VOL. XIII. May 1, 1930 No. 5 ACCORDING TO THE PATTERN SHOWN IN THE MOUNT HALF HOUR MEDITATIONS ON ROMANS - No. 6 AFTER THE ORDER OF MELCHISEDEC VOL. XIII. May 15, 1930 No. 6 ACCORDING TO THE PATTERN SHOWN IN THE MOUNT PLEASING OTHERS, NOT OURSELVES ANNOUNCEMENT IN RE ANNUAL MEETING, JUNE 7, 1930 VOL. XIII. May 1, 1930 No. 5 "Behold,
1 am with you all the days till the consummation of the Age." -- Matt. 28:20. VIEWED from one standpoint it appears that the visions of the
Apocalypse were specially designed to record the fulfillment of the Master's promise
quoted above, to His witnessing, suffering Church. It is indeed a significant fact that we
find portrayed in the Apocalypse seven appearances in vision of Christ -- appearances
which seem clearly to have their application or fulfillment at different intervals of the
Church's history, reaching to the vision describing His manifestation with His Church in
glory to the world. Indeed, every important period of the Church's history is prefaced
with a vision of Christ. These visions represent Him as filling the various offices that
would be required in order to make good this wonderful promise. Walking Midst the Candlesticks The first vision in which He is portrayed precedes the seven
messages which He gave to St. John to be sent to the seven Churches of Asia. These
messages are divinely stated to have their application not only to the seven Asiatic
Churches, but to all the members of Christ's Body throughout their earthly pilgrimage.
This vision is that of one like a Son of Man, standing in the midst of seven golden
Lampstands. Briefly reviewing its import: the vision represents Christ in symbol, in His
office of criticizing and judging, comforting and encouraging, directing and supervising
His Church throughout her long and eventful history; also that of upholding His chosen
stars or ministers in their work of serving the Church during the same period. It is
probable also that the vision was designed to impress upon the mind of St. John and all
Christ's followers, a sense of the glory and majesty of Christ, and thus prepare the way
for them to appreciate the authoritative character and importance of the messages which
the Apostle was to receive, and which he was to send to the seven Churches named. The full
significance of this symbolic vision of Christ, can be understood only by viewing it in
the light of, and in connection with the history of the Church, symbolized by the seven
golden Lampstands. As of a Lamb just Slain The second vision of Christ in the Apocalyptic scenery is the
one recorded in chapter five, and precedes what is divinely stated to be the prophetic
portion of the book. The words to this effect are, "Come up hither, and I will show
thee things that must be hereafter." (Rev. 4:1.) St. John informs us that he saw a
Throne set in heaven and on the Throne is seated One that is evidently designed to
represent the Eternal One. In His right hand is seen a Scroll sealed with seven Seals. The
Apostle hears an angel proclaiming with a loud voice, Who is worthy to open the Scroll and
loose the seven Seals. After an impressive silence, St. John wept much because no one was
able to open and to read the Scroll. At this stage in this remarkable scene, one of the
twenty-four Elders, who had previously been seen by him, came and spoke the comforting
words, "Weep not, for behold the Lion of the tribe of Judah, hath prevailed to open
the Book and to loose the seven Seals thereof." Then St. John beheld that which
evidently was divinely designed to be the great central transaction of the strange and
mystical scene-that of a Lamb as if it had just been slain and yet had been caused to live
again. This Lamb is represented in the vision as receiving the sealed Scroll from the hand
of the One sitting on the Throne. When this had occurred, St. John beheld the Elders and
the Living Ones fall down before the Throne, and give utterance in song to the words:
"Thou art worthy to take the Book, and to open the Seals thereof: for Thou wast
slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and
people, and nation; and hast made us unto our God kings and priests and we shall reign on
the earth." Next the Apostle beholds the Lamb loose the Seals one by one, and a
series of successive events follow, evidently representing important developments in the
Church's history. The receiving of the Scroll by the Lamb is designed to show
that a full, complete knowledge of the Divine purposes for both the Church and the world,
as well as all power and authority to carry the Divine Plan to completion, was given to
Christ. The breaking of the Seals and the opening of the Scroll by the Lamb reveals the
progressive order of the fulfillment of the events symbolized by the four horsemen and the
other transactions recorded in that connection. Furthermore, it is manifest that the
events represented in this picture of Christ receiving and opening the Scroll occurred
after His death and resurrection and before His ascension, and are described in the words:
"All power is given unto Me in heaven and in earth." (Matt. 28:18-20.) More than
this, it is evident that St. John, observing the vision of the breaking of the Seals of
the Scroll, represented the Church beholding the fulfillment of the vision, gradually
coming to a knowledge of the things pictured as history has unveiled their meaning. Having much Incense in His Hands The third picture of Christ, seen and described by the Apostle,
is recorded in Rev. 8:3-5. In this vision an angel is seen standing by the golden Altar,
having much incense in His hands, which, for the prayers of all the saints, He is to lay
upon the golden Altar in front of the Throne. It is further stated that the sweet perfume
of the incense for the prayers of the saints went into the presence of God. The angel is
next seen to take the censer and fill it with fire from the Altar and cast it on the
earth. This vision is seen in connection with the breaking of the seventh Seal, and in it
there is presented the most important matter connected with Christ's work for the Church.
Those familiar with the typical Atonement-Day services of ancient Israel will recognize at
once the very evident correspondence. In those typical services the High Priest alone was
permitted to do what this Angel is represented as doing. The High Priest in Israel's
arrangement represented Christ. It is designed to picture our Lord Jesus presenting the
results or value of His sacrifice before God, which sacrifice was ultimately to effect the
redemption of the Church and the world. (1 John 2:2.) The incense represented the actual
perfection of the Man Jesus. That sacrifice began at His consecration at Jordan and was
completed at the Cross. Its acceptableness was proved by His resurrection from the dead.
Its formal presentation and acceptance in behalf of the Church was manifested after His
ascension in, the outpouring of the Holy Spirit on the day of Pentecost. There may also be
seen in this vision of the offering of the "prayers of all saints," that which
is taught elsewhere in the Scriptures, namely that Christ as the great High Priest having
presented the merit of His sacrifice in behalf of His Body members (Heb. 9:24), their
offerings, their humanity, their devotion, their prayers, etc., are made acceptable to the
Father. (Rom. 12:l; 1 Pet. 2:5.) Hence, Christ the Head having been offered up in the
beginning of the Age, He is throughout this dispensation offering up the reckonedly
perfect members of His Body. And so it is written, "If we suffer with Him we shall
also reign with Him." (2 Tim. 2:11, 12.) In the case of Jesus, the Head, His
humanity, as a willing sacrifice, was a sweet and acceptable perfume to the Father,
attesting at once the completeness of His consecration and the perfection of the
sacrifice. The thought evidently to be conveyed by the vision then is that before the
prayers of the saints on earth could be answered, and before the saints could be presented
as joint-sacrificers, the merit of Christ's sacrifice must be imputed and accepted for
them. We thus see that as the prayers, offerings, and devotions of the saints throughout
the whole Gospel Age, the antitypical Atonement Day, are offered up to God, the merit of
Christ's sacrifice is there to make their offerings, prayers, etc., acceptable. The
fragrance of Christ's acceptability gives efficacy to His people's prayers. "And the
smoke of the perfumes [incense] went up for the prayers of the saints out of the hand of
the Angel, in the presence of God." His Voice like the Roar of a Lion The fourth vision of Christ in the Apocalypse is recorded in
Rev. 10:1-3, and is that of an Angel surrounded with' a cloud of glory and encircled by a
rainbow, His face like the sun, and His feet as pillars of fire, having in His hand a
small scroll open. His right foot is on the sea and His left foot on the land, and He is
represented as crying with a loud voice like the roar of a lion. This most strange and
remarkable vision of Christ is located in the order of the Apocalyptic scenery under the
seventh Seal, and connected with the sounding of the sixth trumpet. All the symbols
associated with and surrounding this vision of Christ, require that we look for its
fulfillment in a great movement in the interest of true Christianity-one that was in a
very special sense inspired by the great Head of the Church. Furthermore, the symbols all
imply that this great movement would be at a time when the Cause of Christ had seemingly
met an utter defeat. It is quite generally applied to the movement called the great
Reformation, beginning in the sixteenth century. The events which, occurred just previous
to this great movement were of that nature that called for such a display of Christ's
power operating through specially called and chosen agencies, as are symbolically
described in this vision of Christ. The. Reformation movement is quite generally
understood to have begun in 1517 A.D. The historian describing the condition of the Church
immediately prior to this time, has said: "At this date (1514) though the name of
Christ was professed everywhere in Europe, nothing existed that could properly be called
evangelical. All the confessors of Christ 'worn out' [See Dan. 7:25; Rev. 11:7, 8; Rev.
13:7] by a long series of contentions were reduced to silence." This was the period
when the Papal Beast's war on Christ's Witnesses had accomplished the suppression of their
testimony. It was a time when there was great need of a lion-like voice to utter a protest against the errors
and blasphemous pretensions of the great Apostasy. Indeed, so urgent was the need, that it
became necessary to give to His Church the great foundation truths of the Gospel of Christ
again, a second time, and that specially chosen men, clothed with power and divinely
protected, should be called to proclaim these truths again. And it is at this period of
the Church's history that this glory-enclouded and rainbow-encircled Angel (Christ)
suddenly makes His appearance on the stage of Apocalyptic scenery. The Lamb Standing on Mount Zion The fifth recorded vision of Christ is found in Rev. 14:1. It
follows immediately the visions of chapter thirteen which portray in symbol the full,
complete development of the various phases and aspects of the Apostate Christian systems.
In this vision of Christ, St. John says, "And I saw, and behold the Lamb standing on
Mount Zion." This vision of Christ brings us to the beginning of the most thrilling
period in the history of the true Church. A careful examination and study of this vision
and its associated symbolical events, cannot fail to produce the conviction that the
"Lamb standing on Mount Zion" is a symbolical representation of Christ assuming
and exercising kingly authority. The vision doubtless relates to a time when the
manifestation of the evil systems is complete: These false systems are described in Rev.
13. It is the earlier aspect or phase of Christ's rulership as king, that in which His
true saints are to be gathered to Himself, not into a sect or organization, but to Himself
in glory, that is here portrayed. This work of gathering will cover a period of time. The
immediate surroundings of the vision all show that it is that period during which He is
making known the fact of His Second Presence by giving to His faithful watching ones a
knowledge of His wonderful Plan, all the mysterious features of which are described by His
holy Apostles and the Old Testament Prophets. Having in His Hand a Sharp Sickle The sixth vision of Christ is recorded in Revelation 14:14. In
this vision St. John informs us that he saw one like a Son of Man sitting on a white
cloud, having in His hand a sharp sickle with which He is called to reap the earth. The
time in history when this vision meets its fulfillment is very soon after the vision just
described-that of Christ standing on Mount Zion. The symbols that surround the personage
of this vision enable us to see that the character of the work to be accomplished in the
end of the Age, is that of reaping or gathering the
ripe fruitage of the Age. That Christ was to assume
the office of Chief Reaper at the Second Advent is plainly taught in several parables in which He is represented as
the Lord of the Harvest. (Matt. 13:30.) The vision is designed to describe, in a general
way the work of gathering His saints, both those who had died and those who would be
living in the end of the Age, and uniting them to Himself as His Bride and Joint-heir. The Conqueror on the White Horse. The seventh vision representing Christ is recorded in Rev.
19:11-13. The time when this vision will meet its fulfillment is that immediately
following the Marriage of the Lamb, when the harvesting of the saints will have been
completed and all the Kingdom class will have passed to their Heavenly reward. This is
further proved by the fact that in the vision His saints are shown as associated with Him.
The opening words of the vision read: "And I saw Heaven opened, and behold ä white
horse; and He who sat on him was [called] Faithful and True, and in righteousness He
judges and makes war. And His eyes were as a flame of fire, and on His head were many
diadems; having a name written which no one knows except Himself. And He was invested with
a mantle dipped in blood; and His name is called the Word of God." It seems evident
that the vision portrays in highly strong, symbolical language the last momentous scene in
connection with the end of this present Gospel Age -- the last scene in that great
Armageddon conflict between truth and error. The result of the conflict will be the very
speedy destruction of all the systems, civil and ecclesiastical, in operation at that
time, as well as those in a state of disintegration that are found in any, measure
antagonistic to the reign of righteousness-the Kingdom of Christ and His saints in glory
over this earth. The vision describes that second phase of Christ's Advent in which He
manifests Himself to the whole world. While the visions of chapter 14, and some that
follow, recorded in succeeding chapters, represent Christ as personally present during the
whole period from the scene of the Lamb standing on Mount Zion onward, and that His
Presence is known and recognized by the "Watchers," yet that Presence does not
become known to the world in general until the period when this vision of Christ meets its
fulfillment. The "revealing" to the world follows closely the end of the
Harvest-that feature of the Harvest that completes the First Resurrection. His Presence,
while literal and personal, will be made known to the world in the power displayed in His
judgments which will overthrow the present order. Thus we have recorded seven symbolic appearances or
manifestations of Christ in the history of the Age, bringing us to the opening of the
Millennial reign, beginning with the binding of Satan. The visions which follow in
chapters 20, 21, 22 all have reference to the reign of Christ and His saints during the
Millennial "times of restitution." ACCORDING TO THE PATTERN "For, See, saith He, that thou make all things according to
the pattern shewed to thee in the mount." -- Heb. 8:5. SHORTLY after the Israelites began their wilderness journey
toward the promised land, God gave them His Law inscribed on the two tables of stone.
Additionally, through Moses as their mediator, they were instructed in the Law as it
pertained to sacrificial offerings, feasts, holy days, etc. All the detail of instruction
relating to every phase of their individual and national religious life was imparted to
them in this way and at this time. Associated with the giving of the Law there was also a
clear setting forth of penalties to follow any infractions of its requirements by priest
or people; hence the special caution enjoined upon Moses regarding the care that should be
taken in obeying the pattern shown in the mount. This pattern given to and through Moses was of great importance
to even the humblest Israelite, for it would acquaint him with all that would be required
of him personally if he would enjoy the blessings promised therein. Its declarations and
prohibitions respecting things lawful and things forbidden, its rules of conduct toward
brethren and enemies, etc., were all made clear, to the end that each individual might
stand on trial before that law. Thus we find that when the Law was read in their hearing,
they all readily accepted it, saying, "All that the Lord hath spoken we will
do." They thus acknowledged their approval of its requirements and their willingness
to obligate themselves to keep it, which, however, they failed to do. Without doubt the statement of our text, "See thou do all
things according to the pattern shewed thee in the mount," applied primarily to the
construction of the tabernacle and its order of services; yet since the types and shadows
of the Law arrangement are of vital importance to spiritual Israel, might it not have also
a broader application than this primary one. We believe that 'it does, in harmony with the
Apostle's statement: "Now all these things happened unto them for ensamples; and they
are written for our admonition upon whom the ends of the world are come." Lessons for Spiritual Israel In numberless ways, correspondencies between the natural and
spiritual houses of Israel are furnished us in the Scriptures. These lessons do not always
follow in the order of type and antitype, but they may nevertheless. be easily gathered by
the sincere, careful student, who is intent on ordering his own steps aright. Such careful
study will reveal that many of the recorded circumstances, issues, and crisis periods of
natural Israel's history are intended to be of inestimable value to spiritual Israelites.
