THE HERALD
of Christ's Kingdom
VOL. XII. January 1, 1929 No. 1
Table of Contents
THE
CHRISTIAN'S NEW YEARS OUTLOOK
CHRISTIAN
INFLUENCE
"ANGLO-ISRAEL"
AND THE TWELVE SONS OF JACOB
"TEACH
US TO NUMBER OUR DAYS"
ENCOURAGING
LETTERS
VOL. XII. January 15, 1929 No. 2
Table of Contents
GENERAL
OBSERVATIONS AND REVIEWS
PRAYER
OF THE RENEWED AND CONSECRATED HEART
"QUENCH
NOT THE SPIRIT"
"IN
THE BEGINNING" -- CREATION
THE
MAJESTY AND MERCY OF GOD
ARE
WE BUILDING WITH GOD?
VOL. XII. January 1,
1929 No. 1
"But God, who is rich in mercy,
for His great love wherewith He loved us, hath raised us up together, and made us sit
together in heavenly places in Christ Jesus: that in the ages to come He might show the
exceeding riches of His grace in His kindness toward us through Christ Jesus." --
Eph. 2:4, 6, 7.
SURELY the
earnest and sincere desire and wish of all the children of God for one another is that the
New Year 1929 may be a very profitable and happy one in the Lord. Whether or not they will
realize a fulfillment of these good desires and wishes depends almost exclusively upon
themselves individually. By the Lord's children, we mean such as belong fully to Him by a
full heart consecration, a full surrender to His will as expressed in His Word.
Circumstances may change, hopes or health may, fail, trusted friends may become cool or
even become enemies, poverty and lack of life's necessities may stare them in the face;
yet none of these nor all of them, should they fall to the Christian's lot, need hinder
him from having a happy year.
To the
worldly or natural minded this will be both impossible and incomprehensible; for such have
no sources of comfort and peace and joy other than the creature-comforts of the present
life, and when these are taken from them, they have nothing left but disappointment and
despair. These evil consequences are only increased as knowledge and refinement increase
the appreciation of earthly good things.
"All Things Are Yours"
But the
child of God has other than earthly friends and joys and hopes and prospects. He is rich,
whatever his outward condition may appear; rich in the fact that his debt of sin has been
paid for him; rich in the assurances of God's Word that his present experiences are all
under the supervision of Divine wisdom and love, and are all being overruled for his
highest good (Rom. 8:28); rich in joy and hope through the present trials and experiences
faithfully and patiently endured, God is preparing him for future honors, and so he is
enabled to reckon those trials which once would have utterly crushed him, as "light
afflictions which are but for a moment," and which, faithfully accepted, "will
work out a far more exceeding and eternal weight of glory." Thus he looks, not at the
transitory things that are seen, but at the invisible and eternal things. Thus, like Moses
of old, he endures as seeing Him who is invisible, a present help in every time of
trouble. Whatever he may possess of earthly luxury and comfort, he accepts with gratitude,
realizing himself not more deserving than millions less favored. Whatever he may lack, he
reflects that the faithful of every age have .been required to "endure hardness as
good soldiers," and that our blessed Savior and His noble Apostles, in choosing the
course of faithfulness to the truth, denied themselves and endured hungerings, thirstings,
privations, and loss of friends, and yet, though poor, they made many rich (2 Cor. 6:10)
with the true riches of grace -- "godliness with contentment," "great
gain," which the world can neither give, nor take away. In every condition these may
hear the Word of God saying, "All things are yours, . . . for ye are Christ's and
Christ is God's."
"Why should the children of the
King
Go mourning all their days?"
As the
Lord's people enter upon the experiences of the New Year, it is recognized increasingly by
all the faithful that their most important consideration is their faith and hope which
rests upon the sure Word of God; particularly that Word from Him that reveals so
gloriously the future -- "the ages to come," as saith our text, in which He will
show forth the exceeding riches of His grace. It is this standpoint of the future that we
are permitted to take, that constitutes our present heritage such a rich and precious one.
Such as are given this heritage are placed in positions of inestimable advantage over
others, even as Jesus said to His disciples, "Unto you it is given to know the
mysteries of the Kingdom of Heaven."
The Standpoint of the Future
It is always
the part of wisdom to regard the present from the standpoint of the future, and to
regulate the conduct of the present with a view to worthy future possibilities. Any other
conception of life, or any other course in life, is unworthy of the dignity of man and
dishonoring to his Maker, who endowed him: with those mental qualities of reason and
judgment which if used, place him far above the plane of a mere animal life of present
;gratification. But here the question comes before us, how far into the future shall we
look to find the standpoint from which to view and properly estimate the things of the
present? That, we answer, must depend upon circumstances. In some instances we need to
look only an instant ahead, while in others a week or a year or a few years as indicated
by the time necessary to develop, the project. In infancy we learn by experience to look
just a short distance beyond, reasoning that it is best not to put the hand into the fire,
because the fire will surely burn again as it
did yesterday; that this or that disobedience will bring the censure of parents or
teacher, while the opposite will bring approval; and by and by childish plans are formed
and carried forward with a view to anticipated results in the near future. In mature years
wider plans are formed with a view to desirable results a few years hence; as for
instance, plans for fame or fortune or for the good of others-the training of children to
noble manhood and womanhood, etc.
In all this,
there is a measure of wisdom, but the man whose thought and planning either for himself or
for others is based upon the standpoint of the future of this life only, is not a wise man
in God's estimation, however wise he may appear in the eyes of his fellow men; as it is
written, "The wisdom of this world is foolishness with God." It is not therefore
the standpoint of the future of this life only that should be a criterion of present
valuation, with those who would be truly wise, but the standpoint of a possible destiny
beyond the present vale of tears, which may be eternal if we so wisely and prudently
conduct ourselves as to prove worthy of eternal life.
He that Walketh Righteously
As all
devout students of the Divine Word are aware, it is to the future standpoint of a possible
eternal life and blessedness and to the glorious consummation of the Divine purpose that
the Scriptures invite the attention of all the people of God. We are shown that God has a
wise and benevolent Plan for all His creatures both in heaven and in earth; that the Plan
is wide and deep, requiring ages for its execution and consummation; that the victory of
that Plan is assured; that it will culminate in a most glorious triumph at the end of
Christ's Millennial reign; and that its victory will be the victory of truth and
righteousness. The truly wise man is the one who takes all this into account, accepting by
faith all of the Divine revelation concerning it; who in this state makes and pursues all
his plans, both for himself and others, with the end of ultimate victory and eternal life
in view; and who therefore seeks daily to become more and more established and confirmed
in holiness, righteousness, and truth, which constitute the foundation for eternal life.
It was of
such a character that the Prophet Isaiah wrote as one "that walketh righteously, and
speaketh uprightly; that despiseth the gain of oppressions [refusing to be profited by any
unrighteous deed]; that shaketh his hands from holding of bribes [that cannot by any
consideration be bribed to do evil], that stoppeth his ears from hearing of blood [from
any scheme of oppression that would cause a brother's blood to cry unto God for vengeance,
that shutteth his eyes from seeing evil [from beholding evil approvingly or with quiet
acquiescence] ." -- Isa. 33:15.
Such a walk
through life, squared by those foundational principles of justice, truth, and
righteousness, is the one to which ultimate victory is assured through Christ, whose reign
of righteousness will fully establish these principles in the earth, so that the will of
God will then be done on earth as it is done in heaven. Of such a man the Prophet writes
further, declaring that he is fireproof even in this day of trial, when the fire is trying
every man's work of what sort it is. He shall dwell in the midst of the devouring fire and
the lasting burnings of this day of wrath, which shall burn until all opposition to God
and His righteous way is consumed. (Isa. 33:14.) And not only shall he, like the three
Hebrews in the fiery furnace, come out of the flames without even the smell of fire upon
him, but he shall come out of every fiery trial triumphantly: "He shall dwell on high
[in the place of Divine favor]; his place of defense shall be the stronghold of rocks [in
the Rock of Ages]; bread shall be given him; his waters shall be sure"; for "no
good thing will He withhold from them that walk uprightly," even in this present
life, while they tread this valley of humiliation and vale of tears.
Visions of the Land Afar Off
It is to
these also that the words of the Prophet are addressed: "Thine eyes shall see the
King in His beauty; they shall behold the land that is very far off." "The land
that is very far off," is not visible to the natural eye; for the reference is to
that inheritance of which the Apostle speaks as "incorruptible, undefiled, and that
fadeth not away, reserved in heaven for you." This land or inheritance we can see
with the eye of faith only, looking through the telescope of God's Word, and we recognize
it to be a glorious vision. There is the King in His beauty, reigning in power and great
glory, and with Him, all His elect crowned art His side. There is the happy condition
brought. about by the victory of truth and righteousness when all tears are wiped away.
There we see the will of God done on earth as it is done in heaven, and peace and
everlasting joy are upon all men. There the desert which has hitherto constituted such a
large portion of the earth, will blossom as the rose; for there is no more curse. And
there the lion and the lamb shall lie down together and a little child shall lead them;
and there shall be nothing to hurt nor to offend in all that holy Kingdom.
Oh what
rapture of soul there is for the faithful as they are permitted to view this vision of
rest and peace, of glory and blessing, of joyful fellowship, of deathless love, of
unsullied purity and unending bliss! Who but those who have caught a glimpse of its glory
can estimate its power to inspire to holy zeal, to earnest endeavor, and to patient
endurance of all the losses and crosses and sorrows of the path of discipline that leads
to it? It is no matter of surprise that not all who name the name of Christ are filled
with the inspiration .of this blessed vision; for but few, even of those who theoretically
know these things, really behold the vision in their inmost souls, and by faith realize
that they have a place in it; as our Master said, only those who do the will of God and
who know of the doctrine, as a guide and inspiration to the perfecting .of holiness in the
reverence of the Lord. Only such can see afar off with a realizing sense that what God has
spoken is true and that He is abundantly able also to perform it. If thou art a faithful
doer of the Word of God, oh thou who hast desired the higher things, and not a hearer
only, then even now, "thine eyes," of faith shall catch the inspiration of the
glories to be revealed, and thy steps shall be quickened in the path of righteousness.
A Note of Solemn Warning
The beloved
Peter reiterates this same truth in a negative form when, after enumerating the virtues of
the truly righteous character, He adds, "but he that lacketh these things is blind
and cannot see afar off." That is, he cannot see them as real things, as an inspiring
and impelling power, though he may know them theoretically and hold the truth even in
unrighteousness for a time. It is only those who have truly attained a state of heart
harmony with God, and righteousness and whose daily walk and conversation are therefore in
harmony with the principles of the character of God, who can be in any measure inspired by
the vision of faith, of the ultimate victory of truth and righteousness and its firm
establishment in all the earth. Who is so blind to the true wealth and glories of
righteousness as the man who is out of harmony with any of its precepts and principles?
Can he who glories in oppression, or misfortune of others, rejoice in the assurance that
"the oppressor shall cease," and that the gain of oppression shall perish? Can
he who despises the truth rejoice in the promise that the knowledge of the truth shall
fill the whole earth as the waters cover the deep? Can he who hates his brother rejoice in
the assurance that none shall have eternal life save those in whose hearts is written the
law of love? No, to thus by faith behold, afar off the blessed land of rest and peace, all
radiant with the glory of the King in His beauty, the heart must be in sympathetic accord
with the great purpose that is yet to workout such blessed consequences, and must be in
sympathy with that glory and that beauty of holiness associated with the character of God.
No matter how much we may know about it, we cannot thus see it and realize it as a truth
unless, as both the Prophet and the Apostle assure us, we are lovers of righteousness --
doers of the Word and not hearers only.
Evidently
there is a note of solemn warning in the Apostle's words which all would do well to
carefully consider; for not only does he affirm that the one lacking righteousness cannot
see far into the distance, but he further declares that he is blind -- blind even to
things near as well as afar off. A little reflection will show how very true this is; for
there is a philosophy in the course of life which constantly tends either toward ultimate
perfection and the attainment of holiness in its fullness, or toward, degradation and
ruin, according as the ways of righteousness or sin are pursued. The two sides or two
principles, good and evil, tend toward exactly opposite results, and their opposite fruits
develop and mature on the philosophical principles of cause and effect. Consequently the
Apostle declares that only a blind man, a man mentally blinded or deceived so that he
cannot perceive the fruits that must inevitably result from his course, could expect
ultimate good results from an evil walk in life. Such an one is blinded by his prejudices
and preferences; his judgment is warped so that he cannot see ultimate results, being
infatuated with the present gratification of his desires.
The Secret of the True Joy and Rest
What
incentive therefore there is for those who have tasted that the Lord is gracious, to live
in that atmosphere and relationship to Him that they may not become blind to the great
things that involve an eternal inheritance! And how earnestly and carefully all should so
walk before the Lord that they may preserve that clearness of vision, that they may know
in whom they believe and be fully persuaded that He in whom they have trusted is
abundantly able to keep that which they have committed to Him against that day. Such alone
will continue to possess the joys of faith and hope, indeed that peace and rest of soul
that passeth all human understanding.
Truly the
Christian's secret of a happy life lies in his
knowing and trusting the Heavenly Father
and the Heavenly Bridegroom. Even worldly physicians, skeptics, are coming to recognize
the fact that the peace of God ruling in and keeping the heart is not only an excellent
medicine, but a great preservative of health. How many, looking back, can see that not
only their spiritual but also their physical health has improved; since they found the
Lord "a very present help," in time of trouble
If they had
nervous troubles which formerly caused them sleepless nights and haggard looks, and which
almost unfitted them for life's duties and responsibilities, they have doubtless found
some improvement since they have heard the voice saying,
"Cast
all your care upon the Lord, for He careth for you." -- 1 Pet. 5:7.
"Behold,
what manner of love the Father hath bestowed upon us, that we should be called the sons of
God." -- 1 John 3:1.
"Like
as a father pitieth his children, so the Lord pitieth them that fear [reverence]
Him." -- Psa. 103 :13.
"Be of
good courage and He shall strengthen your heart." -- Psa. 31:24.
"The
Lord is my Shepherd, I shall not want . . . His goodness and mercy shall follow me all the
days of my life, and I shall dwell in the house of the Lord forever." -- Psa. 23:6.
True, the
exceeding great and precious promises of God's Word may not hinder us from feeling pain,
but they will modify the pain and its frequency. Physicians are of one opinion on this
subject, that the mind, the brain, the nervous center of our being, exercises a great
influence over all our physical sensations, either an aggravating or a pacifying
influence. Truly did Solomon, the wise, say that the Lord's Word is a valuable
"medicine." --Prov. 3:8.
Having These Promises Dearly Beloved
But we have
said that these blessings come through knowing and trusting God; some fail to get the
blessings because of a lack of knowledge; others having the knowledge lack the trust, the
faith; still others, and they are probably in the majority among consecrated Christians,
enjoy a small measure of these blessings when they might have them in abundant measure by
a more thorough knowledge of God through His Word (accompanied, of course, with obedience
to the spirit of their knowledge) and by the exercise of greater trust in the Faithful
Promiser.
Well may the
consecrated join at the beginning of the New Year, in a remembrance and renewal of their
covenant with the Lord, to be obediently and lovingly His, in thought and deed-and in
harmony therewith, and to the intent that they may enjoy His blessings to their fullest
capacity and. under all conditions, let them put on the armor of truth and righteousness,
fastening the same upon them with the graces of the Spirit. All the faithful will find an
assistance in remembering and practicing daily the words of the Apostle Paul:
"Having
therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of
the flesh and spirit, perfecting holiness in the fear of the Lord." -- 2 Cor. 7:1.
And whoever
would have success in carrying out the foregoing resolves should not only make the
engagement at the throne of the heavenly grace, but should at all times and under all
circumstances preserve the spirit of thankfulness and prayer. As the Apostle expresses it,
he should "pray without ceasing, and in everything give thanks." For what son is
he that the father chasteneth not? If ye be without chastisements and lessons, then are ye
not sons. The Heavenly Father chastens for correction, every son whom He receives.
There is no
preaching of the truth more forcible than the silent influence of a consistent Christian
character, bearing in richness and luxuriousness the fruits of the Spirit, which are love,
joy, peace, forbearance, kindness, goodness, fidelity, meekness, and self-control. And no
preaching of the truth, however eloquent, reasonable, and logical, is likely to be
productive of results to the glory of God, if not backed by the silent yet potent
influence of a consistent Christian life.
