VOL. XIII. June 1,
1930 No. 11 A
GROUP OF POLISH BRETHREN FIND LIBERTY A
VISIT TO THE LAND OF PROMISE BELOVED
BRETHREN FINISH EARTHLY LABORS HALF
HOUR MEDITATIONS ON ROMANS THE
GLORY OF MAN AS THE FLOWER OF GRASS THE
PROMISE OF DIVINE GUIDANCE VOL. XIII. June 15,
1930 No. 12 A
VISIT TO THE LAND OF PROMISE VOL. XIII. June 1, 1930 No. 11 "These things write we unto you
that your joy be full." - 1 John 1:4. JOY MAY be regarded as the
effervescence or overflow of true and genuine happiness; and it is our Heavenly Father's
good pleasure that His children should be so full of happiness as to 'bubble over' all the
time. To this end He has prepared a table before them, even in the presence of their
enemies, and filled their cup of happiness full, even to running over. (Psa. 23:5.) This
table of good things is His precious truth, to which we, who were poor condemned creatures
under sentence of death, but sincerely penitent and desiring to return to God, have been
graciously invited. There, most prominently spread
out before me, lies a most precious document; it is my pardon, sealed with the precious blood of Christ
and signed by the great Sovereign of the Universe. It reads. "For God so loved the
world that He gave His only begotten Son, that whosoever believeth in Him might not
perish, but have everlasting life." And thereto is appended this emphatic assertion,
challenging contradiction -- "It is God that justifieth: who is he that condemneth?
(John 3:16; Rom. 8:33, 34.) "What !" I exclaim, "does that mean me?"
Yes, says the document, if you are one of the world -- one of the condemned posterity of
Adam -- and willing to accept this free gift of God through Jesus Christ His Son, then
this pardon is yours. And you need no one else to tell you so. Do you not hear? "It
is God that justifieth. Who is he that condemneth?" With tears of gratitude I
gladly accept the favor; and, truly, if there were nothing more on the table we might well
say, Our cup is full. But no: there is more, much more; and, drying my tears, I see that
side by sire With this blessed document Lies another which guarantees full restoration, to
all the willing and obedient, of all the
rights, privileges and blessings originally granted to our father Adam, but which he long
ago forfeited, not only for himself, but for all his posterity. It reads, "Times of
refreshing [or renewing] shall come from the presence of the Lord; and He shall send Jesus
Christ, . . . whom the heavens must retain till the times of restitution of all things,
which God hath spoken by the mouth of all His holy Prophets since the world began."
(Acts 3:19-21.) Praise the Lord! I exclaim; that fixes a definite time when the blessings
of liberty from sin and death shall begin to be actually realized. Bride of His Royal Son Oh, how we rejoice! And even
though we still wear the prison uniform of a diseased and dying body, and still abide
within the prison wall of this present dying condition, we rejoice in hope of the glorious
day of release. But while clasping and holding
and rejoicing in this precious hope, realizing that I am now recognized as a child of God
and that in due time I shall be attired and blessed accordingly, my eye catches' sight of
a beautiful card. With trembling hand and a vague suspicion that this may be still another
message of Divine love, I lift it and read: "Hearken, O daughter, and consider and
incline throe ear; forget also throe own people and thy father's house: so shall the King
greatly desire thy beauty; for He is thy Lord, and worship thou Him." -- Psa.
45:10,11. Was ever a proposal of
marriage couched in more delicate and beautiful phrase? With astonishment I read it, again
and again. Surely it can mean nothing less than this: I am invited by the King of kings to
become a member of the Bride of His Royal Son -- His only begotten Son and Heir of all
things. And since clothed with the imputed robe of righteousness, which hides all the
unrighteousness of my own robes, I am really considered beautiful in the eyes of the King,
I am told, so that He desires to make me a member of His Bride -- if I am willing for His
dear sake to forget my own people and my father's [Adam's] house-the world in general,
with all its hopes, aims, and ambitions. Oh What Condescension! And while I gladly accept the
offer and hasten to make ready for the glorious consummation, I find on this same
bounteous table explicit directions as to how 1 may fit myself to behold the King in His
beauty -- of how I must appear in this precious robe of righteousness which now makes me
beautiful in. His eyes, and that I may work out upon it the "fine needle work"
(pains-taking embroidery) of an actual righteousness. Then, too, there are encouragements
to perseverance in overcoming the world, to faithfulness in making ready for His appearing
and to watchfulness against any snares by the way. Then there are warnings of the dangers
and hardships of the pathway which are permitted to prove my love and loyalty by my
faithful endurance. And there are copious promises of grace sufficient for every time of
need. And there is line upon line to assure and reassure my faith in my Heavenly Father's
good pleasure to thus exalt me to joint-heirship with His Son and to make me meet for such
exaltation by making me also a partaker with Him of the Divine nature. (2 Pet. 1:4.) Then there are precious secrets for those thus
elected of God -- with reference to the time and manner and circumstances, etc., of the
Lord's appearing and to the glory and honor and blessing of the coming inheritance and the
blessed mission of the coming Kingdom. Ah! surely, Lord, "Thou hast prepared a table
before me in the presence of mine enemies: my cup runneth over," and I rejoice with
joy unspeakable and full of glory. Ah, says the inspired Apostle
