from
all quarters thirty thousand of the chief men of the nation -- not only its military
representatives, but the heads of the tribes. There is a good lesson here for all
spiritual Israelites who have any prominence in the carrying forward of religious-work. It
is not sufficient that a leader, a representative, shall attempt some prominent service
for the Lord and for the Truth. It is wiser, better every way, that all of the Lord's
people be invited to join directly or representatively in any prominent matter connected
with the Lord's service. Even in the affairs of a small congregation it will be found
disadvantageous to have one person do all the speaking, all the leading, all the serving,
if there are others capable of serving. Far better, far wiser is it, far more in harmony
with the Scriptural direction, that each should endeavor to take a part in the service,
and be encouraged so to do along the lines of his natural talents and in proportion as he
shall be found humble, faithful, and helpful.
The Fatal Error
The holy joy and rejoicing of the journey with the Ark from Kirjath-
jearim toward Jerusalem was suddenly interrupted by the jolting of the cart, which Uzzah,
who had it in charge, feared would overthrow it. When he put forth his hand to steady the
Ark, he was smitten dead for his error. Consternation took the place of rejoicing. The
thirty thousand who had come together specially to honor the Lord, and David himself also,
were alarmed. Fear fell upon all, and David at once determined that this was either a mark
of Divine disfavor concerning the bringing of the Ark to Jerusalem, or that increasingly
disastrous experiences might come to him and to the city by reason of the presence of the
Ark. All were in fear, and the question now was, what to do with the holy oracle. A
courageous man of the tribe of Levi, Obed-edom, was willing to receive the emblem of the
Lord Jehovah's presence into his premises -- probably the Ark was set up with the
Tabernacle, etc., in his yard or court or appropriate place.
"David was displeased because the Lord had made a breach upon
Uzzah" -- not displeased with the Lord, we may be sure, from what we know of the man,
for David's reverence for the Lord and his confidence in His righteous dealings are
clearly manifest in all of his writings. We may properly understand this to mean, then,
that David was displeased with his former determination to take the Ark to Jerusalem;
displeased that his good intentions respecting the revival of religion and the honoring of
the Lord had thus gone astray through a lack of particularity on his own part and on the
part of the priests who had charge of the movement, in that they did not obey the direct
and explicit instructions of the Lord concerning the manner in which this sacred emblem of His presence
should be moved. See Num. 4:15; 7:9, where it is specified that the Ark was to be carried
upon the shoulders of the Levites by poles running through certain rings arranged for the
purpose. That this was David's attitude of mind is evident upon the reading of the ninth
verse: "David was afraid of the Lord that day, and said, How shall the Ark of the
Lord come to me?" We can imagine the disappointment and chagrin, not only of David,
but also of the thirty thousand representative Israelites, when they scattered to their
homes, disappointed respecting their good intentions, which apparently had not been fully
approved by the Lord.
A Great Lesson Concerning Reverence for Holy Things
The statement that "the anger of the Lord was kindled against
Uzzah" is not to be understood to signify violent passion on the Lord's part, but
evidently is an accommodated expression to bring down to human comprehension the fact that
the Lord was displeased with the action of Uzzah, and thought proper to punish him for his
neglect. Quite possibly long association with the Ark had bred in Uzzah a familiarity and
loss of respect for it as representative of God; and his open violation of the Divine
regulation on the highway, and in the sight of the representatives of all Israel, would
have brought the Divine commands and threatenings respecting the Ark and the various holy
things of the Tabernacle into disrespect. The Lord resented this in the interest of His
people, and incidentally took the opportunity to teach all Israel, through their
representatives there assembled, a great lesson on the propriety of reverence for the Lord
and for the particularities of His commands.