Here is a
way of preaching the Gospel which may be measurably overlooked by some who are anxious to
do more active service in the cause we love. Let us not forget that golden opportunities
lie all about us. Ye are indeed living epistles, known and read of all men. Our families,
our relatives, our neighbors, are judging of the truth by its effects upon us. Let us not
forget this. We must be transparent and let the light of God's truth shine through all our
doings.
If the
Apostle's admonition is heeded, "Be ye not conformed to this world, but be ye
transformed," etc., the change in outward manifestation of the life will be such that
those around us will recognize that we have been with Jesus and learned of Him. And if as
the Apostle suggests, we all with open face behold as in a glass the glory of the Lord,
then there ought without doubt to be a practical exhibition of this glory and sweetness of
character, of these gracious results, that would exert an influence on those around us,
causing them to feel something of the power of the goodness of God as it shines in the
face of Jesus Christ.
"1 say then, Hath God cast away
His people? God forbid, for I also am an Israelite, of the seed of Abraham, of the tribe
of Benjamin . . . What then? Israel hath not obtained that which he seeketh for; but the
election hath obtained it, and the rest were blinded." -- Rom. 11:1, 7
THE SUBJECT
of the Anglo-Israel teaching is not exactly of the most modern origin, although it is of
comparatively late development. During the past century a number of writers and advocates
of the theory have published what they have considered the best testimony on the subject,
but during the more recent past, attempts have been made to revive interest in the
teaching based upon certain developments that have grown out of the World War --
developments that involve Great Britain and Palestine. Responding to appeals that have
come from some of our readers, we are in this article presenting an examination of the
subject, not with a desire to encourage controversy, but with the purpose and disposition
of assisting to a correct understanding of the subject, and that the clarity of the truth
may be the mere appreciated.
Amongst the
laws and regulations set forth in the Mosaic arrangement, was the provision whereby the
"stranger," any person from the nations outside of Israel, who so desired, might
become identified with God's chosen people and partake with them of their heritage as
though born a member of that race. (Exod. 12:48.) Likewise this arrangement worked
reversely. As God did not interfere with the freedom of will of any with whom He dealt,
any natural born Israelite or any number of natural born Israelites who chose to renounce
the faith of the fathers and become apostate, were permitted to do so; but such a course
would lose for them all share in the promises and in the inheritance oŁ Jacob and would
constitute them to all intents and purposes Gentiles, of the heathen. -- Deut. 29:18;
30:17, 18.
What is the British-Israel Doctrine?
The
foregoing considerations are of importance in arriving at sound conclusions with regard to
the Anglo-Israel teaching, or what is more recently designated, the British-Israel
doctrine. Briefly, the sum of this doctrine is that the division between the ten tribes
and the two tribes, which took place during the reign of King Rehoboam, who succeeded his
father, Solomon, was a complete separation and intended to be of permanent duration, and
so has continued unto the present time. Further, that the ten tribes, who formed a
separate kingdom in the days of Rehoboam, and who, some two hundred and fifty years later
had their kingdom overthrown and many of the people carried away captive by the king of
Assyria, have been a distinctly separate people ever since, with a history entirely
removed and apart from the descendants of the other two tribes, Judah and Benjamin.
Advocates of this theory endeavor to maintain that the people that are known today as the
Jewish race throughout the world, represent the two tribes only, and that the descendants
of the ten tribes can be traced through history from the days of their captivity in
Assyria, some seven hundred and twenty years before Christ, until this day; that there was
a gradual migration of the descendants of those ten-tribe captives from the land of their
captivity, Assyria, until they finally reached Britain; and that the Anglo-Saxon race,
represented in the English speaking peoples, particularly those of the British empire, are
in fact the ten tribes of Israel, designated by some, the "Ten Lost Tribes."
Following up this thought it is averred that to the British people, as the descendants of
the ten tribes of Israel, belong the prophecies and promises that are set forth in the
Prophets of Israel.
In keeping
with this claim it is further contended that the present royal line of the kingdom of
Great Britain is a continuation of the ruling line and throne of ancient Israel; and it is
urged that the glory, wealth, successes, and prosperity of the British nation throughout
its history, and particularly in modern times, are in fulfillment of the ancient
prophecies relating to Israel and his future.
But finally,
what is considered by advocates of this teaching as one of the most splendid evidences of
the truthfulness of the entire hypothesis, is represented in the fact that it was under
command of a British General and by British forces that Palestine was captured from the
Turks, and represented further in the victories otherwise attending the British armies and
her allies during the World War by which the central powers were overcome. Crossing the
line of the present and reaching into the future, some advocates of the theory endeavor to
show that since the royal line of ancient Israel is represented in the present royal
family and throne of England, the logical outcome and sequence of the entire matter is
that there is to be seen a direct connection between the present kingdom of Great Britain
and the establishment of the Kingdom of God; in other words, that the British throne will
yet be established in Jerusalem and that then it will be the Kingdom of God and constitute
the fulfillment of Jesus' prayer, "Thy Kingdom come," etc.
Built on Unsound Premises
Well do the
Scriptures counsel the children of God to moderation, carefulness, reasonableness, and to
be exercised by the spirit of a sound mind. Hearkening further to the words of
inspiration, every thoughtful child of God must recognize in these days increasingly the
wisdom and necessity of proving aft things and of holding fast to only that which is good
-- true and sound.
It is
interesting in this connection to learn what has been the conclusion of some leaders of
thought and men of note, after careful research and examination of the Anglo-Israel
teaching. Nelson's Illustrated Encyclopedia under the caption, "The Lost Tribes"
gives us the following statement:
"A
considerable proportion of the inhabitants of N. Palestine were carried into captivity to
Assyria during the reign of Pekah (2 Kings 15:29), and the monuments inform us that no
fewer than 27,290 persons were taken to Media and Mesopotamia after the fall of Samaria,
721 B. C. (2 Kings 17:6.) . . . Many inquirers have busied themselves with fantastic
speculations as to what became of the expatriated people -- e.g., they have been found in
the North American Indians, the inhabitants of Great Britain and the United States -- the
Anglo-Celtic peoples, and the Japanese. The natural assumption is that they were absorbed
by the peoples among whom they were settled."
Again we
have an equally interesting statement from the Encyclopedia Britannica:
"Anglo-Israelite
Theory, the contention that the British people in the United Kingdom, its colonies, and
the United States, are the racial descendants of the 'ten tribes' forming the kingdom of
Israel, large numbers of whom were deported by Sargon, king of Assyria on the fall of
Samaria in 721 B.C. The theory (which is fully set forth in a book called Phile-Israel
rests on premises which are deemed by scholars -- both theological and anthropological --
to be utterly unsound."
The Revolt in the Days of Rehoboam
That there
was a division in Israel during the reign of Rehoboam, just following the death of
Solomon, is readily conceded by all. That the ten tribes formed a separate kingdom which
lasted about 250 years is not disputed by any. More than this, that during the period of
this separation particularly, the name Jew, which is derived from Judah, was used with
reference to the descendants and kingdom of Judah, and that the name Israel, formerly used
with reference to the entire twelve tribes, was during this period of separation applied
particularly to the ten tribes, is also admitted by all who have made a careful
examination of the subject.
The vital
and interesting point in this entire discussion is whether or not the separation that took
place in the days of Rehoboam resulted in a complete and permanent separation of the ten
tribes from the two, constituting two separate nationalities from that time forward; and
whether or not all the people composing the ten tribes were removed from the land of
Palestine and carried, away captive into Assyria at the end of the nine years' reign of
Hoshea, the last king of the ten-tribe division of Israel. Upon examination of the records
as contained in 2 Kings, chapter 17, we find there a summary of the various and many sins
of the ten tribes -- representing the grossest forms of disobedience and idolatry. And in
that connection we read
"Therefore
the Lord was very angry with Israel, and removed them out of His sight: there was none
left but the tribe of Judah only. And the Lord rejected all the seed of Israel, and
afflicted them, and delivered them into. the hand of spoilers, until He had cast them out
of His sight. For He rent Israel from the house of David; and they made Jeroboam the son
of Nebat king: and Jeroboam drove Israel from following the Lord, and made them sin a
great sin, For the children of Israel walked in all the sins of Jeroboam which he did;
they departed not from 'them ; until the Lord removed Israel out of His sight, as He had
said by all His servants the Prophets. So was Israel carried away out of their own land to
Assyria unto this day." -- Ver. 18, 20-23.
A Remnant of All the Ten Tribes Left in Palestine
The above
indeed is strong language, and on the surface appears to convey the thought that there was
a complete extermination of the ten tribes of Israel from Palestine, and that none were
left. However, there are other facts recorded subsequently which prove conclusively that
this was not the case. Rather the thought is that there was a complete overthrow of the
sovereignty and the kingdom of the ten tribes of Israel. Their dominion was entirely taken
away. That many of the people of the ten tribes, possibly the majority, were literally
removed and taken in captivity to Babylon need not be disputed. What we are maintaining is
that there were some of all the tribes left in Palestine subsequent to this great
captivity to the kingdom of Assyria.
Let us note
the record that establishes this claim in 2 Chronicles, chapter 30. It was in this same
era, in the close of the reign of Hoshea, when Israel's captivity took place, that
Hezekiah appeared upon the throne of Judah. We read concerning him that "He did that
which was right in the sight of the Lord, according to all that David his father had
done." And the record goes on to tell of the great reform that he instituted, not
only in the kingdom of Judah but in all the land of Israel. Previous to his reign,
idolatry and apostasy had been rife throughout the Judean kingdom, as we read, "Also
Judah kept not the commandments of the Lord their God, but walked in the statutes of
Israel which they made." (2 Kings 17:19.) Early in the reign of Hezekiah, Judah was
also threatened with captivity to Assyria. King Sennacherib of Assyria apparently made all
preparations and plans to accomplish the same thing with Judah that had been done with
Israel. The record of this matter we find in 2 Chronicles 32. But on account of the great
reformation instituted by Hezekiah, Jehovah's providence interposed, so that the king of
Assyria was completely discouraged, discomfited and defeated, and suffered ignominious
death. (Vet. 21.) Thus the kingdom of Judah was delivered by the Lord's hand because the
due time for his captivity had not yet come.
Hezekiah Calls for a Reuniting of all Israel
But in
connection with the reformation and the restoration of the true worship that was
accomplished by Hezekiah throughout the kingdom of Judah, the king called for a special
holy convocation in connection with the Passover season. We read, "And Hezekiah, sent
to all Israel and Judah, and wrote letters also to Ephraim and Manasseh that they should
come to the house of the Lord at Jerusalem, to keep the Passover unto the Lord God of
Israel. . . . So they established a decree, to make proclamation throughout all Israel,
from Beersheba even to Dan, that they should come to keep the Passover unto, the Lord God
of Israel at Jerusalem; for they had not done it of a long time in such sort as it was
written. . . . So the posts went with the letters from the king and his princes throughout
all Israel and Judah, and according to the commandment of the king, saying, Ye children of
Israel, turn again unto the Lord God of Abraham, Isaac, and Israel, and He will return to
the remnant of you that are escaped out of the hand of the kings of Assyria. . . . So the
posts passed from city to city, through the country of Ephraim and Manasseh, even unto
Zebulun; but they laughed them to scorn, and mocked them. Nevertheless divers of Asher and
Manasseh and of Zebulun humbled themselves, and came to Jerusalem. . . . For a multitude
of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed
themselves, yet did they eat the Passover otherwise than it was written. But Hezekiah
prayed for them, saying, The good Lord pardon every one . . . . And the children of Israel
that were present at Jerusalem kept the feast of unleavened bread seven days with great
gladness: and the Levites and the priests praised the Lord day by :day, singing with loud
instruments unto the Lord . . . . And all the congregation of Judah, with the priests and
the Levites, and all the congregation that came out of Israel, and the strangers that came
out of the land of Israel, and that dwelt. in Judah, rejoiced. So there was great joy in
Jerusalem: for since the time of Solomon the son of David king of Israel, there was not
the like in Jerusalem . . . . Now when all this was finished, all Israel that were present
went out to the cities of Judah, and brake the images in pieces, and cut down the groves,
and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim
also and Manasseh; until they had utterly destroyed them all. Then all the children of
Israel returned, every man to his possession, into their own cities." -- 2 Chron.
30:1, 5, 6, 10, 11, 18, 21, 25, 26; 31:1.
There is no
mistaking the significance of the foregoing accounts; they tell us the simple facts: that
Hezekiah called for the observance of a special Feast of the Passover and sent forth
messengers throughout the entire land of Israel, "from Beersheba even to Dan,"
with the object in view of drawing and uniting together a representative body, composed of
the entire twelve tribes.
Josiah Gathers all Israel unto the Passover
If any
further evidence or testimony is required, we hove only to read the history of
developments nearly one hundred years later. It was during the reign of Josiah, the third
king after Hezekiah. He followed the example of Hezekiah, and carried on a great reform
work, restoring the true worship and the temple services that had been polluted and
desecrated by Manasseh, who succeeded Hezekiah. We read concerning the eighteenth year of
his reign that there was a collection of money which was to go toward the repairs of the
house of the Lord, "And when they came to Hilkiah the high priest, they delivered the
money that was brought into the house of God, which the Levites that kept the doors had
gathered of the hand of Manasseh and Ephraim, and
of all the remnant of Israel, and of all Judah and Benjamin, and they returned to
Jerusalem." (2 Chron. 34:9.) Here we have an expressed statement regarding money that
had been received of the hand of Manasseh and Ephraim and of all the remnant of Israel and of all Judah and
Benjamin, etc. Verse 21 of this chapter contains another pointed statement with reference
to Israel apart from Judah: "Go, inquire of the Lord for me, and for them that are left in Israel, and in Judah,
concerning the words of the book that is found." Note how in verses 23 and 26,
Jehovah is referred to as the Lord God of Israel, which
must be admitted would have reference not merely to the two-tribe kingdom but to the
entire nation. Finally, we read of the great Feast of the Passover that Josiah commanded
to be observed in which the statement is plainly made that all Judah and Israel were present. -- 2 Chron. 35:17,
18.
The reign of
Josiah brings us close to the great captivity that resulted in the overthrow of the
kingdom of Judah. It was approximately in the third year after the death of Josiah that
the first captivity took place. (Dan. 1:1.) And this was about the year 606 B.C. Nineteen
years later, in the eleventh year of the reign of Zedekiah, the crown was removed, the
kingdom overthrown, Jerusalem destroyed, and the people carried away captives into
Babylon; this was the third and final stage of the Judean captivity.
The Situation When the Kingdom of Judah Was Overthrown
Now the
question is asked, What were the circumstances in Palestine, and what was the situation so
far as the twelve tribes of Israel were concerned, at the time the kingdom was overthrown?
The answer is that during the period of more than one hundred years that had elapsed from
the time the ten-tribe kingdom was overthrown by Assyria, to the time when the captivity
commenced in the third year of the reign of Jehoiakim, king of Judah, there had been a
general coalescing and reuniting of all the tribes of Israel. No other purport or
conclusion can be drawn from the history we have referred to foregoing of the activities
and accomplishments during the reigns of Hezekiah and Josiah. The reforms that were
instituted by both of these kings, the calling upon all Israel, of .all tribes throughout
all the land to return to the true God and the true worship and temple service, evidently
had the effect of bringing all the tribes together again in sympathetic accord, so that
the twelve tribes were all one and constituted one people, under one kingdom, at the time
when the Babylonian captivity took place. It was not merely the two tribes therefore that
were carried away by Nebuchadnezzar to Babylon; it was all the tribes of all Israel that
were represented in the servitude to Babylon during the period of seventy years, which
commenced about the third year of the reign of Jehoiakim, which was Nebuchadnezzar's first
year, and extended to 536 B.C., when Cyrus issued his proclamation of liberty that all
Israel might again return to the land of their fathers.
The Ten-Tribe Captives in Assyria Absorbed by the
Gentiles
We pause
here to consider the question, What became of those multitudes of the ten tribes that were
carried away captive into Assyria at the time the kingdom of Israel was overthrown in the
days of Hoshea, their last king? In finding our answer to this question, we ask the reader
to consider again what was the condemnation of the Lord as expressed by Moses on those who
should renounce the Mosaic Covenant and become apostate: "But if thine heart turn
away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and
serve them; I denounce unto you this day, that ye shall surely perish, and that ye shall
not prolong your days upon the land, whither thou passest over Jordan to go to possess
it." (Deut. 30:17, 18.) Now we have only to read further the description of the sins,
the idolatry, and the apostasy as contained in 2 Kings, the 17th chapter, of the people of
these ten tribes taken captive into Assyria, to understand what their condition was before the Lord. In every way they have met
the description given by Moses, of those who should reject the Lord and bring upon them
His complete condemnation.