who wrote of some of these things, and who saw the Lord and heard His teachings when, He
was here in the flesh, "These things write we unto you that your joy me be full. That
which we have seen and heard declare we unto you, that ye also may have fellowship with us
[fellow-heirs of the same promises]; and truly our fellowship is with the Father and with
His Son Jesus Christ." (1 John 1:4, 3.) Oh, what condescension on the part of the
Divine Father and Son, and what favor toward us! We all are one -- one family -- the
Divine royal family whence universal blessings shall shortly flow to all in heaven and in
earth. But hold: there may be some
who unworthily claim this honor while really they have no part nor lot in the matter. The
only conditions upon which we can claim these precious promises are those of faith and
obedience. And if we are still trusting in the finished redemptive work of Christ, and
obedient to the heavenly calling, we are walking in the light of God's promises and
instruction. And since in God is no darkness at all, and He has promised to guide us
continually by His Spirit through His Word, we cannot walk in darkness while we follow His
leading. And in thus following where He leads -- and hearkening to His voice, and in
making known our wants and our gratitude and love in prayer, which He has promised always
to hear and heed, we have sweet fellowship with Him and with His: dear Son, our Lord
Jesus. And not only so, but we have sweet fellowship also with all saints who, are
faithfully traveling in the same way. "This, then," says
the Apostle, "is the message which we have heard of Him and declare unto you, That
God is light, and in Him is no darkness at all." If we have fellowship with Him we
are walking (progressing) in the light -- in the light which Divine truth sheds about us
and in the light of His approving countenance. "If we say that we have
fellowship with Him, and walk in darkness [walk contrary to His truth] we lie [for God
does not lead His children that way], and do not the truth." Ali, there is the
trouble. If any walk in darkness [away from the truth and toward error] it is not God's
fault, but their own,, in not obeying the truth. Let us walk in the light. A GROUP
OF POLISH BRETHREN Word reaches us that a group
of some five hundred Polish brethren located in the vicinity of Dearborn, Michigan, have
recently been led to protest against what they have come to see is deception and
perversion of the Truth by those with whom they and we were formerly associated. Inspired with the desire to
help other brethren they have requested us to bring this experience of theirs to the
attention of our readers. Surely our hearts are all deeply touched at this fresh evidence
of our Lord's grace, and we are sure that the prayers of the friends everywhere will go up
on their behalf that they may be enabled to stand fast in their newly found liberty. Any desirous of getting in
touch with this group of friends should address Brothers George H. Kostin, S. James
Schmidt, M. M. Kostyn, 5063 Eugene Ave., E., Dearborn, Michigan. A VISIT TO THE LAND OF PROMISE TRAVELS IN THE HOLY LAND SERIES II. Haifa THIS MORNING we are anchored
in the Bay of Acre, which indents the coast of Palestine and makes its city Haifa a safer
port for entering the Holy Land than the former one of Jaffa. Before us lies the town with
a mountain for its background; this is Mt. Carmel and we shall ascend it before starting
on our way to Tiberias. Here Elijah built his altar to prove before the people that Jehovah and not
Baal, was God. On the top a monastery is built over a rock grotto, the traditional home of
Elijah. Greek and Latin have each traditional spot throughout the Holy Land well covered
with chapel and shrine and often their claims conflict. In some few cases these
traditional sites rest upon slightly reasonable inferences, but in the main, these claims
are far from reason and often ridiculous and must be left only to the most credulous. Let
us, therefore, even before we set foot upon this beloved soil, comfort ourselves with the
assurance that we can still "look up to the hills" and from them receive help,
for their enduring skylines and their soft, unchanging colors are the same today as in the
days of the Prophets, the Apostles, and the One who so often sought their quietness for
rest. There is still left to us the blue lake, the lovely valleys, and the bright shades
of the wild flowers, even now to the contemptuous Arab but "grass of the field"
of no use except to be burned for warmth when gathered and dry, but dear to our hungering
eyes for the Master's feet pressed among such as these as He drew from their beauty a
lesson of assurance and faith. We will not then, as do many,
seek some sign, some exact spot, but find content in all that nature has preserved for us,
letting the rest lie hidden in the dust to which it has long since crumbled. Therefore,
when a place is spoken of as traditional it is
just that and no more. A flat barge with rough
benches comes out to us to act as a tender and upon this we are towed by a small tug
slowly to the shore. We step into our waiting auto and ascend the climbing road up Mt.
Carmel. Our guide with bronzed intelligent face is to be with us throughout Palestine. His
fine courtesy is not acquired but is as much a part of him as his oriental face and
thoughtful deep-set eyes. He is a graduate of Beirut College. We soon reach the summit of
the mountain 2400 feet above the sea and look down upon Haifa, a city of some 40,000
inhabitants, and the new Jewish town nearby. The mountain on which we stand is green and
pleasant and the view down over the blue bay is most lovely. We visit the small grotto
under an altar in the monastery chapel, and then start downward upon our way. Soon we
cross the brook Kishon where Elijah slew several hundred false prophets. (1 Kings 18:40.)