The reverence of the Lord is the beginning of wisdom. Whoever has not
learned this primary lesson in reverence has not made a proper start in his worship and
service. Unless he learns this lesson he is not likely to accomplish anything that will be
pleasing to the Lord -- he is apt to be a stumbling-block, rather than an assistance in
the Lord's service. Indeed, those who are the Lord's consecrated people, and who have been
.privileged to handle holy things, and to enter into the Most Holy by the blood of Jesus,
approaching the throne of the heavenly grace in prayer, have continual need to remember
the appropriateness of reverence as they approach the Lord or engage in any service for
Him. All such should learn from this lesson how they should touch holy things, and to do
so according to the Divine direction and not otherwise. The poet has noticed this tendency
of some to "rush in where angels fear to tread." Such irreverence sometimes
manifests itself conspicuously in prayer, where the one who should be a worshiper,
overflowing with thanksgiving for mercies received, undertakes to give direction to the
great King of kings concerning the management of His work far and near in all particulars.
The Lord does not smite down such today, and make public examples of them for their
irreverence, but we may be sure that, as the Apostle says, such petitions will receive no
consideration of the Lord. (Jas. 1:7.) A lesson in this matter to us is that obedience is
better than sacrifice.
Let Us Be of Those Who Tremble at His Word
The carrying of the Ark upon the shoulders of the four Levites might
not have been as majestic a procedure as the one attempted with the cart; it would
nevertheless have been more pleasing to the Lord, because it was according to His
directions. Let us apply this lesson carefully, and see to it that we not only desire to
do the Lord's will, but that we so desire to do it in His way that we will give close
attention thereto, hearkening to the statements of His Word, or, as the Prophet expresses
it, let us be amongst those who tremble at His Word -- who are extremely careful to note
and particularly follow the Word of the Lord in every matter. "They shall be Mine,
saith the Lord, in that day when I come to make up My jewels."
To those who discern the Scriptural teaching that death is the
cessation of life, and not an entrance into life mare abundant, there will be no need to
explain that Uzzah's conduct not only justified the Lord in making him an example before
the nation, instructing the whole people in reverence, but also that no injury was done to
Uzzah's eternal future. He lived before the redemption price had been paid, and before any
door to eternal life had been opened. He was one member of the human family for which
Christ Jesus our Lord gave His life a ransom. As a consequence, he will be one member of
the human family who will ultimately hear the voice of the Son of Man and come forth from
the sleep of death-to have it testified to him, in "due time" that God has been
gracious to our entire race, and has redeemed us with the precious blood.
During the three months that the Ark was at the home of Obed-edom the
Lord's blessing was especially with the family, to such a degree that their neighbors took
knowledge of it, and the matter eventually reached the attention of the king. We think it
not unreasonable to assume that there was something in the character of Obed-edom, and the
conduct of his home, in his reverence for the Lord and his confidence in Him, that had to
do with the blessing accompanying the possession of the Ark; because we have no record of
any special blessing coming to the house of Abinadab during the seventy years that the Ark
remained there.
Another Lesson for Spiritual Israel
We might draw a lesson from this applicable to Spiritual Israel. The
Bible in some respects represents the Lord to us, as the Ark represented Him to natural
Israel. To it we go for the settlement of our questions. From it we hear the message of
the Lord speaking peace to our souls, the forgiveness of sins, etc. The Bible has been in
many homes in Christendom for more than seventy years, without bringing any special
blessing to those homes; yet to some, even in a few months, it has brought inestimable
favors. What is the difference? We, reply that very much depends upon the genuineness of
the Israelite and the degree of reverence he has for the Lord and His Word, and his
carefulness to consult that Word in respect to all his affairs, and the affairs of his
home. Those who have the blessing of the Lord's Word, and especially those who have any
light upon its pages in this dawning of the Millennial morning, if they are not receiving
great blessing from it in their own hearts, peace, joy, comfort, courage, strength, and
finding such blessings also upon the members of their households, have reason to inquire
to what extent they are responsible for their failure to profit thus.