Were there
any promises of protection over those apostate captives in Assyria who had renounced
Jehovah and the faith of the fathers, or that there would be a regathering of them back to
Palestine? No such promises whatever. Is there anything in the sacred record to the effect
that these captives in Assyria or any of their descendants, ever thereafter expressed any
repentance, or showed any disposition, or put forth any effort to return to the land of
their fathers? We know of nothing in the records to convey any such idea.
Is it
reasonable to suppose that the apostate captives of the ten tribes in Assyria would make
any effort to preserve their racial distinction and genealogy separate from the idolatrous
people amongst whom they were cast? Such a supposition is most unreasonable, for we read,
"And the king of Assyria did carry away Israel unto Assyria, and put them in Halah
and in Habor by the river of Gozan, and in the cities of the Medes: because they obeyed
not the voice of the Lord their God, but transgressed His covenant, and all that Moses and
the servant of the Lord commanded, and would not hear them, nor do them." (2 Kings
18:11, 12.) Here we are told that as captives they were scattered in different cities and
provinces of the Assyrian kingdom. And having renounced Jehovah and the Mosaic Covenant,
one of the very important provisions of which was that there a should be no intermarrying
with other nations, their racial distinction would begin to fade at once. Under such
circumstances and conditions it is utterly unthinkable that these captives of the ten
tribes would preserve or make any effort to preserve a clear line of Israelitish stock
through the various countries and centuries of history until they should reach the shores
of England, The conclusion is unavoidable that these captives of the ten tribes in
Assyria, in a comparatively short time, became absorbed and swallowed up by the other
nations amongst whom they dwelt, and thus to all intents and purposes became Gentiles,
heathen,
How About the Babylonian Captivity?
Now we turn
in this discussion to the Babylonian captivity which was completed at the time the kingdom
of Judah was overthrown, approximately 588 B.C. Some who acknowledge, in harmony with our
findings foregoing, that not only Judah and Benjamin but all the twelve tribes were
carried away captive by Nebuchadnezzar into Babylon, have endeavored to establish the
claim that only the two tribes, Judah and Benjamin, returned to Palestine after the
seventy years' servitude, following the proclamation of liberty by Cyrus; and that the ten
tribes, who according to this teaching did not return, continued to maintain their
Israelitish genealogy, and that after centuries their descendants migrated westward, with
the result that they today are represented in the Anglo-Saxon race. Practically the same
line of argument is used with reference to these as is offered with regard to those who
were taken captive of the ten tribes more than one hundred years prior to the Judean
captivity. And we would add that the same line of Scriptural reasoning we have used with
regard to the Assyrian captivity, is fully applicable to those captives in Babylon who
refused to obey the call of Jehovah to return to Palestine in the time of Cyrus, and who
thus demonstrated that they had renounced their Israelitish faith. For these, nothing
would remain but that which happened to the Assyrian captives, namely to be absorbed by
the Gentile nationalities amongst whom they dwelt. However, the records show conclusively
that there were some of all the tribes who returned from the Babylonian captivity. On this
phase of the discussion, Brother Russell has offered some very profitable and interesting
comments:
Some of All Twelve Tribes Returned from Babylon
"At the
time of the return from the Babylonian captivity, though those who showed their continued
faith in God and His promises by returning to the land of Canaan, were mostly of the
tribes of Judah and Benjamin, yet all who came back were not of these two tribes. Among
them were some from the various tribes, who loved the Lord and sought Him with repentance,
still relying upon His promises. However, the vast majority of the ten tribes, as well as
of the two tribes, did not avail themselves of the opportunity to return to the land of
promise, preferring Babylon and other lands, many among them having fallen into idolatry
and lost their respect for God's promises.
"We
must remember that but a few of those who returned to their land under the lead of Ezra
and none of those who returned under Nehemiah, were of those who had been taken captive,
the vast majority having died years before in Babylon. These were their children, in whose
hearts the faith of their fathers still burned, who still hoped for the blessings and
honors promised to Abraham's seed. Thus the returning little band of less than fifty
thousand were all the Israelites then remaining, of all the tribes, who by the act of
returning to the land of promise showed that they still held to the faith of Abraham It
was to the descendants of these fittest ones, sifted out of all the tribes of Israel --
though, principally of the two tribes, and all called Jews, after the royal and
predominating tribe -- that our Lord presented Himself and the Kingdom, at the First
Advent, as representing the holy nation, Israel entire."
In harmony
with the foregoing, we will find it interesting to observe the record of the return from
the Babylonian captivity as given by Ezra and Nehemiah. If the breach had not been healed
between the ten tribes and the two tribes, it would show itself in their accounts. But as
Cyrus set free "all the people of the God of Israel," so the records show that
Ezra and Nehemiah and the people regarded themselves as Israel. Let each one prove this
for himself, by turning to and noting their use of the words "children of
Israel," "people oŁ Israel," "tribes of Israel," "all
Israel," and the offering .of sacrifices for all Israel, according to the, twelve
tribes, in the following passages
Ezra 2:2,
59, 70; 3:1, 11; 4:3; 6:16, 17; 7:7, 11, 13, 28 ; 8:25, 35 ; 10:5, 10.
Nehemiah 1:6
; 2:10 ; 7:7, 61, 73 ; 9:1, 2 ; 10:33, 39 ; 11:3, 20 ; 12:47 ; 13:3, 18.
New Testament Proofs that Israel Was not Ten Tribes, But
Twelve
The term
"lost sheep of the house of Israel," twice used by our Lord (Matt. 10:6; 15:24)
most positively contradicts the theory that the ten tribes were elsewhere than in
Palestine in the days of our Lord's First Advent; and also contradicts the thought that
the term "Israel" now belongs to the ten tribes only. We have but to read the
passages cited, to see that the "lost sheep" were individuals -- not tribes, and
that Israel was not lost, because Christ had come to the only Israel whom He recognized,
and, with His disciples for three and a half years, He went through "the cities of
Israel" seeking therein "the lost sheep of the house of Israel." -- Matt.
10:23.
That the
term "Jew" had come to be synonymous with the term "Israel" is proved
by the fact that those terms are repeatedly used interchangeably. For instance, Pilate
wrote for the cross -- "Jesus, the King of the Jews"; while the soldiers and
others mocked, saying, Let Christ, "the King of Israel," come down from the
cross. -- See Matt. 27:42; Mark 15 :32.
Nathanael
was an "Israelite indeed," and his testimony to our Lord was, "Thou art the
King of Israel." (John 1:47-49.) The people never thought about a king of Judah, but
rather, when the Lord rode on the ass as King in fulfillment of the prophecy of Zechariah,
the people strewed the way with palm branches, etc., shouting, "Blessed is the King
of Israel." (John 12:13.) Neither were the disciples thinking of Judah as a kingdom;
for they asked the Lord, "Wilt Thou at this time restore again the kingdom to
Israel?" And talking over the matter on the way to Emmaus they said, sorrowfully and
disappointedly, "We trusted that it had been He which should have redeemed
[recovered, delivered] Israel." (Luke 24:21; Acts 1:6.) Is it reasonable to think
that these all erred in their choice of language and said Israel but meant Judah? No! but
it is proof positive that they recognized no "lost" tribes, but a reunited
Israel -- part "dispersed among the Gentiles," but coming to Jerusalem
occasionally to keep the national festivals, and part at home in the land of Israel, in
the cities of Israel, also trodden under foot by the Gentiles.
The angel,
when directing Joseph to return from Egypt with Mary and the infant Jesus, said, "Go
into the land of Israel." And the Apostle Matthew says, "He arose, and . . .
came into the land of Israel." (Matt. 2:20, 21.) Were the angel and the Apostle
mistaken? John the Baptist, when introducing Christ, declared that his ministry was to
Israel. (John 1:31.) His ministry surely was to the Jews; and if they are not Israel, John
was mistaken, and told an untruth; yet the power of God was upon hint, from his mother's
womb, and there never was a greater prophet. (Luke 7:28; Matt. 11:11.) If John erred, how
great a prophet must he be who could be relied upon to correct him?
Our Lord
sent His disciples throughout Palestine to seek "the lost sheep of the house of
Israel," and He went also Himself to "all the cities of Israel," and when
commending the faith of the Gentile centurion, He said, "I have not found so great
faith, no, not in Israel." And, addressing Nicodemus, He called him "a ruler in
Israel." Was our Lord mistaken? Had He missed the place in not going to the British
Isles? Or shall we not conclude that those who would pervert these plain testimonies of
Scripture to support a theory are greatly mistaken? "Let God be true"!
Apostolic Testimony Respecting Israel
The Apostle
Peter on the day of Pentecost, preaching the Gospel under the influence of the Holy
Spirit, addressed himself to the Jews, saying, "Ye men of Israel, hear these words:
Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs,
which God did by Him in the midst of you, as ye yourselves also know Him . . ye [men of
Israel] have taken, and by wicked hands have crucified and slain. . . . Therefore, let all
the house of Israel know assuredly that God hath made that same Jesus, whom ye [men of
Israel] have crucified, both Lord and Christ." -- Acts 2:22, 23, 36.
John was
with Peter at the healing of the impotent man, a few days after the above discourse, and
therefore joined in the statement, "Ye men of Israel, why marvel ye at this?"
(Acts 3:12.) The same two were together preaching a few days later, when they were
arrested and agreed in the testimony of Peter recorded in Acts 4:8, 10: "Peter,
filled with the Holy Spirit, said unto them, Ye rulers of the people and elders of Israel,
. . . be it known unto you and unto all the people of Israel," etc. Evidently these
Apostles knew nothing about any "lost ten tribes" nor of any other people than
the Jews entitled to the name Israel. Further along verse 27, a prophecy which specifies
Israel, is quoted as fulfilled by the Jews, in the crucifixion of Christ; and proves to
whom the name Israel belongs in prophecy.
All the
Apostles were together when "all the senate of the children of Israel" convened,
and Gamaliel, a leading doctor of the law (of whose pupils Said of Tarsus was one), a man
noted among the people for his learning, showed that if Israel were lost, he did not know
of it, for he said to all the senate of the children of Israel, not, Ye men of Judah, but
"Ye men of Israel," etc. -- Acts 5:21, 35.
The Apostle
Paul, one of the learned men of his day, and one of the most exact and logical men of any
day, did not know of it if the ten tribes were "lost," and surely thought quite
to the contrary, as is proved by the following statements of his respecting Israel:
Further Testimony that Israelites and Jews were the Same
He went to
Antioch in Psidia -- among the Gentiles-and had no trouble in finding the
"dispersed" Israelites, "the twelve tribes scattered abroad," and
their synagogue; and, getting opportunity to speak to the people (being recognized by the
ruler of the synagogue as a man of education), he said, "Men of Israel, and ye
[Gentiles] that fear God, give audience: The God of this people of Israel chose our
fathers: . . . God according to His promise raised unto Israel a Savior, Jesus; when John
[the Baptist] had first preached before His coming [manifestation], the baptism of
repentance to all the people of Israel." (Acts 13:16, 17, 23, 24.) In verses 43, 45
and 50, these "men of Israel" are called by the common name by which all
Israelites are known today, namely Jews. And it is worthy of note that, while in modern
times there are some Jews who claim to know the tribe to which they belong, yet, as a
rule, the Jews today do not know from which of the twelve tribes they spring so completely
have the twelve tribes amalgamated into one nation.
When Paul*
returned to Jerusalem after several years absence among Gentiles, and especially among the
people of Israel scattered abroad and dwelling everywhere among the Gentiles as today, he
went into the temple and was recognized; and a tumult was raised by a man crying out:
"Men of Israel, help!" etc. (Acts 21 :28.) That Jew evidently thought the same
as all the rest, that Israel was again a united nation, and that all Jews were now, as
before the rebellion, "men of Israel."
__________
* In his
request for a hearing before the captain who was leading him to trial, the Apostle Paul
said, I am a man which am a Jew of Tarsus, a city in Cilicia." (Acts 21:39.) In his
discourse to his brethren in Rome he says, "For I also am an Israelite of the seed of
Abraham, of the tribe of Benjamin." -- Rom. 11:1.
The fact that
the Apostle Paul calls himself both an Israelite and a Jew, though of the tribe of
Benjamin, proves conclusively that the terms Jew and Israelite were used synonymously with
reference to the twelve tribes.
__________
When Paul
pleaded his cause before King Agrippa, he said, "I think myself happy, King Agrippa,
because I shall answer for myself this day before thee, . . . especially because I know
thee to be expert in all customs and questions which are among the Jews." When
therefore he said, "Our twelve tribes instantly
serving God, day and night, hope to come" to the promises which God made to our
fathers, it proves conclusively that neither the Jewish scholar and lawyer, Paul, nor the
well informed Roman governor had: any knowledge of the ten tribes being longer separated
from the two tribes; nor did they know that the ten tribes were "lost"; nor did
they in any manner or degree recognize the then heathen savages of the British. Isles as
any part of the twelve tribes; for of the latter he expressly says, that they were serving
God and hoping in the promise made to Abraham, Isaac, and Jacob. (Acts 26:2, 3, 7.) The
Epistle to the Hebrews was written to those same "twelve tribes instantly serving
God" and hoping; especially such as were Israelites indeed and had accepted Christ:
it is applicable therefore also to all those who from 'among the Gentiles have been
grafted into the promises of God to Abraham, by union with Christ, the true, faithful
"seed." Similarly, the Epistle of James was .addressed to the "twelve
tribes scattered abroad." -- Jas. 1:1, 2.
Only One Israel Referred to
In his
epistle to the Romans the Apostle Paul has much to say about Israel having rejected Christ
and thus having brought blindness upon himself, unquestionably referring to the rejection
and crucifixion of Christ by the Jews, "all Israel." He points out that so it
was foretold by the Prophets, and thus shows that the Prophets are in accord with this
fulfillment; and that they, when speaking of Israel, have no reference to our savage
forefathers who, when found .by "Saint Patrick" and "Saint Augustine,"
were totally devoid of knowledge of Jehovah, and of Moses and the Law, and of David, and
of Solomon, and of the Prophets, and of all expectation of a Messiah. Such total ignorance
and forgetfulness are not supposable in any people, even in longer periods -- much less in
Israelites who never lose their respect for Abraham and circumcision, nor for Moses and
the Law -- even when they become "free-thinkers."
The Apostle
then proceeds to show that it is the same Israel that was blinded because of rejecting
Christ that is to be saved from that blindness at the Second Coming of Christ. (Compare
Rom. 9:27, 31-33 ; 10:1-3 ; 11:2, 7, 15, 24-28.) Is it supposable that if there were
another Israel recognized by the Holy Spirit and the Apostle, they would have been ignored
in the comprehensive statement of the entire plan of God from first to last, given in this
wonderful and logical Epistle to the Romans? It is not supposable!
Another Important Consideration
Furthermore,
the Israelite according to the flesh who would lay claim to anything under God's covenant
with Abraham must indicate his adherence to that covenant by observing the ordinance of
circumcision. If, therefore, it could be proved that the Anglo-Saxon people have any
Israelitish blood in their veins (and we deny that this has been proved), we may know that
from the time they failed to perform the Israelitish .ordinance of circumcision, that long
they have been cut .off from all share in the promises made to Israel. The law on this
subject is found in Gen. 17:14 and is very explicit. It says: "The uncircumcised man
child . . . shall be cut off from his people [from Israel-shall no longer be an inheritor
of the promises made to Israel; for in neglecting thus to indicate his fealty to the
covenant]; he hath broken My covenant."
So then, if
it could be proved that the Anglo-Saxons are descendants of Abraham (which we deny), it
would avail nothing for them; for, having been uncircumcised for two thousand years, or as
far back as their history extends, the covenant of God would be broken, so far as they
were concerned, and they could inherit nothing under it. Neglect of circumcision by an
Israelite constituted him an alien, a foreigner to the covenant of promise -- a Gentile.