Riding through a pleasant valley among more or less green hills with the red anemones
lifting their bright heads all along the way, we reach the Plain of Esdraelon, or Jezreel,
whore Gideon won his victory, where Saul was overwhelmed in death, and where later the
Crusaders added much to its history, but tomorrow we shall cross the entire length of this
fine fertile plain on our way to Jerusalem. Twenty-three miles from our starting point we
reach Nazareth high up on a hill-rimmed plain. We do not stop for we shall come this way
again. We are nearing our destination
when on our left we see a flat-topped rocky hill, the traditional Mount of Beatitudes. Its
real name is Horns of Hattin and it is historically memorable in that it overlooks the
spot where the Crusaders made their last stand and were so badly defeated by the mighty
Saladin. Only God can Lift the Veil The road is a very good one
all the way from Haifa to Tiberias and the entire trip by auto takes less than two and
one-half hours. We have passed on our way several working-gangs of Arabs repairing the
road, this constant attention keeping it in its fine condition. We also pass at close
intervals groups of women with black robes, soiled and often ragged. They are the real
burden-bearers, and tillers of the soil, for the men, resting, squat about or lie in the
warm sunshine on the moist earth much of their time. The tiny donkey of the East is
everywhere in Palestine, usually with some heavy burden and often upon that is seated like
the proverbial "last straw" a great Arab whose feet must be curled upward to
avoid striking the ground. The indolence of their owners and their overpowering desire to
lie or sit about is a saving note in these small creatures' lives. They look so hopeless,
yet so patient, and in their sad, wise eyes seems written all the suffering of their past
generations, for the Arab is often a cruel master. Occasionally we notice in the field
near the road a Moslem at prayer. There is a spirit of devotion about these people at such
times that in spite of prejudice commands respect. Out in the open, or within their
mosques, they are utterly oblivious to all else when at their devotions. It helps one to
understand their fanatical zeal and wild cruelty when one of their holy places is, to
them, touched in desecration. An attempt by Jews to stretch a screen across the court in
front of the Wailing Place was their excuse for the late riots, although there is a deeper
and underlying reason, no doubt. The knowledge that so much of their land has already been
sold to the Jew, and the fear of sometime losing their holy sites and places is that which
may stir them yet into a fierce activity that no human force can stop. One feels a menace
in the Holy Land constantly; it is in the very air, a deep rumbling, audible to the spirit
only, but ever-present and uneasily felt, and the conviction grows that not the British
Army with aeroplanes and guns, but God, alone, can save the Jew his life and his country
later on. Time may prove this conviction wrong, but the idea at present possesses me
strongly. But to return to the road we
have left for a moment -- suddenly at a curve the Sea of Galilee lies revealed to our
happy sight. We are still many feet above it and must wind downward 1100 feet before we
reach Tiberias, on the shore, where we shall spend the night. How beautiful it is, lying
rippling in its many notes of blue, shading from a smoky darkness in some places to
brighter tones, or a delicate tinge of green where the water is more shallow, for Galilee
at best is but 150 feet deep. The hills that encircle it, rich and green on its western
shore, but barren and in soft pastel shades on the eastern side, draw their summits
backward as though in fear of hiding from the first eager gaze this jewel of all Christian
hearts -- the beautiful lake so closely associated with the life of Jesus. Capernaum Tiberias, largely Jewish, is
still noted for its hot baths once so popular with the Romans. The spring pours its hot
water from the base of a hill, one mile from the present town. After a luncheon at the
good German hotel where the fish of Galilee, "Peter's fish," are always
prominent on the bill of fare, we start on our afternoon's drive to Capernaum, some ten
miles distant on the north shore of the lake. On a former visit here we sailed across
Galilee in a frail old craft, realizing at the time how unable it would be to cope with
angry waves should one of the sudden storms arise. Since then an accident did occur in
which several tourists lost their lives and this service was discontinued, the trip being
made now by auto. The way we must take is the
ancient old coast road which now, with its smooth modern surface, runs pleasantly along
the sea for some ways, edged closely by the shore on the one side and by the green hills
on the other which roll upward so gently that the ascent from the lake is easy and with
but a short climb upward the seeker for solitude would be hidden from the gaze of those
below. "He went up into a mountain to pray," we find our lips repeating as we
pass by these scenes so much a part of the ministry of the One who sailed this lovely lake
and traveled this same shore. Soon the hills which have so closely followed the coast line
sweep backward in a deep semi-circle, widening the distance between them and the shore,
thus forming the rich little plain of Gennesareth, one of the three fertile plains of
Palestine. We notice new nurseries of pine trees, part of the re-foresting movement known
as Balfour Woods, and learn that fine oranges are grown here. We pass a small group of
miserable mud and stone huts representing today all there is to remind us of Magdala, town
of Mary Magdalene. Farther on a mass of ruins marks the probable site of Bethsaida, home
of the fishermen, Peter, Philip, and Andrew. In a tiny bay three small boats, sails
reefed, are being drawn to shore by three men now out and wading the shallow water.