This is one of the means, employed to warn the Church of the present Age that God's laws
may not be irreverently acknowledged, or carelessly broken, for "he that despised
Moses' law [given on the Mount] died without mercy under two or three witnesses: of how
much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot
the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified,
an unholy thing, and hath done despite unto the spirit of grace?" -- Heb. 10:28, 29. The Christian may be very, familiar with all the historical
facts of Sinai, and be quite conversant with the solemn vows and obligations there assumed
by the Jew, and feel disposed to criticize him for his failure to keep the promise he had
been so ready to make, namely to pattern his conduct according to the law; but rarely does
the average Christian professor stop to remember that he himself stands pledged to keep a
law proclaimed on a mountain side, even though he be loud in his claim that he finds
"enough in the Sermon on the Mount to save any man." How few remember that such
endorsation of that sermon's precepts, puts such professing believer in a very responsible
position; for "he that knew his Lord's will and did it not, shall be beaten with many
stripes." Thus it is that all believers should remember that this present
Gospel Age opened with another Mount as the stage from which a clear-cut proclamation was
made that embraces all their duties toward God and man, accompanied with conditions that
involve approval or rejection before the judgment seat of Christ; yea, that make the
issues of life or death matters of supreme importance. Let it be remembered that this
"Sermon on the Mount" concludes with a statement decidedly similar in import to
the unchangeable law requirements given through Moses. To the natural house it was,
"See thou do all things according to the pattern shewed thee in the mount," and
to the spiritual house it is, "Whosoever heareth these sayings of Mine, and doeth
them [who lives and builds according to these specifications], I will liken him unto a
wise man, which built his house upon a rock." -- Matt. 7:24. The Constitution of the Church This sermon was doubtless given quite early in our Lord's
ministry. It has been termed by some "The Constitution of His Church." Perhaps
no better designation could be used respecting it, since it opens with the rather
significant statement, "His disciples came unto Him, and He opened His mouth, and
taught them, saying." Beginning with first principles He sets forth the
standard or character of a true disciple. He then proceeds to show the disciple's place
and influence in the world, even though he be separate and apart from it. Thereafter He
sets forth the law of the New Creation, comprehending its various duties, obligations,
privileges, and rewards, which are laid down as the only mold in which approved character
can be secured. He concludes the whole with the emphatic statement which makes clear that
faith and character must be built on the substantial basis of His teachings, for they will
build in vain who neglect the pattern. Therefore, for any one to embrace discipleship
under these conditions would be equal to saying, "All that the Lord hath spoken we
will do," and thereafter the word of admonition should ring in the ears of such= 'See
thou do all things according to the pattern shewed thee in the mount." Progressive Steps on the Upward Way Beginning with the Beatitudes we are given nine elements of
character, or experience, which constitute the fundamental marks of discipleship. In a
general way these are brief, concrete statements regarding essential features of Christian
experience, and as we should expect, there is more than an accidental order observed in
their arrangement. They begin at the lowest point -- our object poverty and recognized
unworthiness-and end-with the riches of our "great reward in heaven." Poverty of spirit is a beautiful thing in the sight of God, for
it opens the door to His forgiving grace, and keeps the heart soil humble and responsive
to His continued favors. Indeed, does He not assure us that it is with these He
dwells-"Thus saith the high and lofty One that inhabiteth eternity, whose name is
Holy; I dwell in the high and holy place, with him also that is of a contrite and humble
spirit." Next in order is mourning-the soul's cry for the Light of life, for full
deliverance and ultimate perfection. Then the meekness of mind that may be taught of God.
And having tasted and learned that the Lord is good, a hungering and thirsting for His
complete righteousness then becomes the evidence of a worship and effort that is "in
spirit and in truth." Reaching this advanced step, and having now received so fully
of God's favors, the effect or fruitage is properly expected. The test of our appreciation
of mercy received, will be our measure of delight in extending mercy to others. We have
been forgiven our debts through His mercy, will we prove worthy of this mercy by forgiving
our debtors. Henceforth the heart will be searched deeply.. What motives have prompted us
thus far? Have our hearts become so fixed with "truth in the inward parts,"
purity, that we will henceforth demonstrate in life and conduct that we love
"righteousness and hate iniquity"? If so, then most certainly the
"peaceable fruits of righteousness" will abound in our lives, we will be peace
lovers, peacemakers, the peaceable children of God. Then possessing these qualities, and
exercising them day by day in our contact with men, and in the faithful discharge of our
stewardship, we will surely share the sufferings that have been the lot of righteous men
through all ages. But to us is given the additional encouragement, "Rejoice; and be
exceeding glad: for great is your reward
in heaven." Therefore, it is evident that if all these conditions have been met
in our experience, and the Beatitude qualities continue to expand into wider fields as we
progress from grace to grace, this will be the sure token of our being builders according
to the pattern. Ye Shall be Witnesses unto Me. But these Beatitudes are only the Master's text. For the sermon
that follows is to reveal how they fit into the various experiences of the Christian's
life and character. Our Lord's wonderful words of life are never empty platitudes. They
throb with spirit and life. They are possible of the most practical application in daily
life-a fact of which we are unmistakably informed by Jesus as He close this all important
discourse. Beginning then with verses 13-16, chapter 5 (Matt. 5:13-16), we
note that after the "text" comes the direct application. Without any further
preliminary remarks He at once defines the Christian's outstanding character and
influence: "Ye are the salt of the earth"; " Ye are the light of the
world"; "A city set on a hill cannot be hid"; "Let your light so shine
before men," etc. Having set the standard before His disciples in the Beatitudes is
He not now saying to them, and to us, You are to be in this world characters such as I
have described. Your lives are to bear testimony before men that these principles -.end
teachings of Mine are possible of the fullest expression in the characters of men wholly
obedient thereto. Though the standard be high, yet if you build according to the pattern,
your influence will be as potent as preserving salt, as effective as light, and as
impossible of eclipse as a city on a hill. Here we pause to note that these three illustrations of
Christian character used by Jesus, all have to do with quiet, yet powerful and effective
agencies. Salt is one of the most effective agencies known to preserve from corruption,
yet how silently it works. Light is the greatest power in the universe, the most important
factor in all animal and vegetable life, and yet it is absolutely silent in its
operations. A city set on a hill will not need to blow horns, issue proclamations, fire
cannon, or ring bells, to inform the surrounding territory of its existence. Its exalted
position will be sufficient to attract attention. In the fitness of the symbols employed
by the Master, there is always a deep significance intended. This use of the silent forces
as illustrative of His disciples' influence in the world is true to precedent. Bigness is
not always greatness. The whirlwind, and earthquake, and fire, were not the vehicles of
His presence to Elijah, but He came in the "still small voice." And has He not
said that it is "not by might, nor by power, but by My Spirit saith the Lord."
(Zech. 4:6.) He Himself did not "Cry nor lift up His voice in the street," but
rather He chose the less conspicuous course. The Way of True Service The desire for bigness, to make "a fair show in the
flesh," has been the bane of many efforts originally noble and pure. The lesson Jesus
teaches by His illustrations is that a single individual in his immediate surroundings, or
a congregation in its locality, will, if conformed to His standards, be a greater witness
for Him than endless preachings, or the circulation of tons of literature; for such 'are
more constantly and critically read than the printed page. A story is told of a very well known character who lived some
years ago, one who had gained for himself international prominence because of his
writings, political activities, etc: This man having interested himself in the production
of a land plaster that he knew would greatly assist the farmers, endeavored to persuade
them of its unquestionable value. By lectures and advertisements he extolled its virtues,
but with very meager success. Finally he decided on a practical demonstration.. Choosing a
grassy hillside facing a public highway, lie took some of his plaster and spread it out in
the form of a sentence, and left it to speak for itself. In a little while farmers driving
by began to notice that the grass on that particular spot had a freshness and greenness
very much in contrast to the rest of the hillside. A week or so later they read in clear
outline these words, "This has been plastered." At once the general popularity
of his plaster was assured. The silent testimony beheld in the rich green grass was a
thousand times more effective than lectures and printer's ink. This is exactly what Jesus
meant when He said, "Let your light so shine before men." We are thus to
understand that our ministry will be tested by a critical world who know enough about the
teachings of Christ to know what a Christian ought to be. And the world can still tell
when a man has been with Jesus and learned of Him. Jesus did not set a lower standard than the Law. Examining
briefly verses 17-37 of this same chapter, sue note the important fact that Jesus never
minimized the stern realities of God's dealings, whether a man be under law or grace.
Frequently we hear some speak as though Jesus had recognized the Law as being too severe,
and taking it upon Himself to introduce a much less exacting rule of conduct, thus
provided an easy way to life. But He immediately disabuses the mind of such a thought by
proceeding to make it plain that He was not presenting a lower standard than Moses. God's
plans always move upward; therefore He came not to destroy the Law, but to fulfill it, to
prove it just; and right, and good, honorable in every way-yea, to show that the
righteousness and spirit of the Law must be approximated in the lives of His disciples,
for it would search into the deepest recesses of their hearts. They "of old
time" had not been taught that lustful thoughts made one guilty of adultery, or that
to call a brother Raca (worthless fellow) was a serious offense, or that to say "thou
fool" would endanger one's eternal life; yet this is just what Jesus sets forth in
His Sermon on the Mount. Did the Jew experience difficulty in obeying a law that for the
time being concerned itself only with the outward act? Ah, Jesus teaches that the
disciple's task is a much more exacting one; for sin in thought on his part will be judged
as a flagrant violation of that law. Grace was therefore never intended to give the
spiritual Israelite a lower standard of character than that given to natural Israel. This
is why the New Testament continually teaches the death of the carnal mind, the entire
subjugation of the flesh, and the development of the spiritual mind-that holy, righteous
character which comes only through the individual's appropriation of Christ's atoning
sacrifice, and his subsequent cleansing from all filthiness of the flesh and spirit,
"perfecting holiness in the reverence of the Lord." Gifts on the Altar will not Expiate Sin Another point that should not be overlooked in this group of
texts is contained in verse 23. This is the second time thus far that Jesus takes occasion
to teach that we must be right with our fellows before we can be right with God. Six or
more times He makes this clear in this one discourse. See Matthew 5:7, 23, 44, 45; 6:14,
15; 7:1, 12. Gifts brought to the altar will be utterly rejected if an
offense against a brother remains unsettled. Fellowship with God is impossible until
reconciliation has been effected with the injured one, through apology, or restitution.
This warning is all the more striking when it is observed that it follows immediately
after the Lord has pointed out the seriousness of calling brethren uncomplimentary names,
such as "Raca" or "thou fool." Are we to conclude that this is purely
accidental, or perhaps extreme hyperbole. Let those who will, thus interpret it, and let
them continue to indulge in their accustomed freedom of designating brethren by' various
names and classes, representative of lower orders in Divine favor, but let such know
"that heaven arid earth may pass away but My words shall not pass away"; therefore
"with what judgment ye judge, ye shall be judged." The Word of God from beginning to end demands justice as a
basic quality or principle before God acts on behalf of men. Furthermore, it invariably
demands that in order for the forgiven debtor to remain in his forgiven state, he must
show a corresponding mercy toward others. What presumption, therefore, for any one so
wholly dependent on God's mercy, to expect that mercy, until he is willing, yea fervently
anxious, to extend that same lenient judgment to all others, even the manifestly erring
one='until in God's unerring judgment the sin and the sinner are proven inseparable."
Let the full force of these texts be heeded. Until such wrong done to a brother disciple
has been repented of, and atoned for, God's face is turned away from any sacrifice we
might bring to His altar. This is the only way back to the sunshine of His face, and is a
demand on character that is unquestionably a severe one. But such is the requirement which
teaches us that all things must be done according to the pattern. Extreme Tests of Character Coming now to verses 38 to 48 we are led still upward in the
ascending scale of this sermon. If we have passed the test of making right the wrongs
which we have committed against others, there still remains the test of our attitude
toward those who have been the offenders against us. The Law was satisfied when eye for
eye and tooth for 'tooth squared accounts, and an enemy might properly be dealt with as
such, but now the smitten one must turn the other cheek, relinquish both coat and cloak,
and willingly accept the compulsion of the extra mile. It would seem as though the
requirements of the Law regarding such matters would be much more acceptable to the fallen
flesh than this new interpretation introduced by Jesus. But we are not left to wonder why such great demands are made-
upon disciples. The purpose is concisely stated, "that ye may be the children of your
Father in heaven." Publicans and sinners easily attain the habit of loving those who
love and kindly treat them, but the disciple is to be a positive exception to the general
rule of society. He cannot even take a position of aloofness, and in his offended mind
decide to have nothing more to do with his enemy. On the contrary, he is required to do
him good, and even to pray for him, and all of this in a willing spirit. Truly indeed the
gate is narrow, and that way strait that leads to life and Divine approval. But wherein would there be a likeness to our Father in heaven
in all of this? Let the Scriptures answer: "God so loved the world that He gave His
only begotten Son," "God commendeth His love toward us, in that, while we were
yet sinners. Christ died for us." (John 3:16; Rom. 5:8.) All this when we were yet
sinners through wicked works, and though a wicked world still spurns His love, yet
"He maketh His sun to rise on the evil and the good, and sendeth rain on the just and
the unjust." -- Matt. 5:45. Had God been vindictive, or had He decided that since men were
His enemies, He would cease all further dealings 'with them, and leave them entirely
alone, what a horrible destiny would have awaited mankind. But God is love, compassion,
pity, and His long-suffering has meant salvation to rebellious man. Surely we can see then
that God's most wonderful attribute is revealed in all this long-suffering patience; and
the reason He desires that we shall copy Him in our conduct is that we might be characters
such as He is. It requires little character to give tit for tat, for the intelligence of
the dumb brute 'is sufficient for that,; but it requires real character to suffer for
righteousness' sake and take it patiently and think sympathetically of our persecutors.
And this is the exacting requirement, The Apostles never paraded their persecutions before
an unbelieving world to gain sympathy, but bore them patiently, knowing that this was
acceptable to God. Marks of a True Disciple Neither did they make their trials and tribulations the subject
of their ministry, or substitute rehearsals of their experiences with former associates
for the glorious message of a sin-forgiving Savior, One who endured patiently great
contradiction of sinners, even as a sheep before her shearers is dumb. The Apostles were
builders- according to the pattern in this matter, and we do well to follow their example.
But some will say, Such an ideal is impossible for us ;'to actually love our enemies thus
is beyond our ability. But not so. Think of Jesus weeping over Jerusalem instead of
calling for vengeance upon that people. Think of Peter standing in the presence of the
murderers of Jesus and saying, "I wot that through ignorance ye did it." Think
of Stephen's angelic countenance beaming with the love of Christ within his soul, and then
know that we can reach this fourth quarter mark of unfeigned love for our enemies,
if we will but determine to build according to the pattern shown in the Mount. No child of God is without abundant opportunity for applying
these teachings of Jesus. All should therefore carefully examine their hearts, recall, if
need be, the wrongs done 'them by others, any injustice experienced, and then honestly
observe whether they have been true to the promise "to do all that the Lord has
spoken," or whether there is still a rankling in their hearts against any who have
clone them wrong: For said Jesus, "If ye forgive not men their trespasses, neither
will your Father forgive your trespasses." Thus far the pattern has had most to do with our conduct toward
our fellows, and as we have observed, its requirements have been decidedly definite and
obligatory. But let us hope that every fresh reminder of what the. Lord requires of us,
will but increase our desire to attain it in full. The deeper our love of holiness, the
deeper will be our appreciation of all its demands. Lukewarm, indifferent characters will
object to such high aims, but the marks of a true disciple are found in his delight in the
Law of God, and his never ceasing hunger for the perfections of complete holiness. It was appropriate therefore that before Jesus proceeded
to enlarge upon the deeper features of our intimate fellowship with God, that He spend
much time in making it clear that our conduct toward our fellows must be blameless.
Hypocrisy is such a hateful thing in God's sight that the severest language of Scripture
is used against it, and for one to claim the favor of God while hating or mistreating his
brother, whom he hath seen, is an insult to the character of God. Such an, one would be
wholly unprepared for the deeper lessons of faith, secret prayer, and the accumulation of
heavenly treasures that are yet to follow. Let us then re-examine our building, that we
may be sure that thus far obedience to "all that the Lord has spoken" has
enabled us to adhere faithfully to the pattern shown in the Mount. (Continued in next issue) HALF HOUR MEDITATIONS "Even as our beloved Brother Paul also according to the
wisdom given unto him hath written unto you; as also in all his Epistles speaking in them
of these things." -- 2 Pet. 3:15, 16; "Letters weighty and strong." -- 2
Cor. 10:10. R. V. IN OUR previous meditations we have reviewed to some extent the
life of our Author, and have thought awhile on the Christians in Rome to whom he wrote.