Our
conclusion, therefore, respecting the blessing upon the Anglo-Saxon people is that,
whoever their fathers may have been, they have no hope for any Divine favor or blessing as
Israelites according to the flesh; for such they are not. Their blessing has resulted from
the fact that some of them became members of the Body of Christ -- the higher, the
spiritual Israel; and that a larger number have been blessed through the influence of
these, and become members of "the household of faith"; and that in general the
light óf the Gospel, and the spirit of liberty which it always induces, has been shed
abroad abundantly upon that people -- bringing with it great responsibilities, as well as
great blessings.
Brother Russell's Reply to a Criticism
In replying
to a criticism of "Millennial Dawn," published in an English journal, "The
Banner of Israel," Brother Russell wrote the following which is well deserving of a
place in this discussion:
"The
point of discussion turns upon the question whether, after the separation of the ten
tribes from the two tribes of Israel, in the days of Rehoboam, they ever again became
united, either actually or reckonedly. Your correspondent claims that there was no reunion
and that the name, Israel, from that date forward belonged exclusively to the ten tribes,
and not to the two tribes, Judah and Benjamin, known as the Jews. This error seems
necessary to his theory; that the Anglo-Saxon people are those ten tribes, and that their
prosperity is due to this fact. We hold that from the period of the seventy years
desolation, and especially from the return from Babylonian captivity, the nation of Israel
has been recognized by God as one, including all. of every tribe who respected God's
promises and returned to Palestine when Cyrus issued his decree of permission. We hold
that all who did not return were not of the commonwealth of Israel, not Israelites indeed,
but that they were thenceforth reckoned as Gentiles. We affirm, too, that those 'lost'
ones who were not Israelites indeed will require recognition and blessing under the New
Covenant during the coming Millennial Age, and not during the Gospel Age.
"We
have found, and pointed out the significant fact, that our Lord and the Apostles addressed
the 'twelve tribes' under one name -- 'the House of Israel' -- and this, too, in speaking
directly to the people living in Jerusalem, who, as all admit, were chiefly of the tribe
of Judah, but partially of all the twelve tribes. The fact that the Lord and the Apostles
thus addressed the twelve tribes as one nation, and applied prophecies to them as such,
seems to us quite sufficient reason for our doing the same.
Waiting for the Consolation of Israel
"The
arguments of your correspondent seem to be summed up in the following extracts, which we
quote from your journal. He says:
"'As to
the non-return of Israel, a comparison of Jer. 29:1, 4, 10 with Ezra 1:1 shows that the
edict of Cyrus was in fulfillment of a prophecy which referred exclusively to the Jews;
and from Ezek. 4:3-8 it is patent that Israel's term of captivity had to extend far beyond
Judah's. There is no proof whatever that the ten tribes were embraced in the offer of
Cyrus.'
"We
must take exceptions to these statements, and ask your readers to examine more carefully
the texts cited. Jeremiah (29:1-10) does not advise the people to settle down contentedly,
never expecting to return to Jerusalem, but that they should make themselves comfortably
,at home in the land of Babylon, because there would be no deliverance for seventy years
-- a much longer period of captivity than they had ever 'before experienced.
"Ezra
1:1 does not limit to the members of Judah and Benjamin the privilege or liberty to
return. On the contrary, verse 3 declares that Cyrus extended the offer to 'Whoever ,among
you that is of all His people'; verse 4 repeats the 'whoever,' and makes the invitation
worldwide, as was Cyrus' dominion, by the words 'in every place'; and verse 5 declares
that not only the chiefs of Judah and Benjamin responded, but also 'the priests and the
Levites, with all those whose spirit God, had awakened -- that is, all whose hearts, like
Simeon's, were 'waiting for the consolation of Israel.' Among such were some from the ten
tribes, even though they were fewer. For instance, among those who with Simeon waited in
the temple for the consolation of Israel was Anna, the prophetess, the daughter of
Phanuel, of the tribe of Asher. -- Luke 2:36.
"As for
the citation from Ezekiel (4:3-8), no suggestion is offered as to when the forty years
upon Judah, or the three hundred and ninety years upon the remainder of Israel, were
fulfilled. Your correspondent overlooks the fact that although this trouble is divided
into two portions, it is all represented as coming against one people, as illustrated by
the one capital city, Jerusalem, which was portrayed by the Prophet as a part of his
tableau teaching. Some suppose the lesson taught to be that God's wrath against the ten
tribes dated from the time of the revolt, when they went into idolatry, about 390 years
before the desolation of Jerusalem, and that the wrath against the two tribes dated from
forty years before the desolation, when, under King Manasseh, the two tribes became
idolaters, and that God's wrath ceased, or was assuaged, by the expiation for their sins
in the utter desolation of Jerusalem and the land. If this be correct, His favor returned,
while they were in Babylon, to all who revered His promises and waited for the seventy
years .of desolation to expire, that they might return to God's worship in His holy city
and temple.
"We
answer, then, that there is no evidence that the willing, faithful ones of the ten tribes
were hindered and did not return to the holy land after its seventy years desolation. On
the contrary, the evidence shows that they had the liberty to return and that some of them
exercised it.
The Grafting in of Spiritual Israel
"After
quoting from "Millennial Dawn" Vol. III, 'They the ten tribes] deserted the
Israelitish covenant, and became idolaters, unbelievers, and practically Gentiles,' your
correspondent continues
"'This
is perfectly correct: the ten tribes did apostatize and were formally divorced from the
Mosaic covenant. (Jer. 3:8.) But he overlooks the companion jewel -- namely they were to
be remarried in a new and better covenant. (Isa. 54:4-8; Hos. 2:7, 19; Jer. 31:31-33.) The
Israelites were indeed practically Gentiles, and are esteemed Gentiles to this day; but
that is concordant with prophecy; for Ephraim's "multitude of nations" are
"goyim" or nominal Gentiles (Gen.
48:19) ; and the children of Ephraim-Israel, "which cannot be measured nor
numbered," are the off-spring of Lo-ammi, or nominal Gentiles. -- Hos. 1:9, 10:
"We beg
to differ regarding the above statement. The Lord has not remarried, nor will He ever
remarry the ten tribes. The citations prove nothing of this kind. Hosea gives some hard
pictures of a bad people. Chapter 1:4, 6, 7, seems to mention the ten tribes separately
from the two, but promises no more mercy, but, instead, an utter taking away of the ten,
and mercy upon Judah. Verses 9 and 10 show the rejection (for a time) of all Israel (the
natural branches of the olive), and the grafting in of spiritual Israel upon the original
root or promise -- those from among the Gentiles who formerly had not been recognized by
the Lord as His people, who had been strangers and foreigners and aliens to the
commonwealth of Israel, but who are now brought nigh and made partakers through Christ.
This application of this Scripture is made by the
Apostle Paul. (Rom. 9:23-26.) Verse 11 declares that 'then,' at the time of their
rejection and at the time of the recognition of spiritual Israel, Judah and Israel would
be reunited under one head.
The Door of Hope
"Hosea
2:1-7 includes one of the proofs offered; but the most careful search in these verses
discloses no promise from, the Lord that He will remarry them. Reading down to verse 13
proves to the contrary. Then verses 14-18 show the 'door of hope' for these rebellious
people, which the Millennial reign of the true spiritual seed of Abraham (Gal. 3:16, 29)
will open; for verse 18 locates the date of this 'door of hope,' by declaring it to be
after the time of trouble, when wars shall be no more.
"Verses
19 and 20, if applicable to the fleshly seed at all, should be applied to 'all Israel'
(last before mentioned) -- see chapter 1:11 -- and in that case would not call for
fulfillment before the close of the Gospel Age, when wars shall be no more. But there is
good reason for believing that these verses (19 and 20) relate to the spiritual class,
selected during the time when fleshly Israel has been cast off. To this view the 23rd
verse as well as chapter 1:10 gives support, both being quoted in Rom. 9:23-26, and
agreeing well with the Apostle's other statement, 'Israel hath not obtained that which he
seeketh for, abut the election hath obtained it, and the rest were blinded.' -- Rom. 11:7.
"As for
Isaiah 54:1-8, the Apostle Paul has thrown the light of superhuman wisdom upon it, and has
applied it to spiritual Zion, our mother or covenant, symbolized by Sarah. The fleshly
seed of Abraham had been cast off from being heir of the promise, and the true seed,
Christ (typified by Isaac and Rebecca), had been received as the only seed of promise. --
Gal. 4:22, 24, 26-31.
Prophecy not Yet Fulfilled
"Jeremiah
31:29-33 is quite to the point. It was written at a time when the ten tribes, called
Israel, were separate from the two, called Judah; and hence it was necessary for the
Prophet to mention both, in order not to be misunderstood to mean the ten tribes only. But
here, in verse 31, he puts the two together; and, after thus joining them as one, he uses
the one name for all, in verses 33 and 36; and this is confirmed by verses 38-40, which
describe places lying in the portion of the two tribes, in and about Jerusalem.
"But
next let us notice that this is a prophecy not yet fulfilled; so that the ten tribes, even
if they could clearly identify themselves now, have as yet no cause for boasting. They
would do better to wait until the New Covenant is made with them, and until the law of
that New Covenant has been written in their hearts. Then surely they will no longer boast
themselves of their old covenant, but of the new.
"During
the Gospel Age the New Covenant and its blessed heart-writing and spirit-teaching is not
for the ten tribes, nor for the two. It must first be sealed by the blood (death) of the
Mediator -- Head and Body, from Jews and Gentiles. The fleshly seed (Ishmael) must wait
until the spiritual seed (Isaac) has inherited all, and must then get his portion through
Isaac. In those days-when the fleshly seed receives its portion-the blessed Millennial
privileges, mentioned in verses 29 and 30, will be realized.
"Beloved,
let us make our calling and election sure by the obedience of faith, and not hope for
spiritual blessings to come to us because of fleshly connection-which the Lord's Word
clearly shows us cannot be. If the Anglo-Saxon races are the literal descendants of the
ten lost tribes, it certainly is to their advantage that the Lord will overlook the
relationship and count them as Gentiles; for His favor was withdrawn from the natural seed
when the remnant had been selected, and He turned to take out the people for His name from
among the Gentiles, who previously were not His people; and, as we have seen, no return of
His favor is promised until the elect Church shall have been completed, in the Millennial
dawn."
Concerning Ephraim and Manasseh
We submit a
question and its reply by Brother Russell:
Question --
"At what time in the forgotten history of the race did the house of Joseph enjoy the
birthright blessings of Gen. 48:19?
Answer --
"The birthright, with its 'double portion' of the promised land (Deut. 21 :15-17),
went to Ephraim and Manasseh, the sons of Joseph; and the blessing, 'let them grow into a
multitude in the midst of the earth [margin, land],' made the double portion almost a
necessity. Nevertheless, notice carefully that the ruling power went to Judah. -- See Gen.
49:8-12.
"You
possibly refer specially to Jacob's declaration, Ephraim 'shall become a multitude of
nations.' The marginal reading corrects this to read 'fullness of nations.' But the
fullness of what nations? We answer, Ephraim became the fullness' of multitude to the
tribes, or nations, or peoples* of Israel. Look in your 'Teacher's Bible' at a map showing
Canaan as divided among the tribes, and note the goodly portions given to the children of
Joseph (Ephraim and Manasseh) on the west of Jordan; and then note how the 'branches went
over the wall' or river; see the large tract east of Jordan. In all they had about
one-half of Canaan. These large appropriations of the best of the land were because these
tribes were multitudinous amongst the tribes or nations of Israel. The map shows Manasseh
more numerous than Ephraim at the beginning: but soon, as Jacob had prophesied in this
blessing, Ephraim became the greater, so that when the federation of tribes split and
formed rival kingdoms, the influence of Ephraim's multitudes among the nations or tribes
was so great that the side which he espoused took the name Israel, and sometimes because
.of his numbers and influence all were called Ephraim.
_______________
" *The
same Hebrew word rendered nations in Gen. 48:19 is rendered the people in referring to the
twelve tribes, in the following passages:-Josh. 3:17; 4:1; 5:6, 8; 10:13; Judges
2:20."
_______________
"Now
turn to Gen. 49 and compare the blessings upon Judah in verses 8-12 with those upon Joseph
(including Ephraim and Manasseh) in verses 22-26. Both blessings are great, but that of
Judah is by far the greater.
"The
statement, 'The archers have sorely grieved him, and shot at him, and hated him: but his
bow abode in strength, and the arms of his hands were made strong by the hands of the
mighty God of Jacob, by the name of* the Shepherd, the Stone of Israel; even by the God of
thy father, who shall help thee,' is not a promise for the future but a recounting of
Joseph's past experiences at the hands of his brethren. His blessings, as enumerated, are
multitudes of children and estate. If any think the prosperity of Joseph's children among
the tribes does not fulfil all this, let them recognize the fact that Ephraim and Manasseh
constituted a majority of the dispersed Israelites now commonly called 'Jews' after the
name of their great capital city, Jerusalem. Surely, the Jews are a fullness amongst all
nations, and prosperous as no other people. They are, as predicted, lenders to many
nations (Dent. 28:12), and in a particular manner are pushing or goring all peoples to the
ends of the earth; (See Deut. 33:17, Revised Version) so much so that every nation is
seeking to get rid of them. These are the ten thousands of Ephraim and the thousands of
Manasseh.'"
______________
* Preferred
reading of old Mss.
_______________
"So teach us to number our days,
that we may apply our hearts unto wisdom." -- Psa. 90:12
THIS prayer
of the Psalmist which has been selected as our year motto text, conveys a thought of
solemn import to all the Lord's people; and we trust that in having it before our minds as
a daily prayer, it may have the good effect of strengthening our resolves to please the
Lord in the very highest sense and to make the most progress possible in the Narrow Way.
While the
sentiment of this prayer can to some extent be appreciated by the natural man, it is best
understood and appreciated by the children of the light, those who have been called out of
the darkness of this world, and through the knowledge of the Divine purpose are enabled to
place the proper valuation upon the present life, its opportunities and privileges. At
very best and most the present life is brief -- seemingly altogether too short to achieve
the great ends that are placed in view. A glorious goal has been set before the people of
God; and there are certain purposes, changes, transformations that must be wrought out in
them if they would ever reach the goal. Work out your own salvation, admonishes the
Apostle, addressing those who have been made partakers of the heavenly calling; but he
also adds, it is God that worketh in you to will and to do of His good pleasure. It is for
us as His children to see to it that His Word of truth, His Spirit, His corrections and
providences work in us increasingly the desire to fulfil all His good pleasure.
The Apostle
Paul also says something about "redeeming the time" because the days are evil.
The thought is that we are to very carefully guard our time; we redeem the time in the
sense of purchasing it through self-denials, by the practice of denial of certain uses of
our time that might be in the direction of personal and self-gratification. The cares of
this life, its necessities, the customs of the world, our fallen tendencies, all would
absorb every hour of life in the things pertaining to this life, whereas, as New
Creatures, our. new hopes and aims and efforts are properly ,centered upon things above,
the heavenly, the King's matters. Where may we obtain the necessary time wherewith to
study and refresh ourselves in rehearsing the blessings, the promises, the favors which
are ours as New Creatures? And where may we obtain the time for telling these Good Tidings
to others? If we allow the spirit of the world to direct us, we shall have no time for any
of these things and shall fail, but as wise and not as foolish children of the Lord, we
will see and appreciate the greater importance of the heavenly things and be ready to
sacrifice our earthly interests and customs and ambitions in favor of the heavenly.
"The Time is Short"
Again the
Apostle Paul solemnly admonishes the Church, reminding them that "the time is
short." Therefore as we endeavor to number our days it means that we consider how
very short is the opportunity which each of us as individuals possess, that we may more
fully realize the necessity for haste and diligence in the Master's service. When we
deduct from the brief space of our present life the years past before we came to a
knowledge of the Truth and consecrated our lives to the service of God, and then the
declining years of life when sight groves dim and physical strength grows more and more
feeble, and then the time and strength which must be expended in providing the things
needful for the temporal wants of ourselves and those necessarily dependent upon us, even
with the greatest economy of time, how much is left for the great work in hand to which we
have consecrated ourselves?
Truly the
Apostle Paul was right-the time left for service is extremely short, and it behooves the
saints to resolutely push aside the hindrances and overcome the obstacles if they would
run successfully for the prize, or accomplish any thing to the Master's honor, or show
their love and appreciation of the Good Tidings by sounding the trumpet of truth to
fellow-pilgrims.