Hearing, of the blessing of the Lord upon the home of Obed-edom, King
David took fresh courage, and realized that these different experiences of Uzzah and
Obed-edom taught the lesson that those who reverently and carefully sought to know and to
do the will of the Lord would have a blessing in proportion to their nearness to Him,
while the careless and the irreverent only need to be in fear.
The Ark Delivered in God's Way
Again the king assembled the representatives of the nation from all
quarters, the chief men of the tribe and the chief representatives of the army, etc., and
apparently this day of the bringing of the Ark to Jerusalem was the most joyful and the
most notable day in David's entire experience. On this occasion care was taken to follow
the Divine direction, and we read "that when they that bear the Ark of the Lord had
gone six paces he sacrificed oxen and fatlings." From this it is evident that David
had learned his lesson of obedience to God's Law, for the Ark was this time carried
reverently by the Levites and was not trusted to oxen and to a cart, even a new one. The
bearers went six paces and then halted that the will of God might be cautiously
determined. Surely David and all his company watched with anxious suspense. Would the
flames of Jehovah's wrath again flash out from the Ark, killing these Levites as they had
slain Uzzah for his presumption? While David had previously learned worldly prudence, he
had evidently not altogether learned of that holy boldness which has all confidence in
God's wisdom and seeks for His favor only in the divinely appointed way. A fatling was a
young animal which had been fattened specially for the purpose of sacrifice. And we may
reasonably suppose that the sacrifice was one of thanksgiving for God's evident favor and
of prayer that the enterprise might be successfully completed, and the lesson remains for
all of God's trusting children unto this time. All who would seek for and have the Divine
guidance and supervision of all their interests in life and be directed aright, should
reverently wait upon the Lord. "Take time to be holy." All our undertakings of
any kind should be inaugurated and conducted with prayer; inasmuch as we are to be
co-workers with God, as this is His will concerning us.
On the whole we discern that the Lord's dealing in this matter taught
David and all Israel a great lesson, and was very advantageous to the nation as a whole.
Thus it is with all the corrections in righteousness which the Lord may at any time give
to those who are truly His; rightly received they will bring forth peaceable fruits of
righteousness, reverence, and obedience.
Dear Brethren: .
Please find enclosed $1.00, for which send me the "Herald"
beginning with the April 15th number. The "Herald" has been sent to a Truth
sister and she loaned it to us; and as is usually the case, the cannot- refrain from
passing the good things to others.
Dear brethren we have read with much interest the contents in the
April 15th issue and notice Pilgrim Brother Zink's testimony. We can say the same that he
said about "putting things on the shelf." We do not doubt that many brethren are
in the same situation and perplexed as to what to do. It has been reported that if we do
not agree on things taught in the Watch Tower we are "not in harmony." What we
cannot understand we are unable to assent to as truth . . . .
We find that the "Herald" has facts which can be grasped
with the understanding and that we can accept as Truth. We know there is truth and there
are things that nourish, but we desire to understand which is the right path. We do not
want to follow man -- far from it; neither what is called the "Channel." We are
under the impression that those who are to bring the message of Truth and sound it forth
should have a proper understanding .of the Scriptures so that what they present will stand
the test. This is a severe testing time and we do not know which way to turn; things .have
been said here to the friends to the effect that those who are not going out in the work
are not of the Kingdom class and those who are not in the work have no right to vote in
selecting officers for the Class . . . . To our understanding these remarks are not
Christ-like, neither do they show a spirit of love, but only tend to confusion of mind;
and it is difficult to know what to think of the brethren whom we loved as brethren in
Christ being of the same faith as those who make up the Temple class and who have a part
in the Body of which the Head is Christ Jesus.
What a change has taken place! It is hard to understand. We are just
puzzled and do not know what to think of it. We are praying for the dear Lord to lead and
direct us art the right way. We sincerely want to serve the Lord with all our heart, and
the light which we have. We realize that we cannot stand still and hold fast to the things
which we have learned; prophecy is being fulfilled -- always more is being fulfilled, so
we cannot stop, but must go on. During 1924-1925 so much was said of the Jubilee taking
place and "Millions will never die." But now all is quiet; seems to us that the
due time has not come to proclaim that message: We are not finding fault, but we have not
noticed any extra change that has taken place.