Now we confess to a spirit of impatience we trust it is a spirit of "blessed
impatience" -- to at once enter "the Cathedral of our Christian faith" as
the Epistle to the Romans has been called. Yet as soon as we have entered, we shall find
ourselves handicapped in ability to adequately appreciate "the majesty of the whole
or the finish of its details",, unless we have previously taken the time to equip our
minds with a view of this Epistle in its relation to the rest of the New Testament, and
especially to those other Epistles of St. Paul, to which from time to time we shall find
it necessary in our study of "Romans" to make reference. Letter Form of New Testament
Providential The mere fact that so much of God's truth has been revealed to
us in the form of letters should give us cause for reflection. "Of all the sacred
books which the world has seen there is not one which is composed mainly, or at all, of
letters, with, the single exception of the New Testament. The New Testament is entirely composed of a collection of
letters, together with five historical books and one Apocalyptic vision . . . . In this,
as in all other respects, the ways of God's providence differ from man's expectations. We
may thank God that we derive some of the deepest truths of our belief from documents so
simple, so individual, so full of human interest and love-written, most of them, 'in a
style the most personal that ever existed.' "Yet it may perhaps be doubted whether there are ever many
persons in an ordinary congregation who, if asked to explain what is the special scope and
outline-the characteristic meaning and tenor -of any one of those deeply important
letters, would be able to do so with any definiteness. But surely it is necessary for an
intelligent acquaintance with 'the oracles of God' -- for a real knowledge of, and
reverence for the Bible, and a power to read aright -- that we should know something of
its books as well as of those isolated fragments which we call 'texts.' "As to . . . the epistolary form of the New Testament, it
might perhaps strike us as strange that the deepest truths and the highest arguments of
our religion should have been conveyed to us in casual letters. For casual, humanly
speaking, they were . . . . Every Christian will feel that they were preserved by a
special Divine providence; but it is none the less true that their preservation was owing
to causes which, in ordinary language, might be called accidental. Nor, again, were they
predetermined letters, but they rose, for the most part, out of the circumstances of the
day . . . . And this, so far from being a matter of regret, was a happy circumstance . . .
Christian theology would have been immeasurably less effective if it had been conveyed to
the world in canons, or articles, or liturgies, or scholastic treatises. "The epistolary form of Christian instruction was, then, a
providential arrangement, first of all, because that form of writing is essentially
unsystematic . . . . The method of the Bible is alien from the spirit of elaborate,
technical, all-explaining theological systems . . . . The technical terminology, the rigid
systematization of Divine mysteries is due to exigencies caused by human error-sometimes
even to the pride of human reason-far more than to the initiative set us by the sacred
writers."-FARRAR. Letter Form Specially Adapted to Individuality of Apostle Paul Again, the letter form "permitted of a freedom of
expression far more vigorous, and far more natural to the Apostle Paul, than the regular
syllogisms and rounded periods of a formal book. It admitted something of the tenderness
and something of the familiarity of personal intercourse. Into no other literary form
could have been infused that intensity of feeling . . . which made Luther compare his
words to living creatures with hands and feet. A letter is eminently personal, flexible,
spontaneous; it is like 'a stenographed conversation.' It best enabled Paul to be himself,
and to recall most vividly to the minds of his spiritual children the tender, suffering,
inspired, . . . impassioned, humble, uncompromising teacher who, in courage and in
trembling, in zeal and weakness, in close reasonings and strong, appeals, had first taught
them to be imitators of himself and of the Lord. His Epistles came fresh and burning from
the heart, and therefore they go fresh and burning to the heart. Take away from them the
traces of individual feeling, the warmth, the invective, the yearning affection, the
vehement denunciations, the bitter sarcasms, the distressed boasting, the rapid
interrogatives, the frank colloquialisms, the private details, the impassioned personal
appeals-all that has been absurdly called their 'intense egotism'-and they would never
have been as they are, next to the Psalms of David, anal for something of the same reason,
the dearest treasures of Christian devotion -next to the four Gospels, the most cherished
textbooks of Christian faith. -- St. Paul was eminently and emphatically a man; a man who
had known much of life; a man who, like the legendary Ulysses, had seen many cities and
knew the minds of Men. He was no narrow scribe, no formalizing Pharisee, no stunted
ascetic, no dreaming recluse, no scholastic theologian, no priestly externalist, who could
suppose that the world depended on the right burning of the two kidneys and the fat-he was
a man, full of strength and weakness, full of force and fire. He was not a man to mistake
words for things, or outward scrupulosity for true service, or verbal formulae for real
knowledge . . . . What can be more free, and buoyant, and varied than St. Paul's letters?
Brilliant, broken, impetuous as the mountain torrent freshly filled; never smooth and
calm, but on the eve of some bold leap; never vehement, but to fill some pool of clearest
peace; they present everywhere the image of a vigorous joy. Beneath their reasonings and
their philosophy there may ever be heard a secret lyric strain of glorious praise,
bursting at times into open utterance and asking others to join the chorus. His life was a
battle, from which, in intervals of the good fight, his words arose as the song of
victory. Chronological Order Important to Remember "For any one who desires to gain a real historical
conception of their meaning, and of the vast part which they play in the development of
Christian doctrine, the first thing necessary is to ascertain and remember their
chronological order . . . . No one doubts that we best understand the mind, the character,
the teachings of any author when we study his writings with some reference to the age at
which, and the order in which he wrote them. Most of all is this desirable in the case of
one who was always growing in grace, and in' the knowledge of our Lord and Savior Jesus Christ as was St.
Paul, whose thoughts under the guidance of the Holy Spirit, went on deepening and
expanding even to his death . . . . And yet we continue to place first the Epistle to the
Romans, and we arrange even the Epistles to Ephesus and Colossae before those to the
Thessalonians which were written at least ten years earlier. "Many years of the Apostle's ministry elapsed before he
wrote a single line that has come down to us. He was converted probably about the age of
thirty. His first letter (the First to the Thessalonians) was not written till his second
great missionary journey, when he was forty-six years old. All his letters fall into four
distinct groups, separated from each other roughly by a period of four or five years each,
and covering a space in his life from the age of forty-six to the age of sixty-one. Those
four groups are the letters of his second missionary journey, namely the two to
Thessalonica; those of the third missionary journey, the Epistles to the Corinthians,
Galatians, and Romans; those of the first imprisonment at Rome-namely the four to Philippi,
Ephesus, Colossae, and Philemon; and those between his liberation and his martyrdom,
namely the letter to Titus, and the two to Timothy, of which the last was written in his
last Roman imprisonment and when he was expecting, almost daily, the stroke of death.* ____________________________ The First Group "The first group, those to Thessalonica, are the Eschatological
Epistles; those, that is, which bear on the last things; the Epistles, as they may be'
called, of the Second Advent; of Christ's personal return to glorify the saints and to
judge His foes. "A glance at St. Paul's life will show how natural it was
that, at the period in which the Apostle wrote them, such thoughts should fill the entire
horizon of his mind. Consider what he had endured! Beginning as a Pharisee and a
persecutor -- appearing first on the scene as the young man at whose feet the witnesses
laid their clothes while they were stoning St. Stephen -- he had been grasped by a. r
resistless hand as he went to Damascus to hale Christian men and women to prison, and, by
one flash of Christ's light into his erring but noble heart, he had been made 'a fusile Apostle.'
Thenceforth, with the exception of brief retirements in Arabia and Tarsus, his life had
been one long martyrdom. In a basket, by night, down the wall, he had escaped from a plot
to murder him at Damascus ; another such plot had driven him front Jerusalem; another from
Antioch in Pisidia; ; another from Iconium. At Lystra he had been actually stoned and left
for dead. Then, not to mention all his troubles, from enemies without and false brethren
within; and all the agitating scenes which he had gone through at the Syrian Antioch and
Jerusalem in his defense of the liberty of the Gentiles -- in his second mission tour he
had been seized with illness in Galatia; had been worn with long journeys over the wild,
cold hills and glaring uplands of Asia; had been scourged, and imprisoned, and shamefully
entreated at Philippi; had nearly fallen a victim to mob violence at Thessalonica ; had
been hunted from Berea; had been derided at Athens; had been arrested at Corinth. And all
this, besides insults, and controversies, and anxieties, and perils from murderers and
brigands, from shipwreck and river floods, in the city, in the wilderness, in the sea. Can
you wonder that after, and in the midst of, scenes like these, the one thought prominent
in his mind-the sole thought that inspired and sustained him-was this-'All this is but for
a little time. Soon shall the Lord return again'; and that, when he reached Corinth from
Athens, this -- the near coming of Christ-was the thought which filled his first two
extant letters, the two to his beloved Thessalonians? There could be no more natural topic
of consolation in letters from the persecuted Apostle to his persecuted converts. The Second Group "Yet, hard as had been his lot hitherto, a still more
troubled phase of his life was to begin-a phase when he was burdened beyond measure; when
he 'fought with beasts' at Ephesus; when he seemed to be dying daily, amid fightings
without and fears within. If his delicate, nervous frame had been torn by Jewish thongs,
and Roman rods, and crushing stones, his sensitive and shrinking soul had to endure an
equal or perhaps severer martyrdom from anathema, and calumny, and the oppression of a
perpetual hissing . . . . He was already despised. by the Gentiles as an enthusiast;
detested by the Jews as an apostate; but now he had to accept the additional burden of
hatred and suspicion even from many Jewish Christians. They organized something like a
counter-mission against him; they led back the foolish Galatians to rites and ceremonies;
they maligned his name and undermined his authority among the restless, conceited, and
turbulent, Corinthians; they even tried to poison against him the minds of the Christians
at Rome. Hence the second group of letters, written, during his third journey, at Ephesus
and Corinth, are St. Paul's four most powerful, most argumentative, most impassioned
Epistles. They were wrung from him at the period of most vehement storm and stress in his
life, under great mental anxiety and physical suffering. This second group consists of the
letters to the Corinthians, Galatians, and Romans. They may be characterized as the
letters of controversy with Judaism-Judaism from within and from without-whether as
disturbing the Churches, impugning his authority, enjoining circumcision, or insisting on
Mosaic ordinances, which did but nullify the effects of the death of Christ. The first
three are marked by all the vehemence and agony of eager warfare; the last is a calmer and
more comprehensive review and statement of the results 'attained. The doctrinal and
universal importance of these four Epistles can hardly be exaggerated. The particular
details of the controversy are obsolete. The then 'burning questions' have 'burnt
themselves out.' The flames of heated discussion about circumcision and 'tongues' are now
not even as the tails of smoking firebrands. But the principles developed are eternal. In
them St. Paul fought out and won, for all time, the battle of full and free salvation; of
faith, as against works; of mercy, as against sacrifice; of the obsolescence not only of
Levitism itself, but of the whole sacerdotal spirit. He showed forever that the true
worship of the Christian consists in spirituality, not in ceremonialism; in heart service,
not in outward ritual; in the religion of the life, not in forms of service; in being, not
in doing; in love, not in orthodox formulae, or rubrical niceties, or sacrificial
vestments, or sacramental theories. In these letters we have the grandest phase of the
struggle of the teachings of the Prophets against the usurpation of the priests; the
proofs of the groundlessness and nullity of all those persecuting tyrannies and of all
that theological intolerance which spring from the pride and ambition of the human heart. The Third Group "After the Epistle to the Romans, which was the last of
this great group, nearly five years elapse before we come to the third group. Again
escaping from a plot to murder him at Corinth, he made his way to Jerusalem in the voyage
so graphically described for us in the Acts of the Apostles. He went overland to
Macedonia, spent Easter at Philippi, restored Eutychus in the memorable midnight service
at Troas, made that touching farewell speech to the Ephesian elders at Miletus, and then
we trace his barque over the blue' waters of the AEgean . . . till he reached the kind
friends with whom he knelt in tears and prayer on the seashore of Tyre. Then he stayed for
some days in the house of Philip at Caesarea, with the virgin prophetesses, his daughters,
and, amid warnings of peril and imprisonment, continued dauntlessly on his journey to
Jerusalem. Nearly torn to pieces by the mob in- the Temple, nearly flagellated by the hasty but honest Lysias,
rescued from the. rage òf the Sanhedrin, and the murderous plot of the Sicarri, he was
hurried in the night by an armed escort to Caesarea. There he was imprisoned for two
dreary years. He was tried before Felix, tried before Festus, tried before Agrippa.
Agitated by these scenes, in which the fury and pertinacity of his assailants had become
more and more clear, he appealed to Caesar, hoping to find some protection from provincial
bribery and injustice in the stern majesty of Roman law. In consequence of this appeal he
was forced to journey amid months of storm and shipwreck to Rome. There, chained by the
wrist to a soldier day and night, he remained in custody for two years more, and there he
wrote his third group of letters. They also are four in number: the two to the Philippians
and Philemon, dictated by personal affection and special incidents-and the two great
Christological Epistles-those to Ephesus and Colossae -- in which, to counteract a dreamy,
subtle, incipient heresy, he develops and expands, in all its splendor, the doctrine of
the pre-existence, the Headship and Supremacy of our Risen and Ascended Savior the Lord
Jesus Christ. The Fourth Group "Some four years again elapse during which he wrote his
fourth and last group .of letters-the three Pastoral Epistles. Liberated just in time to
escape martyrdom in the Neronian persecution, he again traveled to Asia Minor and Western
Greece. It was at some time during the wanderings which followed-wanderings which,
unhappily, no Luke has recorded for us-that he wrote his letter to Titus whom he had left
to govern (guide), the Church 'of Crete; and the first to Timothy, who was acting as his
delegate at Ephesus. Then, once more arrested, and sent to a second Roman
imprisonment-aged, lonely, worn-out, forsaken, daily expecting death-he penned his last
brave, bright words to his dearest convert and companion, the beloved and gentle
Timotheus. Almost immediately afterwards he was put to death. He was, in all probability,
led out along the Ostian Road, and there, in a scene so lonely and so obscure, that
scarcely even the faintest gleam of tradition has fallen on it-there, at the close of a
life which the world would have called a hopeless and disastrous failure, but which has
been crowned by the Lord, whose cross he bore, with everlasting victory, and the love of
all generations-the sword flashed, and the life of one of the noblest of the sons of God
was shorn away. Summary "Such then are the four groups of Epistles: the first two
mainly Eschatological; the next four mainly controversial; of the next four, two
occasional, and two Christological; the last three Pastoral. "But, further, every one of these thirteen Epistles, of
which we have thus seen the order, has its own special characteristic, its prominent
idea-generally its central passage, often even its dominant word or key-note. "The first group-those to the Thessalonians were, we said,
the Eschatological group-the Epistles of the Second Advent. "The first is characterized by its extreme sweetness; both
are eminently full of consolation. The whole idea of the first is-look to Christ as a
comfort in tribulation. Maranatha -- the Lord is near. "The second was written to correct the error that Christ's
coming would be instantaneous, and to obviate the neglect of daily earthly duties which
sprang from that exciting expectation. Its most characteristic, and indeed all but unique,
section is that in the second chapter about the Apostasy and the Man of Sin. "The second group is the Anti-Judaic group-the group of
controversy-written in the great period of distress and conflict. The First to the
Corinthians is the Epistle of Church Discipline. It decides by great principles the little
details of life and worship. Its fundamental idea is Christian unity; and its chief
passages-the unparalleled 13th and 15th chapters-in one of which the Apostle develops his
magnificent argument for the Resurrection, and in the other, like some great poet, 'with
leis garland and singing robes about him,' pours forth his inspired, impassioned paean to
the glory of Christian love. "The Second to the Corinthians falls into two main
divisions. The key-note of the first nine chapters is consolation in sorrow; that of the
other chapters is boasting-the boasting of his adversaries which drove him into a
'boasting' which would have been abhorrent to him had it not been that his boast was in
his infirmities and in the Cross of Christ his Lord. The Epistle is specially marked by
its intense emotion; it is full of haunting words -now 'tribulation,' now 'commendation,'
now 'boast.' It is the Epistle of personal details. "In the Epistle to the Galatians we find him again in a
far different mood. It is the Epistle of indignant warning; the only Epistle which he
wrote throughout with his own hand. It is his gage of defiance to the Judaists; ; his
triumphant note of exultation over abrogated ordinances and freedom perfected. Here, more
than in all the rest, as Luther said, 'he speaks mere flames!' "In the Epistle to the Romans, the same theme
-justification by faith and not by works; the universality of sin and the universality of
grace -- is again developed in its positive rather than its antithetic aspect. The theme
is handled doctrinally and systematically, not, as in the Galatians, with impassioned
controversy, but with irresistible logic and calm and sympathetic strength. "St. Paul had gone through much by the time we come to the
third group. It is the Christological group. In personal force he was a shattered man. He
was calmer, he was sadder, he was yet wiser; he sat thinking and praying in his lonely
prison. Yet the key-note of the Philippians is joy. There is one little outburst of anger
in it, but its one leading thought-the leading thought of the poor, suffering prisoner, so
full of gratitude for the pecuniary help which the Philippians had sent to him is=Rejoice
in the Lord alway; again I will say, Rejoice.' "The key-note of the Colossians is Christ all in all;
Christ Head over all. "The magnificent Epistle to the Ephesians i5 rich in many leading
thoughts. It is the great. Epistle of the Church-the Church in Christ. It is . . . the
Epistle of the Heavenlies ; the Epistle: of the 'mystery' and 'riches' of the Gospel. Its
keynote is grace. "The letter to Philemon is a little satellite and. annex
to the planet of the Colossians. It is a letter to a private Christian gentleman, to ask
pardon for a runaway Laodicean slave. "In the, last group, the Pastoral Epistles, again we see a
change. The thunderstorms of continuous controversy seem to have rolled far into the
distance. The foundations of Christian truths have been laid for ever. St. Paul is writing
to Timothy and Titus how they should govern (guide) the Churches of Ephesus and Crete.