Finally,
while necessarily occupied with the business of this life and the expenditure of its
incomes we should not go beyond the just using of it for ourselves as becometh saints.
Provide things honest, decent, and comfortable for the temporal necessities and then give
them no further thought.
Though we
have consecrated ourselves and all our goods which we have acquired or may acquire to the
Lord, He permits us to appropriate this much of it for our temporal wants. In harmony with
our covenant this only is the proper using of earthly goods.
How truly
narrow is the way which the saints must walk to follow the footsteps of their Master!
There is self-denial at every step, but Jesus said, "He that taketh not his cross and
followeth after Me, is, not worthy of Me." If we cannot prove our love for the Lord
by thus sharing in His reproaches and self-denials, we are not of the class He wishes to
make His Bride. It will be no easy thing for any to endure unto the end, but blessed is he
that shall do it. If we keep looking at the things behind, cherishing the old ambitions
and fostering the old spirit which once held us, endurance of our trials will become more
difficult if not impossible; but let us take the Apostle's advice, and forgetting the
things behind, seek new conquests over the world, the flesh, and the Evil One. Let us thus
press forward toward the mark for the prize of our high calling which is of God through
Christ Jesus. And bearing in mind that the time is short, let us make haste to improve
passing opportunities for such a grand and blessed service. Truly blessed and rich will he
be who learns to number his days and gives all diligence to those things which embrace the
heavenly treasures of wisdom and grace Divine.
Dear
Brethren:
Loving
greetings in the Lord.
Enclosed
please accept money order for $_____. Please continue to send the "Herald" to
the following addresses: . . .
The ministry
of your journal is indeed a help in our walk in the Narrow Way, a spiritual strength and
encouragement in these trying times. You are holding on to the things, doctrines, which we
have learned and which have prompted us, to give our all to God in eternal consecration
They still satisfy our longings as nothing else can do. My heart is still centered on the
things above, on the blessed promised day when I shall see my greatest Benefactor face to
face, and be able then to render better service, better praise, for all He has done for
me.
There is
much "new light" shining out now from various sources; brethren which are near
and dear to us are attracted by it -- but the discouraging feature about it is, they do
not return with joy and gladness in their hearts, a song for the Lord, and prayer on their
lips, a word of encouragement for their fellow-travelers in the way, but instead, with
confusion, on a sandy foundation, strife the fruits of our great Adversary's spirit, not
the Holy Spirit of God. Truly, by their fruits we shall know them, and God is not the
author of confusion, but of peace. When I shall see individuals walking in the new
"light," deeper consecrated, more sanctified, more like our dear Lord, I will
accept it as light from God; until then I will be content and thank God for the things I
have received in the past.
May God
continue to bless you in your efforts to minister to His people. "He is not
unrighteous to forget your work and labor of love." -- Heb. 6:10.
Yours in the invisible bonds of
Christian love,
M. F. M. -- Colo.
Dear
Brethren in the Beloved:
I am not
very good at expressing my thoughts on paper, but feel prompted to send you a little
encouragement in regards to your labor of love toward the Church of God. The
"Heralds" are helpful for our spiritual life; the contents are very spiritual
and give me an indication that it is the Spirit of God working through the various
brethren conveying the message to the people of God.
We here are
a small company . . . but the brethren are whole hearted for God and His cause, and we
rejoice that God is not confined to great numbers, but where the two's or three's meet, we
have the wonderful promise that Jesus is in our midst. We all realize that it is our
privilege and bounden duty to make our calling and election sure. One of the grandest
works accomplished in our lives is the fruit of the Spirit of God (not our own fruit) --
love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, self-control
-- against such. there is no law. Jesus said, "Herein is My Father glorified that ye
bear much fruit."
I noticed in
the "Herald" that you have reprinted the book, "The Divine Plan of the
Ages." I am enclosing Ł_____. Will you kindly send as many of these books as the
amount will pay for. We want them for loaning.
This Age
seems to be rapidly closing. May we all be ready -- "Watch and pray." Oh, the
joy, the ecstasy, when our Lord appears and we shall see Him as He is in His glory! Oh,
that we may be found worthy to be like Him! Wonderful love of God to give us this
privilege of running in the race for the High Calling of God in Christ Jesus!
May God
bless you all and give you grace to put on Love, which is the bond of perfectness (Col.
3:14), and also to keep the unity of the Spirit in the bonds of peace.
Your sister in the one Hope,
B. K. -- Aus.
Dear
Brethren:
Enclosed
find check for $______ as part of my Good Hopes for this year. I was at the Buffalo
Convention in September and I received a great blessing.
I just
finished reading a booklet given me by a brother in regard to the Pyramid; the author
states that upon reviewing the measurements of the Pyramid he finds a few errors which
make August 28th, which is now past, and also October 3rd as the final date for the big
battle of Armageddon to begin. These two dates have passed and nothing has come to pass to
substantiate the deductions. Those who follow these calculations mean all right, but the
article in the last "Herald" in regard to the "Acts of the Apostles"
makes very clear the meaning of Christ's words to the disciples when they asked Him if He
would at that time restore the Kingdom to Israel. Christ gives us signs to watch for,
which would tell us how near the Kingdom is and about where we stand on the stream of time
(and I think we are close to the end of this Age), but He also told us that no one would
know the exact "day and hour." The indications of its nearness would be given to
His faithful watchers, He has assured us. Take heed that your heart is not overcharged
with surfeiting and drunkenness and cares of this life and so that day come upon you
unawares. For as a snare shall it come on all them that dwell on the face of the whole
earth. (Luke 21:33-35.) May the good Lord continue to bless and keep you.
Your brother in Christ by His grace,
P. M. C.-N. Y.
VOL. XII. January 15, 1929 No. 2
"ALL
THINGS are onward moving," says the poet; and in this time of unparalleled
development in knowledge and education along many lines, the pace at which all things are
moving, increases with the years; and the year which has just closed is no exception. The
words of the same poet indicate the great end toward which all things are progressing:
"Let the blessed time begin
The old is swiftly passing
And the new is coming in. "
Because this
is without doubt the day of the long hoped for transition or change from the old order of
the reign of sin and death, to the new dispensation of righteousness and life, it is
recognized to be in many respects the most interesting period thus far of human history.
All humanity instinctively waits for the Golden Age. The longing for the darkness to pass
and for the day of light and peace to dawn becomes so intense that some would believe that
the world's last great conflict is in the past and that permanent peace is now assured.
Indeed, all lovers of peace must heartily commend many of the noble expressions and
efforts in the direction of peace that come under our observation in these recent years.
These efforts are ío be commended even though they will not be attended with the success
that is hoped, for the Lord's method of bringing in peace is along a different line and
according to His own program. But those who do not understand the Lord's way, and they are
the vast majority, are not to be criticized for doing the best they can and for believing
that they are making progress. Thus reads an Editorial in "The New York Times,"
of December 30:
"We
have a great body of men and women in all countries looking hopefully for peace and
combining their individual efforts so as not only to seek it but to ensue it. Thus it may
fairly be said that a new orientation of the world has been coming about. Public men and
responsible government officials are in ever greater numbers willing to modify the old
vengeful saying, so as to make it read: 'From this time forth my thoughts be peaceful or
be nothing worth.'
"It
would require almost a chapter to include the whole list of agencies and organizations now
seeking to embody, in one way or another, the world's will for peace. Several of the more
prominent of them have been lately in the public eye. There is the Kellogg Peace Treaty,
with its unavowed but implicit relation to the League of Nations. The latter body
continues to function in many useful ways, one of which was its prompt and effective
appeal to Bolivia and Paraguay in order to substitute arbitration for arms in settling a
dispute about territory. To this same end the Pan-American Conference, fortunately meeting
in Washington at the time, and also fortunately not bound by instructions from the home
governments of the delegates, who were thus left with a free hand, contributed usefully.
Step by step, in spite of discouragements, the movement of the nations toward an agreement
by which armaments may be cut down, and military burdens be lightened on the shoulders of
the taxpayer, makes progress. A meeting of the Preparatory Commission of the League of
Nations is now set down for April, and the United States will again have representatives
present at it. There may be no Wilson peace award for 1928, but it is obvious that in this
year the Wilson peace spirit has been mightily astir."
The Bible
analyzes the present situation as cannot be done by any of the great masters of this
world: Sin, selfishness, and general depravity are at the bottom of all strife, anguish,
distress and trouble, and only He who is declared to be the Prince of Peace and who the
Prophet assures us will arise with healing in His beams, can so teach the world of
humanity the lesson of love in connection with the iron rule of the new Age, that they
shall be at peace and learn war no more.
__________
AMONGST THE IMPORTANT THINGS
The end of
the old year and the beginning of the new is generally made an occasion for serious
reflection on the part of all the sober minded and thoughtful. How to improve upon the
past, how best to face the future, and what is to be regarded as most deserving of the
concentration of all our powers, are amongst those considerations to receive careful
attention. Another writing on the general outlook at the beginning of the year submits the
following as amongst the most important contemplations:
"To
form good habits that will take you through life comfortably is more important than to get
money.
"Above
all, to learn, through the will, to control yourself, which means that you are really
master of yourself, is the greatest human good.
"Many a
man with plenty of money 'controlling his time,' cannot control himself. Many are to be
pitied, as they drift from one city to another, from one indulgence to another, from one
divorce to another, from one fine house and automobile to another.
"Whether
you are the slave of another man with a lash oven you, or whether all the monkeys,
jackals, tigers, foxes, and pigs, locked up in your disposition, control you, instead of
being controlled. by you, makes no great difference.
"The
difficult thing, for nearly all of us, is to retain interest in the new year and its
possibilities, keeping alive our desire for progress, as the days, weeks, and months
slowly drag along.
"Spring
comes with sprouting green, and then the hot. days of summer.
"Gradually
effort seems less worth while, rest and 'taking things easy' more desirable.
"Anybody
can be excited, interested, ambitious and determined for a little while.
"Anybody
can run a hundred yards at a fair rate of speed, but running a mile is another thing, and
running the Marathon is another.
"Life
is a Marathon. Each year is a long race.
"And no
matter how well you start a race, no matter how good your intentions, if you sit down in
the middle or slow down to a walk, you won't do much as a racer.
"The
trouble with nearly all of us is, that it seems so reasonable to slacken the pace,
particularly when we cannot see ourselves passing others.
"The
most important thing in the world, which is steady, determined work, often seems the
dullest, the least worth while."
The child of
God enjoys an advantage that is all-important: Conscious that in his flesh dwelleth no
good thing, and that of himself he can do nothing, that he cannot live the overcoming life
in his own strength, he learns to cast his burden upon the Lord and is thereby instructed
that it is not by might nor power, but, "by My Spirit saith the Lord." He learns
that the Lord's Spirit operates through the power of faith and that this is the victory
that overcometh the world, even your faith. The Holy Spirit or power from the Lord becomes
the source of his daily victories, becomes the means whereby he is able to keep his body
under, whereby he is enabled to rule his own spirit, and with St. Paul to say, "I can
do all things through Christ which strengtheneth me."
___________
"NEW CONCEPT OF GOD IN LIGHT OF
RESEARCH URGED ON SCIENTISTS"
Truly the
Apostle declares that the world by its wisdom knows not God. Many times since the
utterance of those words has their truthfulness been substantiated by the foolish theories
and philosophies of men. One of the latest of such expressions was read by Dr. Harry Elmer
Barnes, of Smith's College, before a recent conference of the American Association for the
Advancement of Science:
"Man
began living in caves in Mesopotamia or Central Asia between 500,000 and 1,000,000 years
ago and has developed to such a mastery of the universe that a new definition of God, in
the light of astrophysical studies, has now become necessary, while the Ten Commandments
must be subjected to the same scientific
scrutiny as that with which we would examine cosmology portrayed in Genesis.
"From
stressing man's debt to his animal ancestors for his hands, feet, backbone, and brain,
scientists traced his upward growth and struggle to his conquest of atoms and electrons
and his advancing revelations of the starry universe. Contemporary science, it was said,
had necessitated a complete revolution in the accepted views of the purpose of life. The
new cosmic perspective has banished the old idea of sin, although admitting immorality, it
was said, and new rules of conduct, based on scientific foundations, must be worked out.
"Dr.
Barnes, in a paper on 'Medical Science Versus Religion as a Guide to Life,' appealed for a
supplanting of theology by mental hygiene and said that the sociologist must unite with
the student of mental hygiene to work out a valid basis for new rules of conduct that will
rest squarely on scientific foundations.
"Dr.
Barnes said that if there is a greater need for an adequate conception of God, 'this newer
view of God must be formulated in the light of contemporary astrophysics, which completely
repudiates the theological and cosmological outlook of Holy Scripture. It is of little
value to attempt to inculcate a view of God so hopelessly inadequate and out of date as
that which was slowly and painfully evolved by the semi-barbarous Hebrew peoples in the
days when a rudimentary type of geocentric and anthropomorphic outlook reigned supreme and
unchallenged.'
"Contemporary
science, according to Dr. Barnes, has necessitated a complete revolution in the accepted
views of the purpose of life. This earth, he said, can no longer be viewed 'as a training
camp preparatory for life in the New Jerusalem,' but should be regarded as a place in
which man should make himself as happy as possible during his temporary existence here on
earth.
"Would Test Decalogue"
"'If
the Ten Commandments are to be obeyed today, it should be only when their precepts and
advice can be proved to square with the best natural and social science of the present
time,' he declared. 'They must be subjected to the same objective scientific scrutiny as
that to which we would submit the cosmology of Genesis or the medical views in Leviticus.
"'The
new cosmic perspective and Biblical criticism, indeed, rule out of civilized nomenclature
one of the basic categories of all religious and metaphysical morality, namely sin. One
may admit the existence of immorality and crime, but scarcely sin, which is by technical
definition a willful and direct affront to God -- a violation of the explicitly revealed
will of God. Modern science has shown it to be difficult to prove the very existence of
God, and. even more of a problem to show any direct solicitude of God for our petty and
ephemeral planet. Biblical criticism, the history of religions and cultural history have
revealed the fact that we can in no direct and literal sense look upon the Bible or any
other existing holy book as embodying the revealed will of God. Consequently, if we do not
and cannot know the nature of the will of God in regard to human behavior, we cannot very
well know when we are violating, it. In other words, sin is scientifically indefinable and
unknowable. Hence sin goes in to the limbo of ancient superstitions such as witchcraft
and sacrifice."
More and
more it becomes evident that amongst the most dangerous foes to the Christian faith today
are those sophistries and fabrications promulgated by the learned men of this world, under
the distinguished title of "scientific truth." The devout student of the Divine
revelation has nothing to fear. Because having the Divine sealing in his forehead, and
intellectual appreciation of the truthfulness of God's Word, he is prepared to recognize
the empty and utterly vain claims and assertions of those who would make void the Word of
God and exalt the word and wisdom of men. In due time, the near future we trust, the light
of the glory of God will shine forth and "the wisdom of their wise men shall
perish."
The following received from one of the
brethren is suggested
as an appropriate New Year's prayer.
"'O
LORD, of old hast Thou laid the foundations of the earth, and the heaven are the work of
Thy hands. They shall perish, but Thou shalt endure; yea, all of them shall wax old like a
garment; as a vesture shalt Thou change them and they shall be changed; but Thou art the
same, and Thy years shall have no end.' We desire O God, with the profoundest reverence to
contemplate the eternity of Thy nature. May our minds be filled with elevation and
grandeur, at the thought of a Being with whom one day is as a thousand years, and a
thousand years as one day; a Being who, amidst all the revolutions of empires, and the
lapse of ages, feels no variableness nor shadow of turning. How glorious with immortality
attached to them, are all Thy attributes; and how secure are the hopes and happiness of
all those who know Thy name and, put their trust in Thee.
"May we
rejoice, that while men die, the Lord, liveth; that while all creatures are found broken
cisterns, He is the Rock of Ages, and the Fountain of Living Waters. O that we may turn
away our hearts from vanity; and among all the uncertainties of the present state, look
after an interest in the everlasting covenant, which is ordered in all things and sure.
May we seek after a union with Thyself, as the strength of our heart, and our portion
forever, for Thou hast assured us that while the world passeth away, and the lusts
thereof, he that dost the will of God abideth forever.