Nothing at else is in sight upon the lake and at the moment the years melt away and the
fishermen of Galilee are coming home. The Synagogue at Capernaum Soon we leave the paved road
to run its smooth way on to Damascus and detour over a rough rude trail that winds through
high, thick masses of daisies, "marguerites" as our guide calls them, and the
red anemones, and a purple "grass of the field" which I cannot name. Bedouins
are dwelling here in their dark tents of camel's hair with flocks of black goats and
numbers of donkeys. These are the lowliest of all the Arab peoples, these nomadic
dark-skinned tribes; a much better and higher class is the "fellaheen," the
agricultural and settled Arab. Reaching our destination we
leave our cars and enter the excavation through the gate by the monastery which jealously
guards the ruin's of the marble temple. Thick grass grows over the entire site of where
Capernaum is supposed to have been,. except where this mute reminder has been uncovered.
The temple is in a more advanced state of reconstruction than when I first saw it five
years ago. It, without doubt, dates from the Jewish times, for on its fine pillars and
frescoes are profusely carved the pomegranate, the fig, the vine with its grapes, and the
seven-branched candlestick, all emblems of Israel's faith. The last named I search for
carefully among the neatly arranged blocks and fragments that lie about awaiting their
proper placing but fail to find it. I appeal to the kindly monk who resides alone here and
who has come out to walk with us; he instantly understands, although he speaks little if
any English, and he leads directly to a stone I had passed many times failing to note the
clearly carved lamp. The supposition which makes this temple so interesting is that it was
the synagogue built by the grateful centurion and it may have once resounded to the
Master's voice. Looking at the well-preserved flight of stone steps leading up to its
entrance, uncovered in the same state as the builders left it, one is thrilled with the thought that those Sandled Feet may once have
pressed each tread. As we look about us we are reminded of His prophetic words, "And
thou, Capernium which art exalted to heaven shall be brought down to hell" -- hidden
and covered by the green sod, nothing remains of the once busy city but these uncovered,
broken blocks and pillars of carved, white marble. Before leaving we walk through
the long hall of the monastery and step out through the wrought-iron gates that open upon
Galilee's shore. We are informed that these big gates were bent and twisted off their
heavy hinges last year by one of the lake's worst storms. It is hard to realize such a
force in so small a sea. Tiberias We reach Tiberias as the sun
is setting, and late in the evening walk several blocks to visit a caravansary. The large
door is opened for us, and lying about on the floor, wrapped in their sleeping mats of
wool or braided straw, are many men, their beasts of burden at the far side of the room.
Sacks, filled with greasy skins containing olive oil, have been lifted from the animal's
backs, and lean against the wall, awaiting the continued journey of the morrow. The cost
for a night's lodging is about ten cents for each man and beast. In such a place as this,
near Bethlehem of Judea, the Savior of the world was born. We retire for our night's rest
in the comfortable Hotel of Tiberias, now well
equipped with electric lights, where before we found candles, and with good running water,
where once the humble washbowl and pitcher served our needs. Several hours before daylight
I am awakened by a strange chorus, the deep baying and the sharper barking of dogs, the
crowing of many roosters, the sighs of camels, and the occasional unpleasant noise of a
small donkey, an incongruous note. Louder and louder the chorus grows, then softer and
slower, only to break forth again with all that early morning enthusiasm. Not even in our
smallest villages could we hear such rural sounds, for in this eastern land all the flocks
and herds are brought home at night. As I listen I wonder at the harmony of it all, high
voices and low, some near, some far, all blending together in that morning's awakening
song; the pastoral life of the early times is about us -- the life of the Bible, sweet in
its very simplicity. The realization that this was so much a part of our Lord's life on
earth has much to do with the satisfaction I find in it, and it becomes more than a
recompense for the broken rest. The stars still shine brightly down upon the town, and
touch the dark hills that roll away behind it; beyond the low roofs of the intervening
buildings a glimpse of Galilee is discernible even in the darkness; at half-past four the
muezzin cries from the minaret of the mosque, a stone's throw away, calling the faithful
to prayer, and later on the sun breaks forth over the desolate hills of the eastern short,
the hills of the wild Gadarenes. The night in Tiberias is over, and the later hours of the
morning find us well on our way to Nazareth. -- G. M. H. (To be continued) "And He led them forth by the
right way, that they might THAT he may have the leading
of the Lord throughout all the way of his earthly pilgrim age, is undoubtedly the earnest
longing and prayer of every sincere child of God. The reason for this is obvious. The
strongest, the most advanced in the life of the Spirit well know their own weakness and
insufficiency; that without the constant assistance of the Lord, failure would mark all
their efforts. There are forces and dangers seen and unseen which none can at present
match. The Lord in His goodness assures us that He has fully anticipated the necessities
of our case and that He will lead us by His Spirit and His unerring wisdom. The Prophet in his review of
the Lord's dealings with Israel of old in the wilderness was sure that God had "led
them forth by the right way, that they might go to a city of habitation," that is, to
an abiding place, a home, even though that way was a way of adversity and of sore trial
through the long years of the wilderness experience. How important for one to know how he
may have the Divine leading, and how he may possess the assurance that He is really being
led of the Lord! The Lord's people in this Age
are represented as the sheep of His pasture, that they are being shepherded .and led by
the Good Shepherd into green pastures and beside still waters; and, says the Apostle,