Though here and there we find a grand and pregnant summary of doctrine, the main theme is
duty not doctrine, ethics not theology, the holy and wise walk of a Christian pastor in
the guidance of the flock. "Lastly, in the Second to Timothy, we have, as it were,
the last will and testament of Paul-'the song of the dying swan'-and through it though
there runs the old man's wailing undertone to his beloved disciple-'Come to me;' 'Come
quickly;' 'Come before winter;' 'Come and cheer me a little ere I die'-yet, drowning this
low chord of sorrow, rings the paean of quenchless hope and undaunted trust, as to the
dear but timid racer he hands the torch of the Gospel, which in his own brave grasp no
cowardice had hidden, no carelessness had dimmed, no storms had quenched. "What an inexhaustible treasure have we here! The First
and Second to the Thessalonians, Epistles of the Second Coming; the First to the
Corinthians, the Epistle of Christian unity and love; the Second, the Epistle of
consolation, and a glimpse into the Apostle's very heart; the Galatians, the Epistle of
Christian liberty; the Romans, of justification by faith; Philippians, the Epistle of joy
in sorrow; Colossians, of Christ all in all; Ephesians, of Christ in His Church; Philemon, the Magna Charta of
emancipation; the First to Timothy and Titus, the Pastor's Manual; the Second to Timothy,
the Epistle of courage, and exultation, and triumph in deep, apparent failure-of victory
in the defeat of lonely death. Again, I say, what a treasure have we here! May we go to it
to learn humility, to learn tolerance, to learn duty, to learn charity, to learn that man
is our brother, to learn that God is love, to learn that Christ died for our worst enemies
no less than for ourselves. If we fail to learn such lessons from -the Epistles we might
as well shut them up forever. If God will enlighten the eyes of our hearts by His Holy
Spirit, then indeed shall we know His Word; find in it a Urim and Thummim, ardent with
precious stones, and every gem of it, under the mystic glory, bright with the oracles of
God. "- FARRAR. AFTER THE ORDER OF "Jehovah hath sworn and will not repent, Thou art a priest
forever after the order of Melchisedec." -- Psa. 110:4. A PRIEST, in the only true sense, is a mediator between God and
fallen creatures, the object -of such mediation being to restore and establish harmony. To
accomplish this work the mediator must be one who is acceptable to both parties; otherwise
the work of reconciliation cannot be accomplished. The office of the priest or mediator between God and man is to
restore to perfection and consequent harmony with God, a whole race of beings condemned to death, and already dead
or dying. Hence this priest must of necessity be "mighty to save." (Psa. 89:19.)
He must have both right and power to recall the dead to life, and ability to instruct and
discipline, and thus to lead every willing subject back to the perfect state from which
Adam, and the race through him, fell. To secure this right, he must first satisfy the
demands of Justice, which required the extinction of the human race; and these demands of
Justice could be met only by a sacrifice of equivalent value a human life for a human
life. The life of Adam, and all represented in him, might be redeemed only by another
perfect human being. And so it was='Since by man came death, by man came also the
resurrection from the dead." (1 Cor. 15:21.) By the sacrifice of a perfect human
existence, then, the right of the priest to restore is secured. But beyond the right, or privilege, of restoring, the priest
must have the power, and power would of necessity presuppose his own everlasting
existence. He must have power to create, since to restore to being that which had
completely lost existence, is to re-create it, and is a greater work even than the first
creation; he must also have perfect knowledge, both of God's requirements and of human
necessities, as well as perfect ability, to guide a race so destitute, back to the
glorious heights of perfection and blessed harmony and communion with God. What an office! Who would presume to assume such a title? It
belongs really and only to Jehovah's Anointed. Even Jesus, "the Anointed One, did
not. glorify Himself to become a High Priest," but He has "been declared by God
a High Priest according to the order of Melchisedec." (Heb. 5:5, 10, Diaglott.)
" Jehovah honored Him by inviting Him to that position, and giving Him all power to
fill it. In harmony with God's Plan, not only has Jesus, His Anointed One, been chosen as
the Chief or High Priest, but the "little flock" who follow Him in sacrifice now
are called to be "joint-heirs" with Him in the same honor. If we suffer with Him
we shall also be glorified together. Jesus alone is the Priest, but when redeemed by His death and
associated with Him in sacrifice now, and in Divine power hereafter, we are counted in
with Him, and together with Him constitute the seed of promise--the great Prophet, Priest,
and King promised to bless the groaning creation. "A Priest upon His Throne" From these considerations it should be plain to all that the
real priest is just as truly a king, in whose hand absolute power is vested. And in
looking back to the types or illustrations God has given us, we find just such an
illustration in Melchisedec, who was "a priest upon his throne." Other
illustrations of Christ as a Priest are given in the Aaronic priesthood, where the special
features of the redemptive -sacrifice are shadowed forth-its perfection, its completeness,
its acceptableness, as also the share which the little flock has with Him in that
sacrifice. Christ was not constituted a priest after the Aaronic order. The
Aaronic priesthood sprung from the tribe of Levi, while "our Lord [according to the
flesh sprung from the tribe of Judah, of which tribe Moses spake nothing concerning
priesthood"; and the members of His Body are chiefly chosen from among the Gentiles.
As a man, Jesus was not a priest, neither as men are the saints members of the royal
priesthood, but as "new creatures" they shall hold and execute their office.
Jesus as a "new creature," "partaker of the Divine nature" (which He
was from the time of His baptism) was- the Priest, and as a priest He offered up His
perfect human nature an acceptable sacrifice to God. He consecrated or offered Himself in
sacrifice before He became the priest, but the anointing was necessary to enable Him to
accomplish the sacrifice as well as to apply its benefits to men. The human nature when
sacrificed, could do nothing more; it must remain a sacrifice forever; but the new
creature, fully developed in the resurrection, has "all power in heaven and in
earth." -- Matt. 28:18. The new creature (the priest) is not of the Aaronic order; it
does not trace its lineage to any human source. This fact is strikingly typified in the
priesthood of Melchisedec, whose lineage is not recorded, and thus is typified the endless
life of Christ. In this type the work of sacrifice is not shown, as He represents the
Christ glorified and reigning after the work of sacrifice has been completed, and the
Divine nature fully perfected. In Heb. 7, this Melchisedec is declared to be greater than
Abraham, thus showing that the Divine Christ will be greater, and therefore able to bless
the "friends of God" on the human plane. "Wherefore He [Christ] is able to save them to the
uttermost, that come unto God by Him, seeing He ever liveth to make intercession .for
them. For such a High Priest became us, who is holy, harmless, undefiled, separate from
sinners, and made higher than the heavens"(Of .the Divine nature). (Heb. 7:25, 26.)
And this blessed assurance of such a priest, so mighty to save, is confirmed unto us by
the oath of Jehovah. (Heb. 7:21; Psa. 110:4.) What strong consolation then may those have,
who have fled to Jehovah's Anointed for refuge: "Jehovah hath sworn, and will not
repent, Thou art a priest forever after the order [or manner]of Melchisedec." What
believer, then, may not read his title clear to the promised restitution? and what
justified one who has offered himself as a living sacrifice may not read his title clear
to joint-heirship with .the Head in that glorious anointed Body. "Wherefore, holy [justified brethren, partakers of the
heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus . .
. . For we have become associates of the Anointed if indeed we hold fast the beginning of
our confidence, firm to the end:'-Heb. 3:1, 14, Diaglott. We conclude, then, that while the Aaronic priesthood furnishes
typical illustrations of the sacrifices and sufferings òf Christ and the blessing to
follow, yet, as a system, it does not completely illustrate the glorious, everlasting and
unchangeable character of His priesthood during the Millennial Age; and for this cause
Melchisedec wag presented that thus might be shown His glorious office of Priest while
King-a priest upon His Throne. Here, too, the Body of Christ is no longer shown as
separate individuals, but in the One, complete. In the work of sacrifice we have seen the
Head or Chief Priest and the under priests, but in the future glory, all will be united as
represented in Melchizedek alone. Due to be Held Tune 7, 1930 (P. L. Read drafted this.) Members of the Pastoral Bible Institute are hereby reminded of
the privilege which is theirs of nominating in the pages of this journal the brethren they
wish to elect as directors for the fiscal year 1930-1931. While the attention of new
members is especially drawn to this matter, we desire to emphasize in the minds of old
members also, not only the privilege, but also the responsibility which continued
association with this ministry brings. All should be aware of the fact that the affairs of this
Institute are in the hands of seven brethren who are elected from the Institute's
membership to serve for a period of one year or until their successors are elected. The
seven brethren whose term of service will expire next June are the following named: BLACKBURN, J. J., Toronto, Ont. BOULTER, B., Plainfield, N. J. GREINER, P. L., Ulster Park, N. Y. HOSKINS, I. F., Brooklyn, N. Y. MARGESON, I. L, Westwood, Mass. PARKES, B. A., Philadelphia, Pa. READ, P. L., Indianapolis, Ind. The above named brethren are pleased to report that a spirit of
Christian love ,and harmony exists in their midst, and they have reason to believe that
the Lord has seen fit to bless their association in this ministry. It is not to be
wondered therefore, that they are willing to serve again, and have so expressed
themselves. The wonder would be if they were not willing. However, while having this willingness to serve again to the
extent of their ability, they do wish to emphasize to the members, new and old alike, that
they by no means consider it essential for each or any one of them to be re-elected. Joy
in the Lord's service they must and do confess. But they would not be selfish even in
this. They realize too, that often those in charge of any work, which has been carried on
for some time in a certain manner, and with some degree of success, fail to see
opportunities for improvement and expansion apparent to others not charged with such
responsibility. For this reason changes in office not infrequently have beneficent
results. They desire above all things that the work of the Lord (for the furtherance of
which this Institute was formed) be prosecuted with the greatest possible efficiency, .and
to this end are always ready cheerfully to step aside for others whom the membership might
believe were better fitted for the work. They therefore urge upon all the members of our
Institute to make this a special matter of prayer. If after prayerful meditation you are
led of the Lord to nominate other brethren and will forward the names and addresses of
such brethren so as to reach this office on or before April 7, 1930 such names will be
published in the May 1, 1930 issue of the "Herald" so that all members will have
an opportunity of knowing what brethren in addition to those now serving are candidates
fur election, and may vote for them if led of the Lord to do so. Dear Brethren: Sister M.------ and I wish to express our thanks and
appreciation to you for sending Brother Zink to us. Our dear Sister Bastian died on the
13th, trusting in her Lord and hoping to be found worthy to share in the First
Resurrection. She used to worry about not having a brother with us-feared that no brother
would be here to lay her away . . . . We got the address of Brother M.-and I wrote him for
her; asking if he would come if we needed .him. He wrote a beautiful letter to her, saying
that he had consecrated to do the Lord's will and to His service, and was ready to serve us when
called upon. When the Sister's family knew that the end was near, they sent word to him,
.but he was away and would not be back until the 18th. Now the Lord had already
arranged everything for us. We expected Brother Zink on the 18th and 19th, but his plans
were changed, and he came on the 13th instead-just two hours and fifteen minutes after
Sister had died. Surely this was a most marked evidence of our loving Father's care and
provision. for the needs of His children. How can we ever for one moment doubt His love
and care for us! Brother Zink's talk at the funeral was fine; -it made a deep
impression on several. One of them, á Catholic lady, said she had never heard such things
before. We enjoyed two meetings with our brother. . , . Sister M.and I are the only ones
in our Class now. With our Lord's help and strength we .will keep faithful to the end. We
will miss our dear Sister: She had a wonderful mind, and was such a strong character. She
could not tolerate the least shadow of .hypocrisy-a thing was right or wrong, no turning
one way or the other. Enclosed is $------------ to be used in the Lord's service . . .
. Sister M.- and I send Christian love. I remain, Your sister in Christ, A. U. C. - La. Dear Brethren in Christ: I have, just finished, reading the two volumes of the Revelation
and I am very thankful to our God for having led me to a reading of them. During the last
thirty years of my pilgrim journey I have noticed a providential selection of the books
that I have read. Surely it is true with all who are His, "I will teach thee in the
way." -Psa. 25. There have been many points cleared up for me in these volumes.
It seem-s often that it is not so much a question of what is right or what is wrong in
interpretation, as of what is good, what is better, and what is best. Only the Divine Spirit who indited the Revelation can make it known, and then only to those to whom He' is pleased to reveal it. "Many" have desired to see these things and have not seen them. We must bow before the Wisdom and Sovereignty which decrees that His mysteries shall be hidden from the wise and prudent and, revealed unto babes-as in the words of our Master we exclaim, "Even so, Father, for so it seemed good in Thy sight." In our helplessness' we must supplicate the same Love and Power which has made known these things to us, for grace to make proper use of the knowledge of them for His glory: Naturally there are always some points that one cannot see in
harmony with a writer. These have been wonderfully reduced to almost nothing in the case
of- these two volumes. I have struggled long with the placing of the seventh seal in
relation to the seven trumpets. This presentation is not only most satisfying, but I have
additional proof outside of the writings that assures me that it is the true solution to
this very common problem. I might mention just what this proof consists of. You are well aware of how.
there is often .a return and a going over the same ground again 'by the revealing angel.
Now it came to my notice the other day that preceding a new return for the purpose of
going over the same ground so far as the time element is concerned, we have a new vision
of our Lord Jesus in the immediate foreground of this new vision, and the vision of Him is
always in harmony with the future subject matter; for example Before the seven churches we have Him revealed in chapter
1:13-16. Before the seven seals we have Him revealed in chapters 5 and 6. Before the seven trumpets we have Him revealed in chapter 8:3-5. Before the seven thunders we have Him revealed in chapter
10:1-3. Before the seven vials. we have Him revealed in chapter 14: Before the destruction of the dragon, the beast, and the false
prophet we have Him revealed in chapter 19:11-13. And in each case it seems the revelation of His Person is
designed to show the nature of the events about to be made known. Truly, it is "The
Revelation of Jesus Christ." The progressive nature of the Revelation all through the
Age seems so like Ezekiel's temple watersfirst ankle deep, then knee deep, then a river
that one can swim in. May this also be true of our praise and thanksgiving to Him who has
showed us all these things. Yours in Him, J. C.-Idaho. . Dear Brethren: Find enclosed check for another year's subscription to the
"Herald." I am sorry I have neglected sending it so long. I have often wanted to
write and tell you of the help the "Herald" has been to me, for so many times
some problem or question that troubled me has been answered in the very next issue; but it
would have been just a repetition of many you receive, for our experiences seem to be much
the same. I know that all the readers of the "Herald" must love and appreciate
it, but surely it cannot mean so much to those who are blessed with fellowship as to ùs
who are isolated. I have no fellowship, and,have never heard a discourse on the Truth,
though it is almost three years since I consecrated. It is only through your work that I
can have any intercourse with others of like precious faith, and I am so thankful that the
Lord has commissioned you to feed the flock of God and to give us lonely ones some
knowledge of the progress of the work . . . . ' Your sister by His grace, Mrs. R. J. J.-Ark. VOL. XIII. May 15, 1930 No. 6 "And while they went to buy, the bridegroom came; and they
that were ready went in with him to the marriage: and the door was shut."-Matt.