"We
thank Thee that Thou hast revealed to us the way in which a sinner can be united to
Thyself; and that Jesus is the way, the truth, and the life. In His name we come . . .
renew us in the spirit of our minds and bless us with all spiritual blessings in heavenly
places in Christ.
"By the
lapse of our days, and weeks, and years, which we are called upon so often to remark, may
five be reminded how short our life is, and how soon we shall close our eyes on every
prospect below the sun; and O, suffer us not to neglect the claims of eternity, in the
pursuit of the trifles of time; but knowing how frail we are, may we be wise enough to
choose that good port which shall not be taken away from us; and before we leave the
present evil world, may we secure an inheritance in another ,and a better. May thoughts of
death and eternity so impress our minds, as to put seriousness into our prayers, and vigor
into our resolutions; may they loosen us from an undue attachment to things seen and
temporal; so that we may weep, as though we wept not, and rejoice as if we rejoiced not.
"And
remembering that the present life, so short, so uncertain-and so much of which is already
vanished is an opportunity for usefulness, may we be concerned to redeem the time. May we
be alive and awake at every call of charity and piety; . . . and consider one another to
provoke one another unto love and good works, not forsaking the assembling of ourselves
together as the manner of some is, but exhorting one another, and so much the more as we
see the day approaching.
"As we
have entered on a new period of life, may we faithfully examine ourselves, to see what has
been amiss in our former temper or conduct, and in Thy strength may we resolve to correct
it. And may we inquire for the future -- with a full determination to reduce our knowledge
to practice -- Lord, what wilt Thou have me to do?
"Prepare
us for all the duties of the ensuing year. All the wisdom and strength necessary for the
performance of them must come from Thyself; may we, therefore, live a life of
self-distrust, of Divine dependence, and of prayer; may we ask and receive, that our joy
may be full; may we live in the Spirit and walk in the Spirit,
"If we
are indulged with prosperity, O let not our prosperity destroy us, or injure us. If we are
exercised with adversity, suffer us not to sink in the hour of trouble, or sin against
God: May we know how to be abased, without despondence; and to abound without pride. If
our relative comforts are continued to us, may we love them without idolatry, and hold
them at Thy disposal; and if they are recalled from us, may we be enabled to say, The Lord
gave, and the Lord bath taken away and blessed be the. name of the Lord.
"Fit us
for all events. We know not what a day may bring forth; but we encourage ourselves in the
Lord our God, and go forward. 'Thou hast been thus far our Helper; Thou hast promised to
be with us in every condition; Thou hast engaged to make all things work together for
good; all Thy ways are mercy and truth. May we, therefore, be careful for nothing, but in
everything by prayer and supplication with thanksgiving, may we make known our requests
unto God; and may the peace of God, that passeth all understanding keep our hearts and
minds through Christ Jesus.
"Bless,
O bless the young; may each of them, this day hear Thee saying; My son give Me thine
heart; and from this time, may they cry unto Thee, as the guide of their youth. Regard
those who. have reached the years wherein they say, we have no pleasure in them . . . if
old; in grace uphold them with Thy free Spirit, and help them to remember, that now is
their salvation nearer than when they first believed.
"Bless
all the dear connections attached to us by nature, friendship, or religion. Grace be to
them, and peace be multiplied.
"We
commend to Thee, most merciful Father, the interests of Thy Church . . . We pray
that Thou wilt regard with special favor Thy Church; and smile continually upon Zion. . .
. Let pure and undefiled religion prevail in all the congregations of Thy people. Let not
Thy people faint and grow weary . . . and soon may the whole family of man be brought
under the saving power of Divine truth."
THE
"Spirit" that is here given such important consideration, is the same as that
referred to by our Lord when He said, "If ye being evil know how to give good gifts
to your children; how much more shall your Heavenly Father give the Holy Spirit to them
that ask Him." (Luke 11:13.) The same word is used by the Apostle: "We have
received, not the spirit that is of the world, but the Spirit which is of God, that we may
know the things that are freely given to us of God."
The word
"quench" signifies to extinguish, as to put out a light or a fire; to still, to
quiet, to repress, as to quench a passion or an emotion; to allay, to extinguish, as to
quench athirst; to destroy, to check, to stifle, as in the text "Quench not the
Spirit." It would be utterly impossible to apply any of these definitions to the Holy
Spirit as a personal god; but there is no difficulty whatever in applying the words to the
mind, disposition, or power of God or of Christ, received by consecrated followers of our
Lord. Consecrated believers are said by St. Paul to possess the "mind of Christ"
"Ye
have the mind of Christ." Such are also represented as possessing the
"power" of God. The same Apostle speaks of the power that is working in us, as
being the same power that raised our Lord Jesus from the dead. (Compare Eph. 1:19, 20 with
Eph. 3:20.) Again he refers to the same thing when he says: "For it is God which
worketh in you both to will and to do of His good pleasure." St. Peter expresses the
same thought when he says, "Who are kept by the power of God through faith unto
salvation ready to be revealed in the last time."
How the Spirit May Be Quenched
The words
"Quench not the Spirit" imply that it is possible to check, stifle, or even
extinguish altogether the mind or disposition of Christ, the Spirit of God, which was
given to us when we surrendered all to Him; that it is possible to hinder or prevent the
"power of God," from working in us, which was designed to keep, to preserve, to
hold us in His fellowship and favor. "unto the day of redemption." Again, it may
have reference to stifling or extinguishing altogether the operation of God's Spirit in a
company of believers. Making application of these words personally, we can easily see how
one failing to give 'heed to the Apostle's admonition, would lose all that produces
Christian joy, and therefore would not be able to "rejoice evermore." The
promises of God would still be there in the Bible, but not having the Spirit or mind of
God, he would be unable to lay hold upon those promises; and as the desire to pray to God
as to a father is imparted by receiving the Spirit of sonship, he would cease praying; and
as the spirit of thanksgiving comes in connection with the enjoyment of union with God, he
would be unable to, "in everything give thanks." And thus he would check,
stifle, or extinguish the Spirit, which enables him to realize God's loving, watchful
providence over him. In this we are again reminded of how these exhortations are
inseparably linked together.
As
Christians we are to recognize that we are in this world to let the light of God, of
Christ, of truth, shine out, not only in our words, but in the lives we live. Our Savior
addressing His disciples said, "Ye are the light of the world." If we should
allow our hearts in any measure to be drawn away from the consideration of God's promises
of heavenly joys, occupations, or pleasures, we would in the same measure stifle, or
extinguish the light that comes from possessing the mind, disposition, or power of God. It
would even be possible for the words of our Lord, "If the light that is in thee
become darkness, how great is that darkness," to become applicable to us.
We may
"quench the Spirit" when we fail to realize the significance of the words,
"'Not by [human] might, nor by [human] power, but by My Spirit saith the Lord."
These words teach that there is such a thing as working in God's service by the energy of
the flesh. To be successful as God counts success, we must learn to depend upon the Lord
to help us, not only to live, but to testify, to proclaim His Message. The Spirit that
Christ possessed was, as exhibited by Him, a dependent spirit. He said that He could do
nothing of Himself, but that "the Father who dwelt in Him [by His Spirit], He doeth
the works." This is one of the chief things required in our service for God, no
matter what may be the kinds or nature of that service. As expressed by another:
"Jesus is likened to the sun; let the sun retreat into the depths of space; let his
beams be withdrawn for a single hour; and what would be that result? All warmth would be
exhausted from the earth; not a tree would bud, not a flower would burst into blossom ;
the sea itself would become a solid ; and all nature, exhausted of its warmth, would fall
to pieces.
"The
Holy Spirit is likened in a similar way to the air or atmosphere. And I know not which
would be the greater calamity, the ceasing of the sun to shine, or the exhaustion of the
air we breathe. Take away the atmosphere, and death must be universal. There would be no
such thing as fragrance in a rose, if there were no atmosphere, because there would be no
vehicle to waft the fragrance on its wings. There would be no such thing as music in
voices or instruments, because (here would be no vibratory medium through and by which
that music could be heard. All nature would be wrapped in sackcloth, and the homes of the
living would necessarily become the habitations of the dead. What is true in the physical
world, is no less applicable to the spiritual. To expect spiritual life without the Holy
Spirit to impart it, is to look for an effect without a cause, life without a life
giver."
Importance of Holy Power in the Heart
God's Word
speaks of praying in the Spirit, rejoicing in the Spirit, and giving thanks in the Spirit;
and we read that St. Paul preached by the power of the Spirit. Addressing the Corinthian
believers, he said, "And my speech and my preaching was not with enticing words of
man's wisdom, but in demonstration of the Spirit and of power, that your faith should not
stand in the wisdom of men, but in the power of God." -- 1 Cor. 2:1-5.
"Either
to preach or to hear sermons, and to think that there is anything in the preacher's power,
or in the hearer's common sense, that will necessitate a saving effect without the Holy
Spirit of God, is to grieve Him. We cannot feel the truth we are trying to establish too
powerfully; nor can we be too careful lest we depreciate or forget it. No eloquence can
impress, no logic can convince a single soul with saving energy, unless the Holy Spirit
carry home to the heart what is addressed to the outward ear. It is easy to convince the
intellect that this Book (the Bible) is true; and the evidence is so multiform and
powerful, that it is barely possible to escape the conclusion; but none but Deity can
convince the heart. We know well how people's logic is conclusive in one direction, and
their lives just the contradiction of it on the opposite. All this indicates the necessity
of some higher power. In mere eloquence, the ear may be regaled, but the heart will be
impenetrable still; the imagination may be charmed, but the affections may continue
rebellious still. It is the Holy Spirit alone that lifts the orator of nature into the
ambassador of Christ; that turns the crowd into a congregation, and the meeting place a
church of the Lord Jesus Christ; it is He (the Holy Spirit) that makes what would be a
speech, falling on the ear like the tinkling cymbal and the sounding brass, a sermon
fraught with demonstration and with power, that by its blessing will empty earth of its
spoils, and people heaven with trophies gathered from the four quarters of the globe . . .
. When we enter the sanctuary and; seat ourselves, Sunday after Sunday, do we pray, or, if
we do not formally pray, do we earnestly desire that the Holy Spirit of God would enable
the speaker so to speak that some one shall get good, and the people so to hear that they
will get a blessing?"
Only Holy Spirit Can Make New Creatures
We may
grieve or quench the Holy Spirit when we read the Scriptures without praying that God will
give us an understanding of them, as also give us that power which alone will enable us to
practice their teachings. That we may not lose our way in the narrow path that leads to
life, to immortality, we must have a divinely prepared chart. However, this Divine Chart,
the Bible, is something apart from us. On those matters that pertain to giving
instructions how to live and how to speak, how to act in accord with our heavenly calling,
the Bible is not difficult to understand. On such matters no book is so clear, so plain in
its teachings as the Bible. Sermons, commentaries, and explanations are things to be
prized; but these alone will not be all-sufficient to make us live right. The Holy Spirit
is needful, not alone to enable us to understand the Bible; for it can be understood by
patient study just as well as other writings, such as those of Milton, Cowper,
Shakespeare, or others can be understood by study. However, to understand the Word of God
so as to have it not merely as an outer truth, but as a living force that will exert an
influence upon our, every-day life, enabling us to overcome the hostility of our natural
heart and create within us new impulses, new motives, new ambitions, new hopes, new
aspirations, and new desires, indeed, what the Scriptures term a new life, making us new
creatures in Christ Jesus, and causing old things to pass away, we need, we must have that
sanctifying power, the Holy Spirit.
While it is
true that it is God's Word that gives, or imparts the Holy Spirit, it is also true that
the same Word may be a dead letter. It is the Spirit of God that makes the Word sweet and
precious, and makes the Scriptures the guide as well as the power that leads us to life
everlasting. The Roman Catholic looks to the pope to explain the Bible; the high-churchman
looks to the Church to cause the Bible to be understood; the Socinian trusts to purely
imperfect human reasoning, and rejects everything that will not stand the test of this
imperfect standard; the truly consecrated man looks to God, to His Holy Spirit, and finds
that it gives an understanding as well as power to practice its teachings. To show the
necessity and importance of the Holy Spirit, the following illustration is effective
"If you
go to a sun-dial at midnight and study it with a brilliant lamp, you will be able to trace
every figure, and to understand it as thoroughly as any human being ever understood it.
But while the lamp or moonlight applied to the sun-dial, will enable you to understand its
structure most accurately, neither will enable you to reach its practical use. If you want
to do that, you must go out when the sun has risen, or shines from his meridian, and then
you will not only be able to see the structure of the dial, but to discover from it the
hour of the day. So, in reading this blessed Book, you can by the lamplight of human
reason, or by the moonlight of tradition, or by a light which is a mixture of the darkness
of both -- the pope, understand this Book in its outward facts; but in its inner, its
practical and saving meaning, you must ask the Author of the Book to explain it to
you."
[Contributed]
JEWISH
Cosmogony, the somewhat con temptuous term given by modern teachers, whose learning is
according to the wisdom of this world, to the theme of the opening chapters of Genesis;
has for some time been the general butt of critics, whether scientific or theological, and
seems to be regarded by such as the most obvious and elementary proof of the falsity of
the Scriptures; so that in these days of the enthronement of man's wisdom, while to avow
one's faith in the Scriptures as the Word of God seems to be regarded as a sign of a low
standard of intellect, to declare one's belief in the Book of Genesis and especially the
opening chapters on "Jewish Cosmogony," is to earn the greatest con tempt of
this class of moderns who insist that the world by wisdom shall know God.
And yet this
attitude of mind is not really modern, for Peter seems to have been thinking of a similar
class of people when he said, "there shall come in the last days scoffers, walking
after their own lusts, and saying, Where is the promise of His coming? for since the
fathers fell asleep, all things continue as they were from the beginning of the creation.
For this they willingly are ignorant of, that by the Word of God the heavens were of old,
and the earth standing out of the water and in the water
Whereby the
world that then was being overflowed with water, perished." It is interesting to note
how skepticism in regard to the Second Advent of our Lord in Peter's day was also linked
up with unbelief in the Genesis account of the flood, which is such an integral part of
Jewish Cosmogony.
The result
of this "wisdom" which seeks to know God by its own methods is really that there
is a dearth of truth among the people. On the other hand amongst those who believe that
Jesus was in earnest in that immortal prayer for His Church when He said, "Sanctify
them through Thy truth Thy Word is truth," light seems to be shining on almost every
portion of the Scriptures. Genesis has its quota, and what is dead to the "wise"
of this Age is more alive than ever to the "simple."
A Reasonable Solution to Creation
In Volume VI
of "Studies in the Scriptures," we are given the outline of a theory of
cosmogony formulated by a scientist -- Isaac N. Vail -- and it is proposed to here
recapitulate briefly with a few additions, with the object of refreshing our minds and
perhaps showing fresh beauty in this ancient account.
This theory
holds that all worlds were made alike according to a fixed law of evolution, the earliest
stage of which, as far as is at present known, being that of the nebula or extremely
attenuated condition, which subsequently underwent a gradual, solidifying process, until
the stage of our own earth was reached, heat and rotation characterizing all stages. It is
well known that when a body is turned about a center, any particles thereon tend to fly
off in directions in line with the center of rotation; for example, when a bicycle is
being ridden through water, drops of water are seen flying off from the middle of the tire
tread.
Hence, in
the case of our earth, in process of time a system of rings developed in the equatorial
plane, each ring consisting of a class of substance having the same specific gravity, or
being of the same weight per volume, and being at a distance from the center of the earth
according to such weight. For example, the heavy metallic substances would be nearer the
center and the light vapors such as water vapor, oxygen, and nitrogen would be farther
away. As the planet gradually lost heat, the various rings would contract and: come nearer
the planet, and under the influence of gravity-or the earth's attraction-pursue the path
of greatest attraction and spread themselves toward the poles where there would be a
balance between the earth's attraction and the force -- centrifugal force -- keeping the
rings away from the earth, when they would fall in the form of great deluges.
The planet
Saturn is taken as an example of the earlier stages of this phenomenon, where a system of
rings is strongly evident; while Jupiter is taken as an example of later stages, where the
rings have vanished into bands or vails covering the planet.
"Without Form and Void"
It is easy
to realize that in process of time there would be fewer and fewer of these vails left, so
that more and more light would penetrate to the earth's surface until there would be
sufficient to support life. At the same time, with the increasing penetration of light
there would be a corresponding penetration of the sun's heat which, owing to the
refractive effect of the vails, would be diffused equably over the earth's surface from
pole to pole.