"As many as are led by the Spirit of God, they are the sons of God." It is this
leading of the Spirit that is so essential. Before one can be led of the Spirit, he must
possess the Spirit, and in order to possess the Holy Spirit, he must get into the attitude
of an obedient son of God. And this, as the Scriptures testify is achieved by a positive
renunciation of sin and by a full surrender of all to Him. Then we are at the point where
His leading commences and where He begins to "work in us." Another, writing upon
this subject, has submitted some thoughts that are quite clear, and we believe well
sustained by the Lord's Word "God's Work in Us" "God does not perform His
work mechanically, irresistibly, or by lion force. He works by promptings, movings,
checkings, suggestions, inspirations. If we treat these workings with neglect, they
subside; and the soul resembles one of those deserted pits in which the machinery and
debris tell of the busy tides of workmen that have long since ebbed away. If, on the other
hand, we carefully obey them, they become more powerful; and our obedience makes their
effect permanent in our characters. "Obedience to a Divine
prompting transforms it into a permanent acquisition. It is a new piece of workmanship,
whether of gold, silver, or precious. stone, built into the fabric of the spiritual
nature. There is one important matter, however, which we must bear carefully in mind. If
we attend only to the inner working and striving of God's Holy Spirit, we may become
confused as to what is really His; for Satan will simulate it, that he may annoy us,
transforming himself into an angel of light. "We should therefore
remember that God educates His children by three agencies-by the Word, by the Spirit,
and by the events of Providence. And these three always agree in one; they never clash.
Whensoever, therefore, we are sensible of a mighty striving within our hearts, we should
test it by the Word of God on the one hand; and on the other we should await the opening
of circumstances. If we follow the inner light without the Bible, we shall become
visionaries; if we follow the inner light without awaiting the unfolding of circumstances,
-we shall be unpractical. "Let it be our chosen
attitude to open our whole heart increasingly to the inworking of God. 'We are His
workmanship, created unto good works.' And
now let us ask Him to work in us to will those good works, so that our will, without being
impaired in its free operation, may be permeated and molded by His Will; just as light
suffuses the atmosphere without displacing it. And let us expect that He will infuse into
us sufficient strength that we may be able to do His Will unto all pleasing. "Thus day by day our life
will be a manifestation of those holy volitions and lovely deeds which shall attest the
indwelling and inworking of God. And men shall see our good works, and glorify our Father
which is in Heaven." BELOVED
BRETHREN "They shall be mine saith the Lord
of Hosts, Dear Friends: In sorrow and yet with
gladness of heart I am writing to say that our dear Brother Oleszynski has finished his
course and gone to meet the Lord he served so faithfully for 38 years. The end come April
29th, at the home of one of the Polish friends in South Bend, Ind., and, as was to be
expected, while he was still serving the Lord's people, traveling from town to town, in
spite of his 73 years, and though beset with great physical infirmity. His last hours were
spent in intense pain and suffering, but in the last moments he gradually fell into a
deep, quiet sleep which ended all his earthly trials and tribulations; henceforth only
glory for evermore. "Blessed are the dead who die in the Lord." We rejoice for
our dear Brother's sake and are renewed in our determination to be faithful also unto
death, even as he :so well set us an example. Born in Warsaw, Poland, he at
one time prepared to enter the priesthood, but circumstances opening his eyes to the true
condition of affairs in the recognized Church, he left all, finally losing all faith and
lapsing into infidelity. Emigrating to America, however, with a heart still hungering for
light amidst earth's darkness, about 1891 he became acquainted with the only Polish
Brother in the Truth at that time (who has long since rejected the light) and recognizing
the true voice of the Shepherd, he gave his all to the Lord. Ever since then, he has been
the instrumentality through which innumerable Polish people have been into the Truth. His
position amongst the friends was somewhat analogous to that of our dear Brother Russell,
in that both were elders used not only locally but in establishing Classes throughout the
land: Brother Oleszynski was sent to Europe several times by Brother Russell and was the
means of interesting many in Poland. Discerning the true trend of
affairs which began to creep in after Brother Russell's death, he valiantly strove to keep
the brethren firm in their recognition of the Headship of the Lord only, and like others
of the Lord's people was rejected and publicly ostracized. However, the Lord has used him
abundantly since in the work among the friends, and he was faithful in his stewardship to
the end. "Be thou faithful unto death and I will give thee a crown of life." The last rites were held from
his home in Harvey, Ill., and some fifty automobiles of the friends were present, a great
tribute to one who was much maligned during his lifetime. The ceremony was held on the
lawn adjacent, with one discourse in Polish by Brother Tabaczynski and one in English by
Brother. L. W. Jones. Because of the multitude of friends and also the outdoor meeting, no
doubt considerable witness was given to the observing public, with what results the future
will show. The final resting place was on
a beautiful hillock, which will always serve to remind us that "Beautiful for
situation, the glory of the whole earth, is Mount Zion, the city of our King," our
final resting place, and of which our Brother so longed and labored to be a member. May
his passing spur us all on to a greater determination to be of :that class also, whose
earthly members are now rapidly passing beyond the veil. "Precious in the sight of
.the Lord is the death of His saints." Yours
in the only Hope worth while, W. J. S -- Ill. Dear Brethren in Christ: I wonder if it would be taking
too much of your valuable time to write you about the passing of our dear Brother R. P.