25:10. THUS did Jesus cause His disciples to cast their mental eyes
forward to the conclusion of this Age when the work He was then inaugurating would be
concluded, and all the faithful enter into the joys of the Kingdom. Today a considerable number of Bible students are agreed, that
the door mentioned by Jesus does not pertain to the opportunity that mankind will have of
entering into life in the Millennial Age, but has specific reference to the opportunity or
the opening of the way into the Kingdom; the way whereby the faithful few during this
Gospel Age may make their calling and election sure to joint-heirship with Christ in the
Kingdom. That Jesus opened this way is confirmed by a number of plain Bible statements.
His own words are, "I am the way, the truth, and the life." The Apostle's words
likewise are, that Christ brought "life and immortality to light through the
Gospel." He, Christ, opened up for us the "new and living way." And this
way the Master again referred to when He said, "Strait is the gate and narrow is the
way that leadeth unto life" (immortality). The Narrow Way of Self-Sacrifice For nearly nineteen centuries justified believers have been
invited to walk the Narrow Way by making a full consecration tó God-denying themselves,
taking up the cross and walking in their Master's footsteps. Neither has God expressed any
threats in connection with this heavenly calling, nor endeavored to coerce any to enter
and walk the Narrow Way; rather it is set before such as have ears to hear, as a privilege
and opportunity: "If any man will come after Me." All such are enjoined to so
run as to obtain the heavenly prize, to be given to all who are faithful in the end of the
Age. The entire life time of each individual is required in the process of making ready.
At no particular time in advance of his departing this life, is he promised that the fight
will be over and that he can cease his efforts and struggles in the Narrow Way and
consider that his calling and election have been mad-sure. The strongest proof of this is
found in our Master's loving words, "Be thou faithful unto death and I will give thee
a crown of life." All Bible students who carefully discriminate and weigh all the
messages of our Father's Word, well know that the faithful few who successfully walk the
Narrow Way unto the end are promised the reward of the Kingdom at the end of the Age, and
that such final entrance into the Kingdom in glory by the First Resurrection is
undoubtedly the door referred to by Jesus which will be closed with the passing beyond the
veil of the last member of the Church in the end of this Age.-Matt. 25:1-13; Rev. 20:4, 6. We cannot therefore avoid the conclusion that our Lord's words,
"And the door was shut," most explicitly assure us that a time comes when the,
full number designed of God to compose the Royal Priesthood of the coming dispensation,
will pass in, and that then no more can enter because the door will immediately be shut.
Moreover, this is the only door mentioned by our Lord or the Apostles as having to do with
the conclusion of the work of this Age. But some are asking at this time if there is not, what might be
properly called, the door into the Narrow Way? and inasmuch as a time comes when the door
into the Kingdom, the glorified state, is shut, must we not believe that the door or
entrance into the Narrow Way also closes, and that this is at least a brief space in
advance of the closing of the door into the Kingdom? In many respects this supposition is altogether a reasonable
one. It is entirely proper to regard the entrance into the Narrow Way as closing in
connection with the shutting of the door into the Kingdom; for surely God would not invite
into the Narrow Way of self-sacrifice and self-denial any who could not enter into the
Kingdom on account of the door being shut. It is therefore proper to speak of the
privilege of entering the Narrow Way as the door of opportunity; and this is in full line
with the view expressed by Brother Russell, as it is remembered that frequently in his
writings he spoke of the "door of opportunity." Thus we read from his pen: The Door of Opportunity "An open 'door' symbolizes -- an opportunity of entrance
to certain conditions and privileges; a shut door represents the termination of such
privilege of opportunity.
The privilege, invitation or opportunity of the Gospel Age, granting, under restrictive
conditions, to believers in Christ, entrance into joint-heirship with Him in the Heavenly
Kingdom and to the Divine nature, is the 'door' by which we 'have access into this grace
[favor] wherein we stand,' namely into the hope of sharing the glory of God. (Rom. 5:2.)
This door, which has stood open throughout the entire Age, is sometime to be closed,: and
the door in the parable of the virgins marks this close-the termination of all such
opportunities and privileges. This parable of the virgins merely portrays the events in
the close of this Age among those of the true Church living at that time." -- Vol.
III, p. 206. But still the point is raised: Is not the Harvest in, the past?
and in view of all the circumstances of our day, are we not to conclude that the door into
the Narrow Way has already closed? -- that all who are in the Narrow Way must make
their calling and election sure, and that therefore no more can fall out by the way? In
view of the fact that almost sixteen years have passed since October, 1914, such
conclusions as these need to be carefully considered. We still regard the interpretation
of the parable of the wheat and the tares as a most reasonable one, namely that as our
Lord said, "The Harvest is the end of the Age"; that all the circumstances
indicate that we have approached unto the Harvest period; that the "Harvest" is
a general time, during which the members of the Church in its last stage, the Laodicean
period, will be sealed in their foreheads and will be gathered as the wheat class into the
Kingdom garner. There are strong and convincing evidences that this sealing and gathering
work is still going on; nor are there any circumstances at this time that indicate or
constitute any proof that the door or opportunity of entering this class has closed. Relative to the sealing of the servants of the Lord as recorded
in Rev. 7:1-3, we read that the four winds (of strife) are restrained from injurying the
earth and sea (the social earth, society, representing the governments; and the
"sea," the anarchistic masses of the people) until the elect are sealed in their
foreheads. The "four winds" have not yet come together to form the whirlwind;
the governments and the anarchistic masses of mankind have not thus far been injured or
destroyed by the world's greatest war. Evidently the sealing of the servants of God is
continuing on, and even if the full number had been sealed (given an intellectual
appreciation of the Divine Truths due at this time) this would riot prove that no more
could enter into the Narrow Way for the reason that various Scriptures indicate that it is
in every way possible for those who have experienced the sealing and who have been made
partakers of the Holy Spirit, to, lose this precious gift and to lose the blessing of the
sealing. (Heb: 6:4-6; 10:26-29.) We believe that the words of our Brother again throw
further light on this subject: "In view of its glorious termination, the opportunity to
walk in this Narrow Way of self-sacrifice for the Truth's sake is the grandest privilege
that was ever offered to any creature. The privilege of suffering with- Christ and in His
cause, after first recognizing Him as our Redeemer, is therefore the door, and the only
door of opportunity, by which the glory to follow, as the bride and joint-heir of Christ,
can be reached." -- Vol. III, p. 207. Let us note carefully, what is here called to our attention,
namely that the door into the Narrow Way is represented in the privilege of
"self-sacrifice in the interest of the Lord's Plan and work," and that "the
privilege of suffering with Christ and in His cause . . . is therefore the door, and the
only door of opportunity, by which the glory to follow, as the bride and joint-heir of
Christ, can be reached." We quote again" "Bible Does not Give Exact Date" "There are three ways in which the closing of this door
might be indicated: first, by a definite Bible statement of the exact date; second, by
such a reversal of public sentiment with reference to the Truth, that fidelity arid zeal
in its service would no longer meet with opposition, and when suffering with Christ for
the Truth's sake (Rom. 8:17) would be no longer possible; or third, by such a condition of
affairs obtaining in the world that all opportunity for such service would be effectually
obstructed, thus leaving no opportunities for candidates to enter into the work and to
develop and prove their love and faithfulness by their activity and endurance." Concerning the first way above mentioned Brother Russell says: "The Bible does not give the exact date. But we have a clear intimation that the door will be shut in the manner last named; for, before the Millennial day breaks, we are forewarned of a dark night, wherein no man can labor-'The morning cometh, and also the night.' -- Isa. 21:12. "The Narrow Way opened to us is the privilege and
opportunity of co-operating with our Lord now, when to manifest His spirit of meekness and
zeal and loyalty to God and His Truth will be at the cost of earthly advantage; when to
champion His cause and the truths which He advanced will make us, to say the least, very
unpopular; and when our endeavors to honor His name and bless our fellowmen with the
Truth, by letting our light shine, bring upon us reproach, misrepresentation and
persecution in some form. And if, as we have seen the Narrow Gateway, opened means the
privilege of thus sacrificing, faithfully, unto death, at whatever cost, it follows that
the closing of all such opportunity for such fellowship of service and suffering would be
the closing of the door, the barring of the Narrow Way to the future glory and
joint-heirship; our reign with Christ being conditioned on our faithfulness in His
service, which now means suffering with Him. -- Rom. 8:17; 6:8." -- Vol.III, p. 208. We believe this language sets forth the only proper logical
deduction to be drawn from the various Scriptures bearing upon the subject. We might delve
deeply into the various types and symbols of both the Old and New Testaments and enter
into various ramifications involving a labyrinth of fine spun thought and multiply texts
of Scripture, and ultimately work out a theory, but it would be only a theory-mere
conjecture and speculation. But, dear brethren, would such a course be wise and bring to
us happy results? We believe that all will agree that it would not. Let us remember that
our Lord has not left us to do any guessing or theorizing upon this or any other subject.
The Blaster, Himself, did not do any guessing, nor did any of His Apostles. What they gave
out as Truth was set before the early Christians as being their positive knowledge upon
the subject and they cautioned against everything in the nature of theorizing or
speculation. (1 Tim. 1:4; 4.7; 2 Pet. 1:16-17.) We believe Brother Russell stated the
truth when he said; "The Bible does not give the exact date." Let us not fail to get the meaning of his words, quoted above.
Let us note the other two ways that he suggests by which the closing of the door into the
Narrow Way might be indicated: "By such a reversal of public sentiment with reference
to the Truth" that loyalty to it would no longer meet with opposition, "and
suffering with Christ for the Truth's sake would no longer be possible"; or, "by
such a condition of affairs obtaining in the world that all opportunity, for such service
would be effectually obstructed, thus leaving no opportunities for candidates to enter
into the work." We believe that all will agree that neither one ,of these two
conditions at the present time exists. There is yet no such reversal of public sentiment
favorable to the Truth, but on the contrary all who are zealous in bearing the message
continue to realize the promised consequences-the contempt, disesteem, and odium of the
world. Neither can any claim that the condition has obtained that obstructs all
opportunity for service. On the contrary, all about us there are wonderful opportunities
yet of bearing the message orally and by the printed page; and yet Brother Russell stated
as his view that the "door would be shut in the manner last named," that is by
all opportunities being obstructed. Let us read again: "Thus the door of opportunity to engage, with Christ our
Lord, in the work of the Gospel Age, will be closed when 'the night cometh wherein no man
can work. "The closing in of this night will evidently put a stop to
any further labor to disseminate the Truth, which, misunderstood by the. public generally,
will probably be accused of being the cause of much of the anarchy and confusion then
prevailing. Nor should we expect that the coming of night and the closing
of the door will be sudden, but rather that it will be a gradual obstructing and closing down of the Harvest work. "Observe that, when this night cometh. when the reapers must cease their labors, it will prove that this final work of the Gospel Age, is accomplished; that the elect number of the Bride of Christ have all been 'sealed' and 'gathered' into a condition of separateness from the worldly-into the barn condition (Matt. 13:30) ; for God will not permit anything to put an end to His work until it is finished. Then, all the true and faithful servants of God will have been sealed in their foreheads; and, the work of the Gospel Age being finished, no more can enter into that work or reap its rich reward, foretold in the 'exceeding great and precious promises' as the reward of the faithful who enter while the 'door' is open. -- 2 Pet. 1:4." -- Vol. III, pp. 210, 211, 212. If We Suffer With Him We Shall Reign With Him The teaching of the above language very clearly is that the
door into the Narrow Way should not be considered as closed as long as there are
opportunities for service-sacrificing for Christ's sake,, and of having fellowship in His
suffering. The question is, Are there still opportunities of sacrificing for the Truth's
sake and for Christ's sake, and of suffering as a result of walking in His footsteps? Are
there still opportunities of bearing the cross after Him? Most assuredly there are
abundant opportunities of entering into all the above experiences. Here, then, we have the
strongest evidences that the door is still open, as this is the logic both of the above
argument and that of the Scriptures. These conclusions òf Brother Russell's seem to suggest that
the wiser position to take is that it is not within the province of any to fix anything
definite with regard to the shutting of the door into the Narrow Way. The Scriptures
assure us that it is the Master Himself who will shut the door. For us to enter therefore
into a system of speculation upon the subject and thus divert both the attention of
ourselves and others away from the great matter of making our calling and election sure
would certainly work injury to us as new creatures, and might ultimately result in the
loss of our crowns completely. Let us, then, not be ourselves alarmed, nor try to alarm others with regard to the door being closed, and thus have our attention diverted from the great purpose to which we have dedicated our lives; let us not think to be "wise above what is written." In view of the fact that, as Brother Russell says, "the Bible does not give the exact date," we do well to leave the entire matter in the hands of the Lord; and whether the door is closed or not closed, let us, dear brethren, labor on in the work of the ministry to which the saints all down through the Age have consecrated their lives, namely that of bearing testimony to the Truth of gracious heavenly love, of proclaiming the message of the risen Savior, and of His presence now as earth's new King; let us not grow weary in the prosecution of this our Divine commission; and thus by pointing the hungering and thirsting to the better way, and by seeking to comfort all that mourn, we shall indeed prove true to the Divine vision which certainly applies to the last members of the Body of Christ. "Wherefore 1 will not be negligent to put you always in
remembrance of these things, though ye know then, and be established in the present
truth." -- 2 Pet. 1:12. THE SCRIPTURES have left us with no uncertainty with regard to
the character of the closing days of the present dispensation. "Perilous times,"
is the signal and solemn description of the period marking the close of the reign of evil
and the introduction of the reign of righteousness. 'Associated with this period is the
idea of a harvest, when the results of the Age will be manifest, in the sense that
throughout the Age there has been a general growing and commingling together of true and
imitation Christians. This period in the end of the Age is to make manifest these classes,
and finally the Lord's approval and disapproval revealed to all. Ac cording to the
Apostle's description (2 Tim. 3:4) as well as other inspired writings, there will be a
general manifestation of selfishness, "Men will be lovers of pleasure more than
lovers of God." And the state of things described which fits our own day, makes it a
perilous time for the true Church. Some might ask, Would not the Church under these
circumstances on the contrary be more than ever led to love God? -- and would this not
make all more vigilant, and put them on guard and keep them from danger? The reply is that
present conditions have not resulted that way to all the Lord's professing children.