Let us now
turn to the Scriptures and see what they say about the matter. Genesis 1, the first two
verses, gives, in a few well chosen words, the record of the actual creation or making of
the world up to its unfinished state -- "without form and void" -- when it was
ready for the special work on its surface for the establishment of earthly life. No
mention of time is given when God made the heavens and the earth; just the simple
statement of the fact is given. We therefore can safely leave the field to the scientist
at this stage.
In verses 3
to 5 we are told of the first penetration of light, sufficiently strong to distinguish
between night and day. Nothing is said as to how this was done, but in view of the above
statement of theory, it seems that it was as .the result of the falling of some of the
vails, which allowed the sun's rays to penetrate to the earth's surface. The following
verses, 6 to 8, hold the key to the correct understanding of the Bible Flood and should be
noted very carefully. They relate the making of the firmament or atmosphere, ands they
state that God made this firmament "in the midst of the waters" and divided the
waters into two, one above the firmament and the other below, the latter being ultimately
termed "seas." (Ver. 9, 10.) It appears to be quite clear from this account that
the earth was surrounded by a ring or canopy of water, inside of which was the firmament
or atmosphere, and then underneath this latter was the land and sea.
Bearing in
mind what was said above, concerning the path followed by the canopies or vails, it is
reasonable to assume that none of the canopies, and this water canopy among them, would
reach to the poles where gravity would be at a maximum and Centrifugal force at a minimum,
so that there would be openings above the polar regions. Imagine, then, a person on the
earth during the progress of a canopy towards the critical region before the poles. He
would not see the sun and moon as such but only as two great lights shining through the
canopy, appearing to him to be set in the heaven or firmament like haloes ; but he would !
see the stars around the poles through the polar openings in the canopy.
Two Great Lights
Turning to
verse 16, this is just what is stated: "And God made two great lights [not sun and moon], the greater light to rule the
day, and the lesser light to rule the night; and
He made the stars also." By omitting the word's "and He made" which
have been inserted, a nearer approach to the facts is made. How can this peculiar
distinction between "lights" and "stars" be accounted for unless by an
explanation such as the foregoing? For be it noted that up to the record of the flood, no
mention is made of the sun or moon; while after that event, there are frequent references
to the sun, moon and stars, or the sun and moon, or the moon and the stars. -- Deut. 4:19;
17:3; Psa. 8:3.
As to the
"making" of these two "lights," it is reasonable to assume that the
firmament was at first dense and took time to clear, the ultimate clearing thereof
allowing the rays of the sun and moon to penetrate to the earth, although greatly diffused
by the refractive effect of the canopy, giving a kind of hot-house condition -- an equable
temperature over the whole earth.
Here again
we find there is no clash between science and the Bible; the latter saying nothing about
the actual creation of the heavenly bodies beyond stating the fact; and in so doing the
writer is nearly always calling attention to the almighty power of God, and not with any
thought of giving details as to the time and manner of their creation.
In this
connection the words of Job 38:9 are strikingly confirmatory. God is speaking of the
creation of the earth, and then refers to the flood and the work preparatory thereto;
"When I made the cloud the garment thereof, and thick darkness a swaddling band for
it." What else could this cloud garment and swaddling band be but a reference to the
canopies which were around the earth during this period of its creation? And does not the
term "swaddling band" appear to be very apt, a swaddling band being used in
connection with something that has the beginnings of life in it -- to keep it warm ?
A Number of Phenomena Accounted For
This theory
of cosmogony satisfactorily explains a number of phenomena recorded of the antediluvian
period. In Genesis 2:5, 6, we are told that there was no rain on the earth, but that the
whole face of the ground was watered by a mist which went up from the ground. The equable
temperature all over the face of the earth would make it impossible for there to be rain,
which requires wide differences of temperature-a high temperature to evaporate the water,
and a low temperature to condense the vapor to rain drops. It is significant that this
phenomenon is so specially mentioned, for there does not appear to be any reason for
mentioning it other than that the record should stand as a quiet witness to the truth of
the present interpretation of this portion of the Scriptures.
Then there
is the fact of our first parents being without clothing. The equable temperature
conditions during the whole twenty-four hours of a day made this possible. It may be
argued, of course. that Adam and Eve being perfect could withstand the extremes of heat
and cold which are now experienced in the part of the world where Eden was situated; but
it seems more consistent with the setting of the whole account that mild temperatures
always prevailed, day and night.
Another
matter that strikes the reader of Genesis is the extraordinarily long lives recorded in
the 5th chapter. Some people find it so hard to believe this phenomenon that they argue
that the scale of time was different -- a year meaning a month according to present
reckoning. But this is to exchange one phenomenon for another and one far harder to
accept, for according to this argument some of the antediluvian patriarchs begat their
children when they themselves were hardly weaned! With the equable world temperature in
those days before the flood, there would be no chills which are such fruitful causes of
ailments of all kinds today, each of which takes its tithe of the vitality of the
individual, so that there would be no abnormal draining of vitality, and each individual
would die-apart from death from violence -- of real senile decay as a result of the decree
of Genesis 3:22, where God decided to shut mankind out from access to the tree of life and
so prevent them living forever. On the other hand, the brevity of the average life after
the flood is very marked, pointing to some very important change in living conditions --
an atmosphere which was subject to considerable difference of temperature. This must have
been very severe on the human vitality. Perhaps this was the reason for God, in His
instructions to Noah after the flood, giving mankind permission to eat meat (Gen. 9:3) the
severer conditions required food having greater strengthening properties to sustain the
imperfect vitality than was obtainable from the vegetarian food which apparently had been
the order of life before the flood. -- Gen. 1 :29.
Fountains of the Great Deep
The simple
statement in Gen. 7:11 of the actual beginning of the flood is strikingly corroborative of
what has been said above. We read: "In the six hundredth year of Noah's life, in the
second month, the seventeenth day of the month, the same day were all the fountains of the
great deep broken up, and the windows [margin, 'floodgates'] of heaven, were opened."
This verse expressly states that the flood had its origin in the great deep.
What was
this deep? In Gen. 1:2, we read, "darkness was upon the face of the deep. And the
spirit of God moved upon the face of the waters"; from which it seems that "
deep" is the same as "waters." These waters were divided into two, as we
have seen in verses 6 and 7, the lower division being termed "seas," while the
upper division being left unnamed apparently retaining the original name of
"deep." In support of this the words of the Psalmist in Psalm 104:5, 6, are very
interesting: "Who laid the foundations of the earth, that it should, not be removed
for ever. Thou coveredst it with the deep as with a garment." Peter's words in 2
Peter 3:5 also seem to be in harmony with these thoughts: "the earth standing out of
the water [the seas] and in the water [surrounded by the deep]" as a result of which
phenomenon the world that then was, was flooded with water. However, this is only
suggestive, as it is possible to read another meaning into the words "in the
water."
Hence, the
answer to the question is that the deep is the same as the waters above the firmament, the
"swaddling hand" of job, the "garment" of the 104th Psalm, or the last
canopy or vail of the Vailian theory. If any still cling to the idea that the deep refers
to some gigantic gushing forth from the earth, they should read the further words of
Genesis 7:11: "and the floodgates of heaven [the firmament not the earth] were
opened." To what else can the floodgates of the firmament refer but to the waters
above the firmament -- the deep?
Changed Conditions After the Flood
Noah's
drunkenness has always been a puzzling phenomenon. Noah, the preacher of righteousness,
Noah, the doer of righteousness also., Noah, who for six hundred years had lived near to
his God; the only thing we have recorded of him after the food is that he planted; a
vineyard, and drinking of the wine, was drunk. Noah's very righteousness throws up this
incident in bold relief. Its being recorded seems to point to this isolated incident as
being of a very exceptional nature. Noah apparently would drink the fruit of the vine
freely during his lifetime before the flood without any ill. effects, for owing to the
equable temperature which prevailed, the season's fruit juice would be finished before
fermentation began to set in. But under the new conditions after the flood, the sharp
temperature differences brought on fermentation very rapidly, and Noah in his innocence
drank fermented juice, or wine which went to his head. The behavior of Noah's three sons
on this occasion seems to point to the fact that they had not seen their father in this
condition before, and thus constituted a test of character, as unexpected incidents
generally do. Ham showed disrespect, while Shem and Japheth showed reverence. This
apparently trivial occurrence in Noah's life was the cause of one of the most remarkable
prophecies of the Bible. How true have the curse on Ham and the blessings on Shem and
Japheth turned out is easily seen on comparing the conditions of the three great divisions
of the races of the earth today.
Two points
have been omitted until now on account of their consisting of more than just physical
phenomena: Noah's faithfulness and God's faithfulness.
A few words
suffice to show what wonderful faith Noah manifested. He preached the coming of a flood in
a world that had never seen rain, "being warned of God of things not seen as
yet." (Heb. 11:7.) What sneers and derision he must have endured from the people,
especially when in harmony with his words of warning he set about building a gigantic ship
on the dry land -- not on a slip-way apparently -- a ship that was to be launched upwards
and not by sliding downwards as is usual. The people must really have thought him mad. No
wonder he found grace in the eyes of the Lord, and that he was called a just man, perfect
in his generations, a man who walked with God. Presumably the ark was over a hundred,
years being built. This long period may probably be accounted for by the fact that Noah
and his family would be more or less ostracized and no one would work for them. (It may be
observed here that under ordinary atmospheric conditions the portions of the ark first
built would have perished and rotted by the time the vessel was finished -- a further
corroboration of the foregoing theory.) Noah must have had his times of depression in the
face of such opposition of sinners. How often must he have been tempted to drop the whole
matter as being a foolish delusion. We speak of Abraham as the Father of the Faithful, but
it seems we should go further back to his illustrious ancestor.
The Token of the Rainbow
The token of
God's faithfulness was the rainbow. Before the flood, according to our theory, it was
impossible for a rainbow to be seen, for there were no direct rays from the sun to be
refracted, and there were no raindrops to refract them. With the breakdown of the last
canopy these two things were made possible. Hence God's choice of the rainbow as the token
of His covenant not to send a flood again was no mere selection of one of a beautiful
phenomenon of nature having no connection with the thing promised, but on the other hand
it was vitally connected with the promise, for as long as it is possible for a rainbow to
be formed, so it is absolutely impossible for a flood to come again. This covenant with
Noah and its token, is therefore beautifully scientific.
Now, this
token of the rainbow, gives us all absolute assurance that the Noah covenant of no more
flood will always be fulfilled. This is a mere "thing seen." What of the
"things unseen"? The great Covenant with Abraham which is the basis of all the
hopes of the human family -- spiritual and natural -- also had a token, but a very much
greater token than a rainbow: "For when God made promise to Abraham, because He could
swear by no greater, He swear by Himself , . . . That by two immutable things [the promise
and the oath or covenant] in which it was impossible for God to lie, we might have a
strong consolation, who have fled for refuge to lay hold upon the hope set before
us." (Heb. 6:13, 18.) Now, to our natural mind, the promise of no more flood with its
token of the rainbow, are immutable enough things -- we know that while nature exists it
is absolutely impossible to have another flood, and we live by these two immutables,
believing this earthly promise of God, and having perfect assurance that there will be no
more flood. If then "things seen," things created, can have such a powerful
effect on us, how much more should we not have assurance of faith that God will keep what
He says is a far greater promise, that He will bless all the families of the earth, that
His Kingdom will be established on earth, that He will yet bring many sons to glory to
reign over that Kingdom, that He will yet have His own Divine family around Him, that He
will bring each of us off more than conqueror, seeing He has given us His own self as the
token of His promise !
A Peculiarity Concerning the Seventh Day
Let us take
hold of this strong consolation which is offered to us and make it a real thing-more real
than the rainbow. Every time we see a rainbow and we recollect that of which it is an
infallible sign, let us remember God is greater than the rainbow. At other times -- times
of trial and stress, as when we put a beloved one into the cold grave, and doubts assail
-- let us think of the rainbow and the lesson it teaches in connection with the greater
covenant of promise. Our Heavenly Father is so keen, so thoroughly in earnest, in the
accomplishment of this Plan that He has staked His existence on its issue! The oath to
Abraham means nothing if it does not mean that. What a God to worship! What a privilege to
be invited to call such an one "My Father"!
There is yet
another feature which at first is unnoticeable, but which when detected is recognized as
permeating the whole in a most satisfying manner: In all the references to the first six
days of Creation, each finishes with the words, and the evening and the morning were the
so and so day; and for the sixth day, which ended the material side of Creation, we read,
"God saw everything that He had made, and behold, it was very good. And the evening
and the morning were the sixth day." But when we come to the seventh day, during
which God "rested on the seventh day from all His work which He had made," there
is no winding up clause. Why is there this omission? The answer is that the seventh day is
not yet finished, its work being to fill the earth (Gen. 1:28) with a race of beings who
would be morally perfect, worshiping their Creator in spirit and in truth -- of their own
free wills.
Man to Walk with God Once More
So far we
are still at the scaffolding stage of the permission of evil, but when this scaffolding is
removed, the story of Creation will be complete. The kingdoms of this world, the present
evil world, will have come and gone; the Kingdom of Christ will have accomplished its
purpose; Satan will have been loosed for his little season, and evil in its active form of
evil-doers will have been finally swept from the earth; the grave will have been emptied,
ands the earth filled with a race of perfect, glorious human beings whose every thought
and every word and every deed will have for their motives love; and every man will be God
manifest in the flesh. All sighing and tears and dying will be matters of history.
Once again
man will walk with God in the cool of the day, holding a communion which will be rendered
all the sweeter by the thought that nothing will ever again mar it; and the whole family
of Gad in heaven and on earth will be complete (Eph. 1:10.) Then again, and for the last
time, the winding up refrain of Creation will be uttered, and will be resounded in a grand
paean of praise which will echo and re-echo down through the corridors of eternity in a
glorious triumphal anthem: "And God caused man to worship Him, and God saw that it
was very good; and the evening and the morning were the seventh day."
"Oh, worship the King all glorious
above;
Oh, gratefully sing His power and His love;
Our Shield and Defender, the Ancient of Days,
Pavilioned in splendor, and girded with praise.
"The earth, with its store of
wonders untold,
Almighty, Thy power hath founded of old,
Hath stablished it fast by a changeless decree,
And round it hath cast, like a mantle, the sea.
"O measureless Might, ineffable
Love,
While angels delight to hymn Thee above, T
he humbler creation, though feeble their lays,
With true adoration shall lisp to Thy praise."
"But let every man take heed how
he buildeth thereupon. For other foundation can no man lay than that is laid, which is
Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones,
wood, hay, stubble; every man's work shall be made manifest: for the day shall declare it,
because it shall be revealed by fire; and the fire shall try every man's work of what sort
it is. If any man's work abide which he hath built thereupon, he shall receive a reward.
If any man's work shall be burned, he shall suffer loss; but he himself shall be saved;
yet so as by fire." "For we are laborers together with God: ye are God's
husbandry, ye are God's building." -- 1 Cor. 3:10-15, 9.
FOLLOWERS of
Christ who in response to the Divine call are seeking first the Kingdom of God, are
represented in the Scriptures as engaged in the erection of a 'building which may be
termed their faith structure. First of .all, the Apostle emphasizes the importance of the
foundation upon which the Christian builds his hope, his faith, and character. No man can
supply the basis or the foundation for redemption, for everlasting life. That has been
furnished us by God Himself in the giving of His Son to be the purchase price of our
redemption, to satisfy the demands of Justice against us. The Apostle affirms that no
other foundation than that which has already been laid is acceptable to God, and he
assures us that Jesus Christ is the foundation "There is no other name given under
heaven or among mean whereby we must be saved." By virtue of His sacrificial work He
becomes the basis of our justification and approach to God; the foundation upon which we
can offer ourselves and upon which we can perform works acceptable to Him, which have to
do with the building up of a life and character of which He can approve as being qualified
for high service in the future.
Christ Rests upon Unchangeable Character of God
Now since
the Scriptures unmistakably teach that Christ is the foundation or basis of the
Christian's approach to God and his hope of eternal life, it is asked what is the
foundation upon which Christ Himself rests, what is the basis of His standing with God?
The answer is, Christ rests upon the unchangeable and immutable character of God
represented in His perfect law and attributes. In one sense this foundation has no limit.