Barton of Weatherford, Texas, who died April 7th. Brother Barton was an old
soldier of the cross, being 68 years of age and having been in the Truth for more than
thirty years had been with Brother Russell on several occasions. He always welcomed each
Pilgrim Brother and enjoyed their visits so much. We have known Brother Barton
many years -- been in his home, and he in ours. He was a great help to us, and to all who
knew him. To know Brother Barton was to love him. He was firmly rooted and grounded in the
Truth and had the ability to reveal the Divine Plan of the Ages to others, thereby giving
a reason for the hope that was in him, through Christ Jesus, walking humbly in the sight
of the Lord. He was honest, upright, and kind in all his dealing with his fellow man,
always having a deep desire to follow the Lord's leading as he saw it. It was through Brother Barton
that we were induced to read the "Herald," having read the Tower for many years,
and we feel so grateful to him, and to the Heavenly Father for the privilege of knowing
and loving Brother Barton. We also desire to express our
appreciation of the "Herald." May the Lord's blessings be upon you in the work.
We desire the prayers of the friends that we may hold out faithful to the end. Your
brother and sister in Him, Mr. and Mrs. F. C. -- Texas. HALF
HOUR MEDITATIONS No. 8 "How then can man be justified
with God?" -- Job 25:4. THUS FAR in this series we
have sought to profit from the life and example of our author, by refreshing our minds
with respect to the outstanding incidents of his early years, his conversion and his
apostolic career. We have also made inquiry as to the "saints" in Rome to whom
he wrote, and have endeavored to place ourselves in their midst. Then, too, we took the
time to notice the chronological as well as other relationships which the Epistle to the
Romans bears to St. Paul's other letters, as well as to the remainder of the New
Testament. In our last "meditation" we satisfied our selves that we may come
to the study of our Epistle in the confidence that except for some variations of very
minor significance, the more important of which we specifically noticed, we have the text
as it left the Apostle's hand. This last conclusion was reached after an examination of
the three-fold testimony of the Greek Manuscripts, the Ancient Translations, and the
Quotations which are to be found in the writings of Christian authors of the second
century. A Fourth Witness While we listened to these
witnesses, a fourth witness stood in silence, waiting to be heard. We refer to the
Internal Evidence afforded by the Epistle itself. This, which we are about to examine, is
not satisfying only to our heads, but rejoices also our hearts. Many who know little or
nothing of the testimony of the three witnesses previously examined, nevertheless by a
diligent study of the Epistle itself, by a whole-hearted "obedience to the
faith" it inculcates, and by a faithful attempt to the best of their ability to
practice its precepts, not only recognize that it is a "genuine production" of
the Apostle Paul, but also realize that it is none other than a part of the inspired
"Word of God which liveth and abideth for ever." An Affectionate Embracing of the Truth We have already (in October 1,
1929 issue) had our attention drawn to the necessity of a right attitude of heart in
approaching the study of this Epistle, and have noted that it is to those who hunger and
thirst after (not information so much as) righteousness, that it especially addresses
itself. In the words of Thomas Chalmers "there must be an affectionate embracing of
truth with the heart; and there must be a knowledge which puffeth not up, but humbles and
edifies; and there must be a teaching of the Spirit of God . . . . For let it be observed,
that the wisdom of the New Testament is characterized by moral attributes. It is pure and
peaceable and gentle, and easy to be entreated, and full of mercy and good fruits, and
without partiality and without hypocrisy. Let us not confound the illumination of natural
argument, with that which warms the heart, as well as informs the understanding -- for it
is a very truth that the whole demonstration of Christian doctrine may be assented to by
him who is not spiritual but carnal." As, therefore, we stand on the
threshold of the Epistle to the Romans, which the above writer calls "by far the
mightiest and closest of those demonstrations" let us, with Moule, renew our
determination "not to analyze only or explain, but to submit and to believe."