Having the privilege of being in touch with many of the brethren through the mails and
mingling with them here and there, we recognize that it is becoming more and more
manifest that we are in the midst of the perilous days described in Holy Writ. It is to
be observed that some of God's people are becoming increasingly overcharged and immersed
in the world, in its pleasures and schemes. The spirit of the world surges all around them
and it is with more or less difficulty that they realize that the world is astray and
altogether abnormal in its ideas and ways. The tendency of all such is to receive
considerable of the, mind of the world, even though they are Spirit-begotten. The Love of Many Waxes Cold There is no question that the worldly spirit, as the Apostle
suggests, has seriously affected the Church. Some of the Lord's people would
consequently come into special peril at this time, because of their neglect of their
covenant with the Lord. Others would solemnly remember that covenant and would watch and
pray and so make progress. The Lord's faithful people will keep their word and be firm for
principle and true to their contract, even when these prove disadvantageous to them. This
attitude is pleasing to the Lord and it is manifest that such as are living close to Him
are for this reason developing in mind and heart. But alas; they are few. The thought that large numbers today have grown cold and are
disposed to drift back again into worldly and social life, and to measurably forget their
covenant with the Lord, seems at first, most disappointing; especially as we realize how
heart satisfying should be the revelation of the Divine plans and purposes. Indeed as
the call to mind the glorious character of the new Age now dawning, and remember what it
is to mean in the way of the revelation to all humanity of the love of God; and added to
that, "that blessed hope" of exaltation and joint-heirship with Christ, we
cannot but wonder that any whose eyes have been opened, could be enticed or drawn away
by any of the charms or allurements of the -present time: May we not indeed hear our
Master making inquiry of His disciples today as He did long ago "Will ye also go
away?" And shall we not answer with the beloved Peter, "Lord, to whom shall we
go? Thou hast the words of eternal life." To what source indeed can we look for a
message so sweet, so soul-satisfying, and a message so well founded and established as
that which has come to God's people in modern times, represented in the great Divine Plan of the Ages? How could we desire
or conceive of a grander and more sublime message than that which we have heard? All who
are familiar with the life-work of Brother Russell, well know that he was greatly used of
God it. assisting His children in modern times, in these last days, to a clear conception
of the Divine Plan and the great consummation of all things. All such well know that he
clearly sensed the peril of these last times. Possessing as he did large spiritual
vision, and, faithful to his trust as a great and
loyal servant of God, he ceased not to put the brethren in remembrance; and like the great
Apostle Paul he warned them night and day respecting their solemn duties and
responsibilities in connection with the present circumstances in the world. Though the
readers of this journal in a general way are familiar with much that Brother Russell has
given us, it seems well at this time to review a number of his writings-selections that
are pertinent to the circumstances and conditions while he was with us, but especially
to those that have come about since his decease. We therefore earnestly commend to the
careful consideration of all, the following selections from Brother Russell's pen. TIMELY GLEANINGS FROM BROTHER RUSSELL'S WRITINGS Many are perplexed as to why false doctrines are permitted to annoy and confuse God's people. On receiving the truth and rejoicing in it they seem to think they, have at last come to the end of all controversy, and have entered the Beulah land of rest and peace, thenceforth never again to be disturbed. But this is quite a mistake: our great Adversary Satan, is not disposed to let the children of light walk on undisturbed, into the heavenly Kingdom. Against that Kingdom and its establishment, and against all its prospective probationary heirs, he is an inveterate enemy, and his power is not yet bound. The children of light, the heirs of the Kingdom, are, therefore, the special targets against which his fiery darts are aimed. As soon as they escape from the kingdom of darkness and begin to walk in the light, they may therefore expect to find snares spread for their feet and stumbling blocks placed in their way. The work is done with subtlety, too, that, if possible, the escaped bird may be deceived and caught unawares. And as a matter of fact, thousands have, been so caught, and the Scriptures assure us, that only a comparatively few will escape the "strong delusions" of this "evil day" of Satanic wrath and power. It is a fair and reasonable question, therefore, Why does the
Lord permit the strong delusions and trials of faith of this evil day, when they actually
do overthrow the faith of many and severely test all? To this inquiry the Apostle Paul
makes answer, saying, "For this cause, God shall send them [whom? -- those "Who
received not the love of the Truth that they might be saved"] strong delusions, that
they should believe a lie; that they all might be condemned who believed not the Truth, but
had pleasure in unrighteousness." Thus plainly we are told that God not only
permits, but that He also desires, that the faith of His professed people should be
severely tried. And if the thousands fall by these fiery darts of the enemy, it is because
they are unworthy of the Truth, not having received it in the love of it. Many indeed have
received the Truth very much as a child might receive a new toy. It is a curiosity,
something new, to be enjoyed for a season and then laid aside to be superseded by
something else that temporarily pleases the fancy. Or it is valued as a cudgel wherewith
to gain the honors of victory in argument with disputing opponents. Or, again, it affords
relief to some from a long imposed bondage of fear of eternal torment, and for this alone
it is chiefly valued. They never did enjoy such a prospect, and often feared that they
were not quite good enough to escape torment and get inside the door of heaven. Truth only for the Honest-hearted All who have thus lightly esteemed the Truth., merely to
minister to their selfishness, are unworthy of it; and it is the will of God that all such
should lose it. Hence the divinely permitted and desired testing of faith-the strong
delusions, which, "if it were possible, would deceive the very elect,"-those who
have received the Truth in the love of it, and not in any mean, selfish spirit. The Truth
was never intended for the listless, nor for the wicked. The former are unworthy of it and
the latter are better without it until taught to use and not abuse the liberty it brings.
"Light [truth] is sown for the righteous, and joy [the joys of the Truth] for the
upright in heart." It is just as well that others, especially the wicked, should
remain under the bondage of errors which to some extent control them until the strong
power of Christ's Kingdom is due to take the control of the world. For this reason God has
permitted the superstitions of the past to fetter men's minds, and only in the present
close proximity to the Kingdom is He allowing some of the shackles of error to be
loosened; and in the great time of trouble this will be seen to be the unchaining of the
tiger of human passions, which would be disastrous in the extreme, were it not for the
strong rule of the iron rod which will shortly command order, and say to the warring
elements, "Peace, be still!" To the listless and selfish who are not grossly
wicked, the Truth is only made to minister to pride and selfishness, and hence it is the
will of God that all such should lose it, as they do in pursuance of their natural
dispositions with reference to it. But the true children of God love the truth because
they have an affinity for it. They love righteousness, they love their fellowmen, and
desire to bless and help them. They have large benevolence and brotherly kindness. They
are meek, too, and not anxious to make a show of self and to glory over their fellows in
argument; nor are they mere curiosity-hunters. When they found the Truth they recognized
its value, they prized it and meditated upon it; they viewed it as a grand and systematic
embodiment of the highest ideal of righteousness, love and benevolence. They therefore
rejoice not only in the gracious provisions for the elect joint-heirs with Christ, but
also for - all mankind, as well as the merciful dealings of God with the finally
incorrigibly wicked whom He will mercifully destroy, but not torment. They say, It is just
like God: it is the manifestation of His glorious goodness, the reflection of His loving,
benevolent, wise and just character. And therefore they love the Truth and the God who
gave it: they treasure it up in their hearts and con it over again and again; and as they
look into it, and admire all its symmetry and beauty, they strive more and more to conform
their own characters to the same lines of beauty and seek to commend it by word and
conduct to others, that they also may be blessed by it. He will not Suffer Our Feet to be Moved This is what it is to receive the Truth into good and honest
hearts. For such the Truth was intended; and it is not possible for them to be deceived by
the sophistries of error. They know a good thing when they have it, and therefore hold it
fast. They cling to it just as steel filings cling to a magnet, because they have an
affinity for it. If you run a magnet through a box of sawdust and steel filings it will
come out covered with the steel filings. A little sawdust may rest lightly on it, too, just as some
people associate themselves with the Truth and with those who hold it very dear; but the
sawdust is easily blown off, while the steel filings hold fast. Just so multitudes of
those who associate themselves with the Lord's people are easily carried away with a
little wind of new false doctrine. And though they do not all disappear with the first
breeze, a few more breezes will carry them all away. But the true ones God will not permit
to be tempted above what they are able to bear; for He has given His angels a charge
concerning them, and. in their hands they shall bear them up lest at any time they should
dash their feet against a stone. The angel or messenger thus commissioned may be some
well-instructed brother who has studied to show himself approved unto God, rightly
dividing the Word of Truth, and ever ready to feed the flock of God, or some faithful
sister, ever watchful with motherly interest over the lambs of the flock. Albeit, the Lord
will always provide for His own elect, and they shall not stumble nor fall. The one thing for all the called to look to first is that they
have received, and that they still hold, the Truth in the love of it-freely imbibe of its
blessed spirit 'and live in its hallowed atmosphere; "for, if any man have not the
spirit of Christ, he is none of His." "Through sanctification of the Spirit and
belief of the Truth" you are chosen to the great salvation now shortly to be
revealed. (2 Thess. 2:13.) But the belief of the Truth will avail nothing if it be not
permitted to produce its legitimate fruit in a good and honest heart, namely
sanctification of the Spirit, a complete setting apart to the Divine will and service. Let
us lay this lesson well to heart, and so run as to obtain the prize of our high calling.
"Buy the Truth" at any cost of self-sacrifice, "and sell it not" for
any paltry present advantage. Could Ye not Watch with Me one Hour Never in all the history of the Church, has there been a day of
such privilege and blessing-such increase of knowledge and general intelligence, such
facilities for the general diffusion of knowledge, and such breadth of individual
liberty-of conscience, of speech, and of action as today. The spirit of liberty is abroad
in the earth, and though the wily enemies that once fettered and handcuffed and imprisoned
it still live, and would fain imprison it again, they regretfully realize that the soaring
eagle is on the wing and may never be pinioned again. But hand in hand with all these
advantages, strange to say, comes the Church's greatest peril. True, there is little peril
to physical life, or earthly property; but these to the true saints are of minor
importance, for they count not their earthly life dear unto them, if by any means they may
attain to the Divine nature and glory to which they are called. The peril of these times is to the spiritual nature of the
saints and to their valuable property in the exceeding great and precious promises of God,
which are all yea and amen in Christ Jesus. Subtle influences are now at work seeking to
dwarf and extinguish the spiritual life and to rob the saints of their glorious hope, to
sap stealthily the very foundations, of Christianity, and thus effectually to over-, throw
the whole superstructure of the Christian faith in the minds of many, causing them thus to
stumble and lose their glorious inheritance as joint-heirs with Christ. The present
besetments, being of this subtle character, are .the more calculated to delude and
ensnare, so that if one allows himself to be for a moment off his guard, the agencies of
the Adversary will gain an advantage and use it to entrap the unwary one. And God will
permit such snares because those only .who are loyal and faithful, and therefore ever
watchful, are counted worthy to escape their strong delusion. "Watch ye, therefore,
and pray always, that ye may be." accounted worthy to escape all these things that
shall come to pass, and to stand before the Son of Man." -- Luke 21:36. The Truth is God's Gift But, beloved, our advice to you in these perilous times, when
error is taking on its most baneful forms, and when it is finding its most active agents
amongst false brethren and sisters in your very midst, and when fidelity to truth,
therefore, occasions the severing of some of the tenderest social ties you have ever
known, even among those with whom you once held sweet converse as you walked together to
the house of God, yes, in these times let us again urge the counsel of Paul=
"Continue thou in the things which thou hast learned and hast been assured of,
knowing of, whom thou hast learned them," for it is written (John 6:45), "They
shall be all taught of God." Whoever the human agent may be that God has made use of to
bring you to a knowledge of the Truth, he was simply an index finger to help you trace it
for yourself on the sacred page; and in humility and faithfulness he made no greater claim
than this, assuring you that the holy Scriptures to which he ever and continually pointed
are indeed "able to make you wise unto salvation through faith which is in Christ
Jesus"; and that "all Scripture given by inspiration of God is profitable for
doctrine, for reproof, for correction, for instruction in righteousness, that the man of
God may be perfect, thoroughly furnished unto all good works." Therefore, dearly beloved, what you have learned concerning
God's glorious Plan of the Ages, and concerning your privileged place in that Plan, as
heirs of God, and joint-heirs with Jesus Christ, His Son, and concerning the conditions
upon which you hold this precious promise and may finally realize it, and concerning that
great foundation doctrine of our redemption from sin and death through the precious blood
of the Man Christ Jesus who gave Himself, a ransom for all, upon which fact rests the
whole superstructure of the wonderful and glorious Plan, hold fast these things, knowing
of whom you lave learned them. This precious Truth is God's message to you, not man's. No such
high and glorious hope could ever have entered the mind of mortal man, had not God
revealed it by His Spirit, as He has done through faith in His Word, in His own due time.
It is all in that Word. Search and see for yourselves; and be not faithless but believing.
It comes not to you on the miserable authority of vain imagination, or dreams.,- or
doubtful visions, but on the authority of God's most holy and authentic Word. True, it is
almost too good to believe, but is it not just like our God? Does it not gloriously
illustrate the breadth of His mighty mind, the scope of His marvelous wisdom and power,
and the depth of His love and grace. Who is on the Lord's side? let them rally around the
Lord's standard. All told, they will be only a "little flock." Like Gideon's
band, the company no-,v gathered by the proclamation of the harvest message of truth must
be tested and sifted until only the loyal, faithful, true-hearted, brave and valiant
soldiers of the cross remain; and to these. though their number be small, will the laurels
of victory belong, when truth and righteousness finally prevail. Let no man boast of
numbers now when the highest interests of the elect of God are all bound up with the
faithful few, to whom it will be the Father's good pleasure to give the Kingdom. Call to Mind His Message to the Church No other creature in heaven or in earth will receive from Him
those marks of special favor which are, and ever will be, the chief joy of His beloved
Bride. Though "the whole family of God in heaven and in earth" will be blessed
through Him, His wife co-operating with Him in the work, she alone will be His
companion, His confidant, His treasure. This close relationship of the Church to
Christ was set forth in the Lord's words to His typical people (Dent. 14:2), which the
Apostle Peter (1 Pet. 2:9) shows belonged not to them, but to their antitypes, the elect
Church. To them He said, "For thou art an holy people unto the Lord thy God, and the
Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are
upon the earth." And the Apostle, after showing that the typical people of God
stumbled and proved themselves unworthy of such special favor, applies the promise to the
Gospel Church, saying, But ye are the chosen generation, the Royal Priesthood, the holy
nation, the peculiar people; that ye should show forth the praises of Him who hath called
you out of darkness into His marvelous light; which in time past were not a people; but
are now the people of God. -- 1 Pet. 2:9. And to us God has made exceeding great and precious
promises-promises; not only of redemption and deliverance from sin and death, and
recognition as sons and heirs of God through Christ to the inheritance of eternal life,
but more; He has called us by His grace to be the Bride of His only Son and Heir-the Heir
"of all things"; to be His intimate and eternal companion in all things; to be
"joint-heirs" with Him of all His possessions, so that "all things are
ours" also, "If we are Christ's"; to be "partakers," too, of the
"Divine nature" and glory and Kingdom; even to sit with Him in His throne, and
with Him to constitute a "royal priest hood" in whom all the world shall be
blessed. Ye have not Chosen Me but I have Chosen You Hear the invitation (Psa. 45:10, 11), "Hearken, U
daughter, and consider, and incline thine ear; forget also thine own people and thy
father's house [the world and its ambitions, hopes and aims] so shall the King [Jehovah's
Anointed] greatly desire thy beauty; for He is thy Lord, and worship thou Him." What
wonder is it if, when we receive such a message, we hesitate and feel that we are
unworthy; that in our imperfection there can be no beauty in us that He should desire us,
passing by even the angels in their purity and glory. Surely there must be some mistake!
Has not the invitation come like the vision of a dream to be dispelled when sound judgment
has awakened to realities? Ah, no! hearken again, and be reassured of the voice of
Jehovah, our God; for long ago He led His inspired Prophet to pen these lines for us, and
now by His Spirit He unseals our understanding and brings the matter to us with all the
freshness of His own personality. But what "beauty" have I? I know that I have
not all the graces of the Spirit in their glory and perfection; but then, as I reflect, I
realize that I wear the robe of Christ's righteousness; then have I not "the ornament
of a meek and quiet spirit?" And have I not that faith wherewith it is possible to
please God? Therefore I lay hold, with exceeding joy and gratitude, of even this gracious
invitation, and, without presumption, I accept the blessed hope and press toward the mark
of my high calling which is of God in Christ Jesus, humbly trusting that He who has begun
the good work of grace in me will perfect it against that day when He would have me appear
before Him "without spot or wrinkle or any such thing." Hear again, as the Lord lifts His voice in prayer to His
Father, and our Father, to His God and our God (John 17:20), "Father, I will that
they also, whom Thou hast given Me, be with Me where I am, that they may behold My glory.