To illustrate, a lad ran to his mother and asked, "Upon what does this earth
rest?" And remembering the picture on the cover of her atlas, replied, "The
earth rests upon the back and shoulders of a large man." The boy for the moment is
satisfied and runs off to his play but soon another question arose in his mind, "I
wonder what that man is standing on that is holding up the earth," and so inquired of
his mother. Calling to mind again the picture, the mother replied, "Why, my boy, the
man is standing on the top of a large rock." But it is not long till another question
comes to the mind of the boy and again he inquires of his mother, "Please tell me
what is under that great rock that the man is standing on who is holding up the
earth." The mother has about reached the end of her answers and so dismisses the
subject by saying, "'My son, there is rock all the way down." And this last
answer conveys perhaps more wisdom than the mother had supposed. It well illustrates the
great fact that those who rest upon Jehovah and His unchangeable character are upon a
foundation that has no limit. Thus the Lord Jesus Christ who in every way observed all the
requirements of God's perfect law and won Jehovah's fullest approval, is resting in
perfect security on Him and His glorious and unchangeable attributes.
Powerful Symbolisms
The
symbolisms or figures of speech which the Apostle further uses are powerful and
impressive:
He names two
different kinds or grades of material -- gold, silver, and precious stones; and wood, hay,
and stubble, The meaning is obvious: the gold, silver, and precious stones are symbolical
of those materials that are indestructible and that can endure the fire and storm. They
would therefore represent first of all those sound doctrinal truths, those basic
principles of truth and righteousness, of which all must build who would be acceptable to
God. Likewise, the wood, hay, and stubble being combustible or destructible materials,
well represent the reverse qualities, unsound and erroneous doctrines and teachings that
are made up largely of misconceptions of the Lord and His will. Such doctrines, such
conceptions, must in the course of time be shown up as having the Lord's disapproval and
therefore must be destroyed. Inasmuch as whatever is accepted as a part of one's faith,
whether troth or error, that material becomes a part of his building, the Apostle very
solemnly admonishes, "Let every man take heed how he buildeth thereupon." That
is, let him carefully consider and be sure that he is receiving into his heart ands life
and making use of the right kind of material, proper conceptions of the Lord and of those
holy principles that are associated with His great character.
Now while it
is our building in the sense that the object and mission to be worked out and the end to
be achieved relate to our personal preparation for the future high service, yet if we
accept God as our Architect as well as recognize Him as the one who provides the materials
and the foundation upon which to build, then God is pleased to have us call our building,
His building, for "ye are laborers together with God, ye are God's building." A
structure composed of wood and thatched, with straw and given a coat of paint may look
fairly well, and present a good appearance for a time, and it may endure for a while; also
protect its, builder and owner. But in the time of fire, of the storm and flood, the
building will be most certain to suffer damage, if not altogether ruin, leaving only the
foundation remaining. Similarly, a faith structure made up of uncertain theories,
opinions, guesses, and speculations of men, may be put together quickly and cost but
little, and when glossed over with oratory and fair speeches, may look reasonably well so
far as the outward appearance is concerned, and its occupant may for a time feel quite
satisfied. But when the fiery experiences and -the storms and floods of life come, the
weakness and undesirability of such .a structure will be clearly manifest, resulting in
sore disappointment and doss. Therefore, our future peace and happiness or our chagrin and
disappointment will be in proportion as we have been wise in making use of the good
material in our building, or unwise in the use of the wrong material.
Every Man's Work to be Tried
God has
placed within our reach the various resources and means by which we are to co-operate with
Hurt in the construction of our building; He has laid before us the plans and
specifications and urges us to build well of the durable material, and assures us that if
we do so, our structure will stand the test of the fire and the storm which will try every
man's work; while the cheaper and destructible material will but feed the flames and
result in utter disappointment and loss to its owner. It is in keeping with the foregoing
that the Apostle urges the brethren to add to their faith virtue and to virtue knowledge
etc., and so grow up into Christ in grace and knowledge by taking heed to the Divine
messages in connection with the various experiences of life.
Now let the
point be clearly recognized that all who build on the proper foundation of Christ and His
redemptive work, are Christians, even though part or all of their faith structure is
composed of the wood, hay, and stubble of men's theories and speculations. They may
properly be termed foolish Christians or foolish virgins, for having made use of the wrong
material in their building. The Apostle's word further is that every man's work shall be
revealed because the day shall declare it, of what sort it is. Fiery experiences will be
permitted to test the life work of every man in the Church, so that it is but a question
of time till every vestige of the wood, hay, and stubble of the opinions, theories, and
speculations of men, everything that is of man and not from God shall be destroyed.
These
foolish Christians will then suffer the loss of their faith structure, their building;
their cherished opinions and conceptions along one line or another concerning the Lord and
His Plan, which they may have spent many days to get together, will all be shown up to be
false and without Scriptural basis. And all hopes and, ambitions resting upon these
unsound teachings and principles must go down also. Yet, so long as they continue to
remain on the rock-foundation, Christ, so long as they are trusting in the precious blood
and giving evidence of sincerity in the same, we are assured that they will be saved so as
by fire.
The Valuable Treasures of Truth
It is true
indeed that the gold, silver, and precious stones, are scarce and difficult to obtain, but
they are of great value, because of their inherent qualities which endure the fire and the
storm. Inasmuch as these materials symbolize the truth, we observe the significance of
their scarcity and of the fact that they are difficult to obtain; and the word of wisdom
that comes to us respecting this matter is that we should dig for the truth as for hidden
treasure; that we should "buy the truth and sell it not." To buy or purchase
does not mean to secure something for nothing, but it does signify that a price must be
paid for it, although not necessarily an equivalent in value to the thing received. The
Truth of God and the character that it serves to construct are purchased at the expense of
time, labor, inconvenience, and self-denial. The holding fast to the Truth will be
generally at the expense of reputation and the sacrifice of many earthly good things.
Those who do
obtain and build with that material symbolized by the gold, silver, and precious stones
are erecting a structure that will abide throughout all time; they are thereby proving
themselves to be the real overcomers, conquering the world, the flesh, and the Adversary.
The Truth and its spirit enables the true Christian to stand firmly against all the
enemies of God. It is the revelation of Divine Truth that supports faith, and this is the
victory that overcometh the world, even our faith. Such overcomers follow the Lamb
whithersoever He goeth; and at last they are with Him as the Bride, the Lamb's Wife, heirs
of God and joint-heirs with Jesus Christ, their Lord.
The Wood, Hay and Stubble
Those who
build with the wrong materials wood, hay, and stubble -- the uncertain speculations and
traditions of men, although they are Christians and building on the Rock, are giving
evidence that they are not of the more than overcomers, but are certain themselves to be
overcharged -and over-come by the evil and worldly influences and forces around them. They
have not a "Thus saith the Lord," for their faith; and depending upon the
traditions of men, they lack the necessary protection against error; their strength is
insufficient to overcome the world, which can be done only through. the power of the Truth
and the Spirit of the Lord. The wood, hay, and stubble material, the speculations of men
and the unsound teachings are very plentiful, springing up spontaneously everywhere and
can be obtained without money and without price. Many who profess to be God's people are
glad to give away such materials if they can but find those who will accept them; and such
they do find.
The
consecrated who have been wisely laboring together with God in their faith structure, who
are prepared and fortified against the stormy and fiery experiences of life, should
entertain only kindly and sympathetic feelings toward those who suffer the loss of their
faith structure in this time of trial. We are clearly informed that God is dealing in
great forbearance and loving kindness toward those who will be the losers in this evil
day; His object being to so discipline and correct them that they may ultimately be saved
unto life eternal and receive some goodly portion amongst the redeemed. So likewise the
truly wise ones should gladly direct such as are not acting prudently, to the wise
Master-builder and to the source of those precious materials which alone are durable.
Building on the Rock and the Sand
It is most
interesting to observe the close connection and relationship between St. Paul's words on
the subject of the Christian's work and faith structure, and the closing verses of our
Lord's Sermon on the Mount. Jesus said, "Whosoever heareth these sayings of Mine, and
doeth them, I will liken him unto a wise man, which built his house upon a rock: and the
rain descended, and the floods came, and the winds blew, and beat upon that house; and it
fell not: for it was built upon a rock. And every one that heareth these sayings of Mine,
and doeth them not, shall be likened unto a foolish man, which built his house upon the
sand and the rain descended, and the floods came, and the winds blew, and beat upon that
house, and it fell: and great was the fall of it." (Matt. 7:24-27.) The sayings of
Jesus were those explanations He gave of such truths as set forth the Divine principles
that should govern in the lives of those who would have the eternal favor of God. The
Savior gave those expositions in order that they might be incorporated into the lives of
such as should become His disciples and enter the Christian racecourse. These sayings of
Jesus also included the great foundation truth that He was to be the Ransomer of mankind
and as such He would be as declared by St. Paul, the Foundation, a Ransom for all. The
Savior elsewhere said, "Upon this Rock," referring to Himself as the great
Foundation truth and basis for justification, "I will build My Church and the gates
of hell shall not prevail against it." Manifestly then, those who hear sayings of
Jesus in the sense of accepting them in their hearts, in the spirit of obedience and
consecration to God-, are the ones who do them; that is, who work out in a practical sense
in their lives the principles expounded by Jesus; and such are engaged in the work of
their faith structure, or are building character upon the Rock against which no storms can
prevail. All such are likened by Jesus to a wise man. But the Master's sayings are full of
solemn significance, for He warns against the mere hearing of His words and neglecting to
receive them into the heart obediently, so as to make them a part of the daily work and to
constitute a part of the faith structure. Such are said to be building upon the sand, in
the sense that they are not acting in accordance with that prudence and wisdom contained
in Jesus' sayings. And such a building the Master said would go down as the storms would
beat upon it. Such builders are unwise.
Some Who Build of the Wrong Material
The wood,
hay, and stubble material is very plentiful on every hand; one need not search for it; it
is freely offered at every turn in the road. The various unsound teachings, theories, and
fabrications of men are abundantly circulated, so that none can escape meeting with them,
and that frequently.
Those who
are building their hopes of acceptance with God and of becoming heirs of the Kingdom, on
the basis of their good works or the wonderful works of service and outward activity, to
the neglect of the character within and the development of Christ-likeness, are surely
building out of poor material. Their structure will not stand the final test which the
Lord will apply. The good works and service, the activity in the ministry of the Divine
Word is all-important enough; but the Lord is pleased with it only inasmuch as the
impelling power is the love of God in the heart, prompting such activity and work for Him.
"Though I speak with the tongues of men and of angels and have not love, it profiteth
line nothing."
Others who
are building their hopes of salvation and endeavoring to prepare for the future purely
upon the basis of the love of God, presuming that He is so good and merciful and
long-suffering that He will ultimately save every one with a glorious universal salvation
or reconciliation, are also building with a mixture of materials that will not endure the
tests which will ultimately clearly reveal of what the building is composed. The Word of
the Lord clearly teaches that God .changes not; that His justice has enforced the penalty,
"dying thou shalt surely die," for six thousand. years. And while He has
provided a great redemption for all the world, and an individual trial for everlasting
life for every member of our race, His Word also assures that He will not interfere with
the will of any, that He will not compel any to receive salvation, but that all the
willfully wicked shall ultimately be destroyed.
Thus we
might go through a long catalogue of human theories and speculations which are in the
nature of man's opinions and traditions, that are given wide circulation, and great zeal
is manifest in their distribution everywhere in these days. These wood, hay, and stubble
materials are being very freely accepted and hundreds and thousands are busily engaged in
placing these destructible elements in their building, which outwardly often appears
attractive and according to sound judgement etc.. But the Apostle affirms that "the
day shall declare it"; that is, shall manifest what is the nature or character of the
building, and whether or not it is of the durable kind.
God's Great Building, the Temple
We are
reminded in this connection that while God has committed to each one of His children this
work of constructing a faith building and has lent His aid and providential care in the
same, yet, in another and more sublime respect, God Himself is engaged in constructing a
glorious edifice known as the Temple of God; and each individual child of the Lord is
referred to as a stone in process of preparation for that Temple. So the Apostle declares
that Christians as living stones are built up in Him a royal priesthood and a holy Temple
in the Lord. Following the various symbolisms of the Bible with regard to this matter,
this Temple that God is erecting is, in other words, His Kingdom for which Jesus taught us
to pray. It is the Divine government to which will be committed the responsibility of the
world's future sovereignty. That Kingdom class, in other word's, is the Holy City, the New
Jerusalem that St. John saw come down out of heaven from God, of pure gold and that will
constitute the place of mediation between God and man during that thousand year judgment
Day.
As we have
already seen, the Lord Jesus Christ Himself has been referred to as the chief cornerstone
in that mystical Temple of God, and the Savior made special selection while He was still
on earth of a number who should, occupy prominent and responsible positions, as it were
foundations in God's Temple. Thus the Revelator refers to the twelve Apostles of the Lamb
as being the twelve Foundations of the Holy City. Subsequently throughout the Age God's
building or Temple: has been in process of preparation, in the sense that the material,
the stones, etc., have been selected from the great quarry, the world; these stones have
undergone the process of the chisel and the hammer, of God's disciplinary providence, that
each one might take on the proper shape so as to fit the place designed in God's holy
Temple.
Lessons from the Parables
It is no
wonder that Jesus made use of various parabolic pictures by which to describe the
processes of this Age, during which these materials for God's Temple should be selected.
Thus we have the picture of the net cast into the sea that gathered every kinds of fish;
it was drawn to the shore and then an assortment was made, inasmuch as only one particular
kind of fish was desired. Various other kinds were discriminated against and thrown back
into the sea. Thus illustrating how, in connection with the Gospel call or invitation,
various kinds have responded or appeared to respond and have associated themselves with
the Christian profession. The end of the Age has been set in God's Plan and providence for
the bringing to shore of the net and for the general assortment to take place. Only those
of a certain kind or stamp of character, the faithful, the humble, the teachable, those
who will have learned how, to duo the will of God and are inwardly faithful and loyal to
Him, only such will be acceptable for His Kingdom.
The parable
of the wheat and tares teaches a similar lesson: the sowing of the good seed and the
sowing of the imitation or tare seed, the springing up of both and their growing together
throughout the Age; then the harvest when the Master issues the call for a general
harvesting or gathering work. Such a time we feel sure we have been living in for now a
considerable number of years. It has been a general shaking and threshing time; it is in
fact the time or the day in which every man's work is being tried, and the Lord is
gathering out of His Kingdom all things that offend and them that do iniquity; the
separating work has been going on in the sense that the Lord is gathering into His
Kingdom, into the glorified realm, those' that are found of Him faithful and approved and
He is leaving the others that are not acceptable for that blessed condition, to remain and
take their places with the rest of humanity.
Solemn Reflections
Surely we
are very near to the time of the finishing of God's great building, His holy Temple; we
are living in close proximity to the setting up of the new government, or, to refer to the
symbol of Revelation, the coming down of the Holy City. The presence of our glorious King
is manifest in the letting loose of many influences and agencies that are having to do
with the dissolving of the present order of things, with the transfer from the old to the
new condition. And may the light of God shine on increasingly until His Church, whose
foundation is the "Rack of Ages," shall lift her meek and lowly head above the
falling debris of the various decaying elements around her; until the great storm of this
day of the Lord shall have swept the world of its vain schemes and traditions, its houses
on the sand, its fabrications of wood, hay, and stubble; yea, until the Church in the
wilderness shall have become the Church in glory.
Dearly
beloved in the Lord, may we each and all consider well the material of which we are
erecting our faith structure, our character-building today. Are we certain that we are
building with the imperishable and eternal truths of the Divine Word? or are we at fault
in permitting ourselves to use and delve into the speculations, traditions and sophistries
of men?
"Truth, too, with noiseless
grandeur
Upon its heavenly mission goeth forth.
It shines upon a sin-polluted earth
Until its vileness doth so vile appear,
That men despise, then banish it from sight.
It shineth on, till 'neath its rays benign
The buds of heav'nly virtue do appear,
And earth gives promise of á summer time.
And so 'twill ever shine, till fruit and flower
Of virtue; peace, and praise bedeck the earth.
"Truth, like the light, is pure;
And no device, to rob it of its glory,
Or drag it down base purposes to serve,
Can e'er succeed. Ah, no! its heav'nly glory
Shall in due time the universe pervade."
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