With "our beloved Brother Paul" let us "bow the knee to the Father of our
Lord Jesus Christ, that He would grant us according to the riches of His glory, to be
strengthened with might by His Spirit in the inner man, that Christ may dwell in our
hearts by faith; that being rooted and grounded in love, we may be able to comprehend with
all saints, what is the breadth, and length, and depth, and height, and to know the love
of Christ which passeth knowledge, that we may be filled with all the fullness of
God." -- Eph. 3 :14-19. The Epistle's Broad Outlines At the beginning of our study
of this Epistle it will be profitable for us if we first seek to grasp its broad outlines
and note the divisions into which it logically falls. If in subsequent .meditations we are
led to dwell on individual passages and texts, those gems of truth will appear to greater
advantage and shine into our hearts with an added luster if we have the outlines of the
Epistle well drawn in our mental vision. Let us for the time being imagine ourselves back
amongst those beloved ones of God in Rome, hearing the Epistle read for the first time.
The Gospel narratives according to Matthew, Mark, Luke, and John have not yet been
written. It is doubtful if we have seen any of the few portions of the New Testament that
have been written up to this time. Some of us have been raised in the Old Testament
Scriptures, although few if any of us actually possess a copy of our own. Others of our
number have been brought up in heathen idolatry. All that any of us know of the Gospel has
come to us by word of mouth, and that not from an Apostle's lips. And yet, somehow, in the
Lord's providence the blessed Message has come our way, that by simple faith in the
precious blood of Jesus, we may be saved, and with weak and trembling faith we have
believed. Now a letter has been brought to us by Phebe, written by one specially
commissioned by our risen Lord Himself to strengthen our faith, and confirm us in our
consecration. A Preferred Method of Reading an Epistle Of one thing we may be very
sure-when that letter arrived it was read, and re-read. May we suggest to all who are
sharing these meditations with us, that at this time we extend our "half-hour"
to an hour and a half, and re-read the Epistle. Those who are in the habit of reading an
Epistle at a sitting, without stopping, will not need to be persuaded to do this, now.
They know the advantages which accrue from such a habit. For those with whom this will be
a first experience there awaits a sense of satisfaction and refreshment not otherwise
obtainable. Moreover, as we read, let us do so with the thought in mind, as before
suggested, of tracing the outlines of the Epistle only, reserving to subsequent occasions
the consideration of its details. It will not be difficult to
see that the Epistle consists of three main divisions, which may first be stated and then
discussed in the following order 1. Preface Preface "Like St. Paul's other
letters, the Epistle to the Romans begins with a preface
(1:1-15), which includes the address and a thanksgiving, and which is intended to form the
relation between the author and his readers. But in this letter the address is more elaborate than usual. This
difference arise from the fact that the Apostle did not yet knew personally the Church to
which he was writing. Hence it is that he has strongly emphasized his mission to be the Apostle of the Gentiles; for on this rests the official bond which justifies the step he is
taking (ver. 1-7). The thanksgiving which follows, and which is founded
on the work already accomplished among them, leads him quite naturally to apologize for
not yet having taken part in it himself, and to express the constant desire which he feels
of being able soon to exercise his apostleship among them, as well for the confirmation of
their faith and his own encouragement, as for the increase of their Church (ver.
8-15)." Exposition of the Gospel The Apostle's exposition of
"his" Gospel extends from Chapter 1, verse 16 to Chapter 15, verse 13, It falls
into two main subdivisions, one, chiefly doctrinal, the other chiefly practical. The
doctrinal portion, or that which relates to principles, extends from Chapter 1, verse 16
to the end of Chapter 11. The practical portion is that which seeks to make application to
the affairs of everyday life of the principles laid down in the doctrinal portion. It
begins with that well known passage (12:1): "I beseech you therefore, brethren, by
the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto
God, which is your reasonable service," and ends with the passage of equal dearness
to the believer's heart (15:13), "Now the God of hope fill you with all, joy and
peace in believing, that ye may abound in hope, through the power of the Holy
Spirit." Doctrinal Portion of Gospel Exposition In this portion of his Epistle
the Apostle gives us four things 1.
A concise statement of his great theme, which he sums up in the words of the Prophet
Habakkuk, "The just shall live by faith." -- 1:16, 17. 2.
A discussion of this theme. -- 1:18-5:21. 3.
His answer to one important objection, or The relation of sanctification to justification.
-- 6 :l-8 :39. 4.
His answer to the other important objection, or, The explanation of Israel's rejection. --
9:1-11:36. "After the full, solemn,
and digressive greeting and thanksgiving" which we have seen is contained in the
preface, St. Paul passes in a very skilful and yet "in a most natural manner" to
the development of his all-absorbing subject. "He proposes to show that the salvation
of every man, whoever he may be, rests on the righteousness which faith procures; he
supports this proposition immediately by a Scripture declaration," namely, Hab. 2:4. In the development of this
Gospel theme, three leading thoughts appear: 1.
The world's need of such a righteousness. 2.
God's provision to, meet that need. 3.