I pray for them which Thou hast given Me: for they are Thine, and all Mine are Thine, and
Thine are Mine and I am glorified in them." -- John 17:24, 9, 10. Precious words! Con them over again and again, beloved of the
Lord, that all their sweetness may permeate your souls and reinforce your waning powers
with new vigor, courage and zeal to press along the narrow way until your eyes shall
"see the King in His beauty." How Vain is All beneath the Skies Oh, how precious will be the heavenly treasures when we view
them in the light of the new dispensation -- as glorious realities uncorrupted and
incorruptible! With what joy shall the faithful begin to realize them when first they hear
the Master's welcome, "Well. done, good and faithful servant: thou hast been faithful
over a few things, I will make thee ruler over many things: enter thou into the joy of thy
Lord." Then will follow the welcome of all the glorified fellow-members of the anointed Body;
and if the jubilant songs of the angels, hailed the advent of our Lord in the flesh, can
we imagine them to be silent when the anointed "Body" is received into glory,
their work in the flesh having been finished? Surely not: if "there is joy in heaven
over one sinner that repenteth" the glad notes of jubilee will be raised very high
when the Church shall have finished her course and entered into her reward. And as the
tidings spread to earth, through the established earthly phase of the Kingdom, all
creatures in heaven and in earth will be rejoicing together. -- Rev. 5:11-13. Who indeed can estimate the value of the heavenly treasures?
Their value is past our present powers of reckoning; yet, with an approximate appreciation
of them, let us keep our eye upon them and diligently lay up in heaven many of them,
assured that there moth and rust can not corrupt, nor thieves break through nor steal. Let
our hearts glory in the heavenly treasures, esteeming all things else as of minor
importance. If our hearts are set upon the heavenly treasures only, then indeed the
disappointment and trials of, the present life cannot overwhelm us, though they may cause
us pain and sorrow. The heavenly treasures include all that is pure and good and noble and
true. Whatsoever things are true, whatsoever things are pure, whatsoever things are
lovely, whatsoever things are worthy of the aspirations of the spiritual sons of God,
these are our real treasures; and let our hearts glory in them more and more. "Let us touch lightly the things of this earth, Esteeming them only of trifling worth." And let our treasures be laid up in heaven and our hearts dwell
there. Precious Lessons Learned of God's Plan for the World Under Messiah's glorious reign that last thousand years of
restitution work will bring earth to the condition originally designed by God! It will
complete the creation of earth, and of mankind as a race of godlike rulers of earth's
affairs. Man, having tasted of both good and evil, and having chosen good, will be granted
life everlasting. The disobedient lovers of evil will be destroyed in the Second Death. It
is not in the power of human tongue or pen.to portray the glorious perfection of the
earthly Paradise condition. The most glorious qualities of mind and heart known amongst
men must of necessity be imperfect as compared with the perfection of God's image as it
will be restored in all the willing and obedient. The human race are God's children by creation -- the work of His hands -- and His Plan in reference to them is clearly revealed in His Word. Paul says that the first man (who was a sample of what the race will be when perfected) was of the earth, earthy; and his posterity, with the exception of the Gospel Church, will in the resurrection still be earthy, human, adapted to the earth. (1 Cor. 15:38, 44.) David declares that man was made only a little lower than the angels, and crowned with glory, honor, dominion, etc. (Psa. 8:4-8.) And Peter, our Lord, and all the Prophets since the world began, declare that the human race is to be restored to that glorious perfection, and is again to have dominion over earth, as its representative, Adam, had. -- Acts 3:19-21. It is this portion that God has elected to give to the human
race, and what a glorious portion! Close your eyes for a moment to the scenes of misery
and woe, degradation and sorrow that yet prevail on account of sin, and picture before
your mental vision the glory of the perfect earth. Not a stain of sin mars the harmony and
peace of a perfect society; not a bitter thought, not an unkind look or word; love,
welling up from every heart, meets a kindred response in every other heart, and
benevolence marks every act. There sickness shall be no more; not an ache nor a pain, nor
any evidence of decay-not even the fear of such things. Think of all the pictures of
comparative health and beauty of human form and feature that you have ever seen, and know
that perfect humanity will be of still surpassing loveliness. The inward purity and mental
and moral perfection will stamp and glorify every radiant countenance. Such will earth's
society be; and weeping bereaved ones will have their tears all wiped away, when they thus
realize the resurrection work complete. -- Rev. 21:4. Earth Restored, Perfected, Complete And this is the change in human society only. We call to mind
that the earth, which was "made to be inhabited" by such a race of beings, is to
be a fit and pleasing abode for them, as represented in the Edenic paradise, in which the
representative man was at first placed. Paradise shall be restored. The earth shall no
more bring forth thorns and briars, and require the sweat of man's face to yield his
bread, but "the earth shall [easily and naturally yield her increase." "The
desert shall blossom as the rose"; the lower animal creation will be perfect, willing
and obedient servants; nature with all its pleasing variety will call to man from every
direction to seek and know the glory and power and love of God; and mind and heart will
rejoice in Him. Those who have been teaching errors will soon be ashamed (Isa.
66:5), while the fire of this day will only manifest the truth to all. No power, no
tongue, no pen can successfully contradict the Truth, the great Divine Plan of the Ages.
It is strong before its enemies and before all who make assaults upon it, and ere long the
folly of its foes shall be made known to the whole world. ACCORDING TO THE PATTERN Continued from last issue from the text, Heb. 8:5 IN OUR previous study of this wonderful sermon we have given
special attention to what Jesus taught respecting our effectual witness-bearing; observing
that He taught that we could be true witnesses to the power of, His Gospel only when our
lives were a living example of the beatitude qualities. If His precepts were to be of any
practical value, worthy of acceptance and possible of attainment, then certainly His
disciples must constitute the exhibits, and thus demonstrate that He was no mere visionary
enthusiast, occupied with meaningless platitudes. With the long centuries of the Gospel Age behind us, during which time the Gospel of Jesus has laid hold of a few wholly receptive hearts, what an accumulation of evidence we have today that fully substantiates these claims of Jesus. Church history has made us acquainted with some such characters, and personal contact with one or more outstanding servants of God in our own* experience has shown us that some may yet say with Paul, "Thanks be to that God, who always leads us forth to triumph with the Anointed One, and who diffuses by us the fragrance of the knowledge of Him, in every place." (2 Cor. 2:14.) Then let us remember that Jesus makes the attainment of such a character possible to one and all by His all-inclusive statement, "Therefore whosoever heareth these sayings of Mine and doeth them" may have such a character, and thus "show forth the praises, of Him who hath called us out of darkness into His marvelous light." God Searches the Motive We further observed the emphasis Jesus put on the need of a
conscience void of offense not only toward God, but also toward men. How emphatic He was
in teaching that an effectual barrier was raised between God and any worshiper who had
failed in his duty toward his brother. Whether such an one be the injured or the offending
party, his gift at the altar will be received or rejected on the basis of justice, mercy,
and love revealed in his dealings with others. It was on the strength of what he had thus
learned from Jesus that John later wrote, '.'If any man say, I love God, and hateth his
brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he
love God, whom he hath not seen?" (1 John 4:20.) And this hatred need not necessarily
imply a malicious enmity. To deny the faith and prove himself "worse than an
infidel" lie need only shut up his bowels of compassion from the crying needs of
others-the same violation of the principles of justice, love, and mercy, that will send
the goats on the left hand into the Second Death. -- Matt. 25:40. Let us now proceed to examine the remainder of this perfect
pattern, with the fervent prayer in our hearts that whatever reproof, correction, or
instruction in righteousness we may specially need, may be gratefully received. As we have
previously noted, the balance of the sermon has to do very largely with our proper
relationship to and our worship of God. Thus in Chapter 6 the very first lesson brought to
our attention is that God is a searcher of the motives that prompt all our religious
exercises, and that unless the worship be "in spirit and in truth" there can be
no approach to God. "Beware, that you perform not your religious duties before men,
in order to be observed by them; otherwise, you will obtain no reward from that Father of
yours. in the heavens." The acid test of all worship and service will be the
underlying motive that prompts it. If it be tainted in any way with self-exaltation or
pride, the Divine jealousy that burns against all idolatry must reject it, and the fickle
approbation of men, like apples of Sodom, will be the only reward therefore. Let us get the picture in its proper setting. As we read verses
1 to 7 and 16 to 18 of this sixth chapter, we think of a spectacle often seen
contemporaneous with the time of Jesus' ministry. We think of a time-serving scribe or
Pharisee selecting the street corner for his hour of prayer, or with languid, disfigured
face; courting approval for his pious fasting, or it may be, distributing his alms with a
trumpet-like ostentation designed to advertise his philanthropy, and we do not wonder at
the severity of our Lord's condemnation of such hypocrisy. Of all the idols before which men have bowed themselves the
most absurd has been the idol of self-worship. Thousands of people, professedly worshipers
of God, will look with condescending eye upon the poor benighted heathen, prostrate before
his images of mythical gods, or departed ancestors, and turn away like the Pharisee to
thank God that they are not as other men. But as the sharp two-edged sword, the Word of
God, cuts through the heart of their own religious life, too often it discovers that these
words of Jesus need to be most carefully noted. Spiritual Pride in the True Church It was probably in answer to some question that our Lord on
another occasion propounded the parable of the guests bidden to the marriage feast, as a
warning against the custom of seeking the most prominent place at the table. He had noted
this mark of pride and selfishness in those who were privileged to sit at the table with
Him, and very properly made use of the opportunity to bring home the lesson of how God
will deal with those whom He invites to the antitypical marriage-feast. Over and over
again He reiterated this solemn warning, setting forth God's unchanging law as respects
places in the Heavenly Kingdom. "He that humbleth himself shall be exalted, and he
that exalteth himself shall be abased." But strange to say, the special danger does not lie in the
ambition for highest position in the Kingdom itself, rather it is an ambition as respects
the present life-a seeking who shall be greatest on this side the veil. And how often have
the eternal honors of the Kingdom glories been sold for some present, transitory position
of pre-eminence and notoriety! What warning both Scripture and history afford us against
"high looks" and the pride that goeth before destruction, and the haughty spirit
that precedeth a fall. There is no possible escape from the final results of such a
course. If in pride of heart or unholy ambition any go about to establish their own ways,
inevitably they become self-deceived, and consequently are actually carried away by the
error of the wicked. God will give them over to the error they preferred, which will
surely and shortly end in complete alienation from God, and then after a. few short years
of this self-worship, enjoying the mess of pottage represented in the little honor
received from men, all that remains is the reward of the self-serving hypocrite: Verily I
say unto you, you have your reward. The love of power is a snare of the Devil, and to whatever degree it influences us, to that degree we -are guilty of that hateful spiritual pride that glories in being seen of men. As one writer has well said, "Again and again in Holy Writ the men who gave out their own worthiness, soon evidenced their utter unworthiness, the whitewash of self-assertion generally hides the corruption which is in the sepulchre of their own carnal nature. It is one thing to be a channel of the Spirit's communications [all sects of Babylon communicate more or less truth, and all have in some measure influenced civilization], and it is another thing to be the- subject of its operations. Balaam was the former. Stephen was the latter." This lesson strikes at the very root of our individual actions,
and urges upon us the most critical analysis of the motives that prompt our public
religious acts. Do we preach, or pray, or give of our time and means; do we covet chief
places in service, or preferment in honors amongst the brethren, to any degree, because we
feel a thrill of exaltation. If so, the portrait we need to study is the one Jesus holds
before us here of a most reprehensible hypocrisy. Do we glory in organization, and assume
an attitude of ownership of the Truth and sole custodian of the secrets of the Lord? Do we
boast in numbers and glory in our works? Then, because we are "rich and increased in
goods and have need of nothing" the pattern shown in the mount once more 'speaks in
final warning: "Ye have your reward." Jesus Teaches Us to Pray Let us again remember that we are now reviewing the pattern given us by our blessed Master. Let us not think of these admonitions on prayer as having to do, only, with reproving improper praying, and assume that they have no special reproof or correction in righteousness for us. The neglect of prayer on the part of a Christian, is surely as serious in its consequences as the misuse of this exercise by the one who hopes to be heard for his much speaking. Of the latter He says, "They have their reward"; but to the former He has taught by precept and example that only by much sincere prayer and fasting can they hope to gain their Kingdom reward. Jesus is here teaching us to pray, as well as showing us how and where to pray. Furthermore He is teaching us that our spiritual life depends on the habit of secret prayer and of quiet meditation on the Word of God. In all His instructions to His disciples Jesus spoke more often to them of their praying, than of their preaching, and this is a most important feature of the precepts and example of Jesus Himself. There is no substitute for prayer. There is no other source of supplies wherewith we may replenish our powers or receive equipment for service save the secret place where the Father seeth in secret. Like a Tree Planted by the Rivers "We are prone to think for example that converse with
Christian brethren, and the general round of Christian activity, especially when we are
much busied with preaching the Word and visits to inquiring and- needy souls, make up for
the loss of aloneness with God in the secret place. Three times in the Word of God we find
a Divine prescription for a true prosperity. God says to Joshua, 'This book of the law
shall not depart out of thy mouth; but thou shalt meditate therein day and night, that
thou mayest observe to do according to all that is written therein: for then thou shalt
make thy way prosperous, and then thou shalt have good success.' (Josh. 1:8.) Five hundred
years later the inspired .writer of the first Psalm repeats the promise in unmistakable
terms. The Spirit there says of him whose delight is in the law of the Lord and who in His
law doth meditate day and night, that 'he shall be like a tree planted by the rivers of
water, that bringeth forth his fruit in his season: his leaf also shall not wither; and
whatsoever he doeth shall prosper.' "Here the devout meditative student of the blessed Book of God is likened to an evergreen tree planted beside unfailing streams of moisture; his fruit is perennial, and so is his verdure-and whatsoever he doeth prospers. More than a thousand years pass away, and, before the New Testament is sealed up as complete, once more the Spirit bears essentially the same blessed witness: 'Whosoever looketh into the perfect law of liberty and continueth [continues looking -- meditating on what he there beholds, lest he forget the impression received through the mirror of the Word], this man shall be blessed in his deed.' -- Jas. 1:25. "Here then we have a threefold witness to the secret of
true prosperity and unmingled blessing: devout meditation and reflection upon the
Scriptures, which are at once a book of law, a river of life, and a mirror of self-fitted
to convey the will of God,-the life of God, and the transforming power of God. That
believer makes a fatal mistake who for any cause neglects the prayerful study of the Word
of God. To read God's holy Book, by it search one's self, and turn it into prayer and so
into holy living, is the one great secret of growth in grace and godliness. The worker for
God must first be a worker with God; he must have power with God and must prevail with Him
in preaching or in any form of witnessing and serving. At all costs let us make sure of
that highest preparation for our work-the preparation of our own souls; and for this we
must take time to be alone with His Word and His Spirit." "Whatsoever he doeth shall prosper." "Thy Father
which seeth in secret shall reward thee openly." Has prosperity or failure followed
our efforts? Have we been manifestly and openly rewarded with success- -,ranted the
unmistakable evidences of Divine approval? The answer to such questions depends entirely
on the frequency of our visits to the secret place. The failure of all pseudo plans, and
the diminishing evidences of real spiritual fruitage will all testify against us. But
growth in grace, effectual service, and the power of the Spirit manifest in labor and
conduct, will openly testify that we are following the pattern shown us in the mount, and
that we have . learned how to pray. We Cannot Have Both Worlds Nowhere is Jesus more emphatic than in His teaching on the
separated life. Always, in all His explanations of the conditions of discipleship, He
employs language that by no means minimizes the exacting requirements involved. Indeed,
were it not our privilege to compare Scripture with Scripture and thereby understand all
Scripture, we must gather from some statements of Jesus that absolute poverty, and the
complete severance of all family ties were the imperative conditions of such discipleship.
But our greatest danger in the interpretation of such statements, has not been, in
applying them too literally, but rather in the general tendency to so modify them that
they are robbed of their emphatic character. We speak of the claims of God, and repeat
again and again in connection therewith, that "we are not under law, but under
grace." The Jew by law was obligated to give his tenth, but we claim to give all. Is
there not a danger that in admitting this general claim, that all is God's, that we have
actually shortened His claim on everything, until not even a tenth is actually laid aside
for Him. If we -had lived in the days of Malachi and given as little as we do now, would
we have escaped his charge of robbing God of his rightful portion? It is therefore the emphatic character of our Lord's words in
the remainder of chapter six that we now desire to group together and carefully note.