Dear brethren, if you have any light on the things which we have
mentioned and as. to the turn the Watch Tower has taken, we desire your review on the
same. What is the meaning of character-building? As we understand it, it is like putting
off the old nature and putting on the new. Being purged, chiseled, and polished we come to
see and understand how to live that life, and to deny ourselves and follow Christ. Thus we
are forming in ourselves the character of Christ, fashioning ourselves so as to be
pleasing to God. Christ was pleasing to the Father; and if we walk in His steps and live a
godly life according to the light and knowledge which He gives, the result will be a
Christ-like character.
Dear brethren, we do not want to weary you with our writing and
asking questions, but we feel as we read the "Herald" and the truths it teaches
that you might have some light ,and may be better posted on the things we would like to
know. May the Lord guide you according to His will.
With Christian love, Mr. and Mrs. G. M. -- N. Y.
Dear Brethren:
Enclosed find Postal Money Order for $___ which please apply as
follows: . . .
The articles in the "Herald" are certainly a great blessing
and encouragement to me. They meet a responsive cord in my heart and are .a great help and
encouragement in the good fight of faith. I am coming to see more and more what the
lessons of life mean, And to realize that "He leadeth me." It certainly makes
trials and tribulations seem light when we can really believe that they are all so many
lessons given us by the dear Heavenly Father. He knows and loves and cares and is never
indifferent to anything that comes to us.
It takes some of us a long time in the Narrow Way to really
appreciate the love and care of the Father for us. A theoretical knowledge does not reveal
Him to us, neither does activity in any particular line of service, but it is a study,
diligent study of His Word in connection with our daily experiences. We may read over and
over the. Scripture, "Casting all your care upon Him, for He careth for you,"
and still not get the real force of it until He has permitted some great burden of care
to come upon us. We may think we have great faith and trust in Him, but when trials,
tribulations, and adversities come, it is so easy to murmur or complain and look upon the
experience as the world does. He has not promised us any. escape from the temptations such
as are common to man, but teals us to think it not strange concerning these things, for
the way is very narrow and difficult. But oh, how light all these seem when we can really
feel in our hearts that He knows and loves and cares, and that like as a Father pitieth
his children, so the Heavenly Father pitieth them that fear Him.
Your brother in Christ, C. H. W. -- Tex.
Dear Brethren:
I believe my "Herald" subscription expired a number or two
ago, and enclosed is one dollar to continue it. I certainly enjoy the "Herald."
I like its carefulness, conservatism, tolerance, and kindly attitude. With affairs of the
world not turning out as many expected, during the last thirteen years, and with so many
chronologies having failed, and with so many evidences in the world that the finial scenes
are not so near at hand as some think or have thought, with so many events yet to take
place as shown in Volume II of the Revelation, and with the human mind so weak. and erring
in determining the future, and with the possibility that some of the very ones that some
have thought were wrung may prove to be right, it certainly behooves all believers to be
tolerant, reasonable, and considerate of all. I feel the time is not far ahead when those
who feel they only are right, or that their organization only is right, and that others
are not, will face a failure of their ideas to such an extent as to realize that the Bride
of Christ is not made up entirely of those who follow a certain lead and do a certain
service.
Maybe you have noticed the Tower now is out with the idea that the
saints did not arise in 1878, but not until 1918, which is the date it is claimed the Lord
returned unto His Temple. The old 1845 years of Jewish double is still adhered to, ending
in 33 A. D., but 40 years are added to continue to 73, and thus 40 years are added to
1878. I have not studied it closely yet. This lays aside the idea that Brother Russell
oversaw the publication of the Finished Mystery from beyond the veil, which was the claim
at the time and for some time after 1917, because he was asleep until 1918.
With best wishes and Christian love,
1927 Index |