Therein He sets before us the urgency of a singleness of vision and purpose, and the
impossibility of having our treasure in both worlds. God and Mammon cannot share our
services, for love for one implies hatred for the other. Let us be attentive also to what
He teaches us of God's care over the fowls of the air and the grass of the field. For if
we do not, we forfeit all right to the claim that we are really different from the world
about us, and we will have none of those marks that constitute the distinction between a
real disciple of Jesus, and the Gentile who lives daily in the anxious care of what lie
shall eat or wear. Uncertainty of All Earthly Treasures Moth and rust will corrupt earthly treasure; thieves;
not only may, but will break through and steal, is what Jesus says. And Solomon,
who knew it by experience, testified that after all is gained, only vanity and vexation of
spirit is found. A treasure is something in which we take special pleasure and
delight-anything that absorbs our affections and becomes the inspiration of our lives,
whether it be wealth, fame, position, home or family, or any other thing that has become
the center of our hopes. All of these are subject to change and decay, and sooner or later
pass away. Then if our hearts are centered in them, we are plunged into sorrow and
disappointment. "The wealth laboriously gathered and husbanded with much
care may vanish in an hour; the fame, so dearly won, may change to censure at the caprice
of fickle public sentiment; the social distinction, which once bade you to the uppermost
seat, may by and by relegate you to the lowest seat, as one despised and forsaken; houses
and lands may disappear under the sheriff's hammer; friends long trusted may' suddenly
turn the cold shoulder and prove untrue and even treacherous; the home you love must
sooner or later break up; the family will be scattered, or death will invade it, or even
the love that glowed on the home-altar may flicker and become uncertain or extinct. So the
high hopes of earthly life, centered in the earthly treasures, may in a few short years
turn to ashes. How many have found it so! the moth of wear and the rust of time corrupt
the fair earthly blessings; and thieves break through and steal the treasures of our
possessions and our hearts, and desolation and gloom are the painful results, but it is
not so with those whose treasure is laid up in heaven." Surely then it is a short-sighted policy that attempts to play
at separation from earthly treasures, or that makes a gesture only at laying up treasures
in heaven. How much better it is to note these words of Jesus and not attempt the
impossible. Why barter the eternal treasures for a few short years of transitory
pleasures, when it is so clearly taught that by so doing we must eventually suffer the
loss of both? Esau made a serious mistake in selling his birthright for a mess of Jacob's
savory pottage, but how much more foolish is the one who forgets the emphatic nature of
Jesus' words, and thinks to hold his title clear to the heavenly treasures, while an
inventory of his time and means, his affections and aspirations, will show a serious
neglect of spiritual things. The Pattern of Faithful Trust and Submission "Consider the lilies of the field, how they grow; they
toil not, neither do they spin." When Jesus admonishes us to avoid anxious care in
respect to the necessities of life, He is not by any means encouraging idleness, or a
proper ambition in respect to earthly things. He is not forgetting the words of wisdom,
"Go to the ant thou sluggard, learn of her ways and be wise"; nor is He
unmindful of the Apostle's conclusion that "if any would not work, neither should he
eat." He did not mean that the birds do not toil, nor that the flowers of the field
do riot exert themselves, for they must do so if they would live. Rather He is teaching us
that they are free from anxious care, and being dependent upon God are never neglected. We
are to realize that the power that brings the flowers forth in their beauty, and that
discerns the sparrow's fall, cannot be less mindful of us. Such a realization of the Father's care can of course be
realized only by one who is truly spiritual, and well developed in faith according to the
pattern. Note the reference to the conduct of the Gentiles here. Usually we think of
Gentiles and their ungodly walk, or other hateful characteristics, but here we are shown
that we are not better than they, if we have a similar anxious care about temporal things.
Under this test where do we stand? Have we been building up a faith that can "firmly
trust Him come what may" knowing that our Father understands our need of these
things? This is the lesson Jesus uses the birds and flowers to teach us. But Jesus is always practical, and in order to understand these
statements it is important that we note what constitutes the main feature of this general
lesson. In all of His ministry our Lord keeps one thought constantly before our minds,
namely that everything in life is made subservient to our one great purpose-the gaining of
the Kingdom of God. It is this that we are to seek first and foremost ourselves, and to
remember that our abundant entrance into that Kingdom is the greatest desire of our Lord's
heart for us. With this point clearly in mind, we twill not understand anything in the
verses we are now considering as a promise that every individual follower of Jesus shall
be abundantly clothed and fed. To have made such, g promise would not be compatible with
the principles of Scripture, and the facts of Christian experience. Neither is it a
guarantee that good character, developed faith, and submissive obedience, will assure
abundant material things. The thought is that we are to make the heavenly treasures the
great object of life. If we are seeking the Kingdom in the spirit that Jesus is urging
upon us here, we shall be so filled and thrilled by that high and all-absorbing purpose,
that we shall be triumphant over fretting anxiety. Truly that is victory. Surely if any one ever approximated in their experience the
high ideals of this pattern, the Apostle Paul could be thought of as having done so. He
did not learn therefrom to specially think of material things, yet he realized these
promises all fulfilled to him. Listen to his testimony: "Not that I speak in respect
of want: for I have learned, in whatsoever state I am, therewith to be content. I know
both how to be abased, and I know how to abound everywhere and in all things I am
instructed both to be full and to be hungry, both to abound and to suffer need. I can
do all things through Christ which strengtheneth me." -- Phil. 4:11-13. No other spirit is in conformity to the pattern shown
us-food and raiment and all material needs are wanted only as they serve our highest good.
To realize blessedness in foregoing what Divine love and wisdom denies, is to have the
Spirit's witness within that we are building according to the pattern. (Continued in next issue) PLEASING OTHERS, NOT OURSELVES "We that are strong ought to bear the infirmities of the
weak, and not to please ourselves. Let every one of us please his neighbor for his good to
edification; for even Christ pleased not Himself." -- Rom.15:1-3 AS CHILDREN of God each one of us should use care that others
are not injured by our liberty in Christ; for this would be condemned by the Law of Love.
The Apostle clearly emphasizes this thought in this Epistle to the Church at Rome. He
points out that all the Lord's children are not alike "strong in the faith."
Some, weak in the faith, can see that Jesus is our Redeemer, but cannot realize as yet the
liberty which we as sons have in Christ. One realizes that he is at liberty to eat
whatever agrees with him; while another, who is weak, eats vegetables only, lest he
violate some law under which he thinks himself. Some Christians condemn their brethren who
eat meat, seeming to forget that our Lord ate flesh. We should learn to grant each other
full liberty of conscience; the stronger should not despise the weaker, nor should the
weaker judge others by himself. It should be sufficient for each of us to know that God
accepts the others as well as ourselves, and manifests His acceptance by blessing them in
His service. It is the same with reference to observance of days. One
esteems one day above another, as the Apostle says; while another esteems every day alike.
Let each carry out fully the conviction of his own mind-whatever he believes to be the
will of God for himself. When St. Paul urges that each "be fully persuaded in his own
mind," he does not mean that each should make up his mind what is the will of God for
all His children, and then stick to his opinion, whether right or wrong, and be unwilling
to listen to or consider the thought of any others of the brethren on the subject. On the
contrary, he urges growth into the full liberty of Christ, counseling patience and
consideration on the part of the stronger for the weaker. He approves the stronger, and
plainly states that the brother who thinks himself under bondage regarding the eating of
meat, the observance of Sabbath, etc., is the weak brother. Love and Consideration for the Weaker The Apostle, however, counsels that if the weak brother
observes such a bondage, not as an attempt to "keep the law," and to justify
himself thus before God, ignoring Christ's redemption-sacrifice, but because he thinks
that our Redeemer wishes him to be bound by such ordinances and observances, then the
stronger ones should not rail at his conscientious weakness, or make light of it, but
should receive him as a brother, trusting that discipline, experience, and growth in grace
and knowledge will gradually bring him to the liberty which others of the brethren reach
more quickly. Those strong ones who enter fully into the spirit of the
Apostle's statement, "It is good neither tó eat flesh nor to drink wine, nor
anything whereby thy brother stumbleth, or is offended, or is made weak," and deny
themselves what their consciences permit, have the greater blessing. They can realize in
an additional degree that they are following in the Master's steps; "for even Christ
pleased not Himself." But if the stronger brethren by sarcasm and influence should
try to force the weaker ones to use a liberty which they do not realize, it would be
forcing them into sin. Therefore the weaker brethren should be left to the liberty of
their own consciences. The influences of love and truth alone should be brought to bear
upon them, in the hope of gradually educating them to an appreciation of their full
privileges as free men in Christ. Thus the Body of Christ may be full of charity and unity, each
member carrying out the convictions of his own mind as to the Lord's will, and each
seeking to grow in grace and in knowledge, out of childhood's weakness into manhood's
strength, as rapidly as possible, being developed as he feeds upon God's Word. The Apostle refers especially to the observance of days as a
lack of development, saying (Gal. 4:10,.11), "Ye observe days, and months, and times,
and years. I am anxious on your behalf, lest my labor for you has been in vain." He
here addressee those who had once known the liberty of sons of God, but who were now going
again into bondage through false teaching. He recognized in them an evidence that they
were not growing into 'the liberty of sons of God, but going backward toward the servant
condition; and he was fearful that this weakness and failure to maintain the liberty of
sonship might lead them even to reject the Gospel-that Christ gave Himself for our
sins-and accept as a gospel a hopeless substitute-that Christ would save them if they kept
the Law. But glorious is the liberty of the sons of God! Let us stand
fast in it, as the Lord enables us to grasp it in its fulness, yet at the same time
extending sympathy and love to those who have not yet reached the high vantage-ground
where they can get a broad, comprehensive view of our blessed standing in Christ. Thus we
bear the infirmities of the weak brethren, our companions in the Way, and thus we are in
harmony with the Law of Love. The Beauty of Self-Abnegation Thus the lesson to be drawn from the Apostle's admonition is
that selfishness is the predominating principle of the world. People are seeking generally
to please themselves-often unjustly, sometimes justly, but simply ignoring others. He is
pointing out that the Christian is to take a different course. We are enlisted under the
banner of Christ, which is the banner of Love. We are to look well to the rules which
belong to this new order of things of which we have become members. The followers of
Christ, instead of seeking their own selfish interests, are to consider the interests of
others. Instead of seeking their own pleasure, they are to seek the pleasure of others,
where this will not conflict with their vow of consecration. This does not mean that the disciples of Christ are to seek
their own misery. But they are to give their thought and time to pleasing others rather
than themselves. The Apostle tells us that this is the example set before us by our
Leader, our Pattern -"For even Christ pleased not Himself." He was not in the
world to seek to do the things pleasing to His own flesh. Quite to the contrary, He
renounced His own fleshly interests and gratification for the benefit of mankind. So we
covenant to do when we essay to walk in His steps. The denial of self, the taking up of
the cross, means the renouncing of self will and the leading of an unselfish life, in
accord with the Divine Pattern and the Divine Plan. Our Brethren Our Neighbors in Closest Sense With this light upon the Apostle's words, our thought is that
the primary meaning of the word neighbors as used by St. Paul is, those closest to us. That is to say, in the
Church of Christ, our brethren are our neighbors; they are the ones nearest, closest to
our hearts. All the children of God are our brethren; they are particularly our neighbors
because they are on our own plane. We should especially seek to please these to their
edification. This does not mean that we should necessarily please them according to the
flesh; for this would in many cases, be quite the reverse of their edification. If we
please the brethren rightly, we shall rather "stir up their pure minds," their
spiritual minds, to love and faith and zeal, to good works. This implies that the word
"please" is used here in a limited sense. It is not possible for us to please all people. The direction
of our energies should be for their good as we have opportunity. Even though they be not
saints, we should "provoke" them -- rouse them "to love and good
works" as far as possible, and not to anger or malice or sin or anything unworthy. We
may not always be successful in pleasing people to their edification. There may be times
when even the brethren will feel aggrieved rather than pleased at our efforts to serve
them. Pleasing the brethren, therefore, and not ourselves, relates to
foregoing our own preferences and conveniences when there is no principle at stake and
when the Lord's Word and the interests of the Truth are not concerned. When the Apostle
said that "If meat make my brother to offend, I will eat no meat while the world
standeth," he was speaking of a matter that involved merely his own personal
preference and appetite; no principle or command of the Lord was concerned. It is well
known that in St. Paul's day there were brethren who did not agree with the Apostle in
some of his teachings, but the Apostle did not cease preaching these things, nor did he
change his teachings any whatever to please any one. His first duty was toward the Lord. The admonition to please others, then, does not mean that if
some of the brethren have an aversion to the study of certain portions of the Bible, such
as the prophecies, that we are to cease studying these to please others, or that eve are
to cease explaining or teaching what we find to be the truth along such lines; for the
Lord has given clear and explicit directions to the effect that prophetic portions of the
Holy Testimony contain most valuable aid to all those journeying toward the Heavenly City.
We must first of all, therefore, hearken to the Lord and please Him in these matters, in
which His cause and the spiritual prosperity of His people are concerned. If we seek to
please the brethren to edification, striving to exercise the spirit of a sound mind, our
course will have the Lord's approval and blessing, whether it has the, approval of
others---even the brethren-or not. For Their Edification So let every one of us endeavor to "please his neighbor
for his good to edification." This matter of neighborhood, the condition of nearness,
extends. next to our own families. Of course; as relates to earthly obligations and
temporal needs, our family would have the first claim, and would be our neighbors, very
near, according to the flesh. We should peek to please them for their edification-should
seek to do them good, as here suggested. The same principle would extend, as we can
readily see, to all with whom we mingle. We are not to please any of these to their
injury, or in any way that would not be for their edification. We are not to descend to
the world's methods. If we cannot please them by that which is good, we are to avoid
unnecessary contact: W e are to do good and to edify only. We should endeavor to be as pleasing as possible to all of our neighbors. If we rebuke in a rude way, it would not be pleasing to them, nor would it be likely to edify them. There is a way in which we can give proper reproof even to-very worldly people. The world has a higher standard morally and religiously than they would be willing to acknowledge. Even if they sneer outwardly, in their hearts they recognize that which is good. We often find people who are impure in their own lives, who like the society of the pure. They have some appreciation of the good, even though, being defiled themselves, they are likely to defile whatever they touch. It would not be proper for us to expect that we can do a great deal of good to worldly people - at least that much fruitage will generally be manifested-at present. Our aim should always be to please as far as possible, as far as loyalty to God and the Truth will permit. We should not be of that: "grouchy" sort, always going through the world with a quarrel. Rather we should let our light shine, that they may see our good works, and thus "glorify God in the day of their visitation." A sweet, kindly spirit is the, very best recommendation we can give the world now of the power of the Truth. The Lord's people should be kindly disposed toward all men -- in the, Church especially, but also toward all with whom we come in contact. ANNOUNCEMENT IN RE ANNUAL MEETING, JUNE 7, 1930 At the eleventh annual meeting of the Pastoral Bible Institute,
held June 1, 1929, the following 'resolution, after being, regularly moved and seconded,
was unanimously adopted: Resolved: (1) In writing the report of this Annual Meeting in the pages
of the "Herald" emphasis be given to the privilege and responsibility of the
members to nominate brethren to serve as directors and have the names, of such nominees
published iii the "Herald" previous to the Annual Meeting. (2) That three months previous to the next Annual Meeting
emphasis be given to this matter in the pages of the "Herald." (3) That a further emphasis be given in the pages of the
"Herald" two months previous to the next Annual Meeting. In harmony with the above this resolution appeared prominently
in the Report of the Annual Meeting published' in the June 15, 1929 issue of the
"Herald." Attention is again drawn to the Special Notice which appeared in our last (March. 1st) issue, and the hope is expressed that the membership is being stirred up .to their privilege and duty of seeking the mind of the Lord on such an important matter. |