"The ruinous work of Adam has been reversed by the healing work of Christ." The World's Need "Since the necessity of
this mode of salvation arises from the universality of sin which deserves God's wrath, the
Apostle proceeds to prove that all have sinned. Of the sinfulness of the Gentiles he gives
a truly fearful picture in the rest of the first chapter; and then, (to the twentieth
verse of the third chapter) he enters on the proof that the Jews have sinned no less
fatally." Wrath being on all, even on the Jews, the world is in evident need of
salvation. God's Provision to Meet that Need "The free and universal gift of the righteousness of faith given by God to
men" was made possible, the Apostle declares, "by the expiatory work of Jesus
Christ. (3:21-26.) It is offered to Gentiles as well as Jews, in accordance with the
principle of Jewish monotheism. (3:27-31.)" "Aware
of the extreme novelty" of these conclusions, he devotes the fourth chapter to show
that "this mode of justification is in keeping with the decisive example, that of
Abraham." The first eleven verses of chapter 5 assure the consecrated believer that
"whatever may be the tribulations of the present, this righteousness of faith will
never fail him." Even now he has by faith received the atonement (5:11), and is
therefore reckoned perfect through Christ, and ultimately he will be saved from wrath
("restored to the proper condition of a son-liberated from sin and from death, which
is the manifestation of God's wrath") through that same faith in the precious blood
of Jesus. -- 5:9. Adam Versus Christ "This universal
condemnation and this universal justification" are traced in the remaining verses of
chapter five to Adam and Christ respectively. The Apostle there shows them extending
"their . opposite influences, the one of condemnation and death, the other of
justification and life, over all mankind, but in such a way that the saving action of the
one infinitely exceeds the destructive action of the other." The Relation of Sanctification to justification Having established the
principle of righteousness by faith, the Apostle proceeds to meet objections. The evilly
disposed mind, knowing nothing experimentally of the power of the Spirit of Christ in the
consecrated believer to war against sin, will be prone to respond to the matchless grace
of God as set forth by the Apostle, with the suggestion that we may therefore
"continue in sin that grace may abound." While this suggestion will find no
place in the heart of one who is hungering and thirsting after righteousness, the Apostle
realizes that such an one will nevertheless be concerned to know if justification by faith
will "be able to found a rule of holiness comparable
to that which followed from the Law, and without having recourse to the latter. After
having excluded the Law as a means of justification, are we not obliged to return to it
when the end in view is to lay a foundation for the moral life of believers?" The
answer to this question like the Apostle's development of the Gospel Theme itself,
contains a discussion of three principle ideas 1.
Justification by faith contains a principle of holiness. 2. The Law is no more able to sanctify than to
justify. 3.
The Spirit of Christ gives victory over sin. Every Christian of experience
will realize how great the temptation is for us to dwell upon (rather than merely touch
the outline of) the doctrine now advanced by the Apostle. For while it is undoubtedly
implied in the earlier chapters, now, in chapters 6, 7 and 8, the truth appears in all its
sparkling beauty, that we are to be delivered not alone from the, guilt of sin, but also
from its power. The faith which justifies is not indeed "dead belief but inspiring
confidence. And when we have once thus believed with the heart, then . . . belief becomes
self-surrender; self-surrender becomes self-conquest; self-conquest rises into mystical
incorporation with Christ in. unity of love and life, and this passive union soon passes
into an active force, the life in Christ, the life (which is) not in the flesh, but in the
spirit. And thus all true faith is inseparable from works. Justification becomes
sanctification. The guilty man becomes a holy man. The wicked man is turned from. his
wickedness and lives. The leper is cleansed. The prodigal comes home. The soul is
saved." Oh! how good is the news of the Gospel. "It is a message of peace to all
who will receive it. It tells us how we may be found in Christ, not having our own
righteousness, but that which cometh from God, even the righteousness which begins with
the faith of simple trust in God and ends in the faith of union with His spirit, and
fulfillment of His will." Is there Unrighteousness with God After showing that there is a
principle of holiness in the relation to Christ on which justification by faith rests,
which carries the consecrated "believer into communion with that death to sin and
life to God so perfectly realized" by our Lord Jesus, the Apostle proceeds to deal
with the next objection: "If salvation rests on the righteousness of faith, what
comes of the promises made to the people of Israel, who have rejected this righteousness?
What becomes of the Divine election of which
this people was the object? Is not the faithfulness of God destroyed?" Again the
Apostle makes a threefold reply 1.
God is Sovereign Lord of all; nothing can restrict His freedom. 2.
In the exercise of His liberty God always acts justly, and His rejection of Israel is no
exception to this rule. 3.
As a matter of fact the rejection of Israel is only partial not absolute, merely temporary
not final, and will result in the blessing of all mankind. What "food for thinking
Christians" is contained in these chapters (9, 10, 11)! How clear and convincing are
the Apostle's conclusions! What comfort they contain! If the temptation was great with us
to linger lovingly on the previous section (chapters 6, 7, 8) what shall we say now, when
before our wondering eyes we see him exhausting all the aspects of this question in a
discussion "which may be called the masterpiece of the philosophy of history."
But we cannot attempt in this outline to even approximately reproduce the details of his
argument. We can only rejoice in the knowledge that nothing can hinder the free flow of
God's mercy which is from everlasting to everlasting upon them that reverence Him, and in
the further fact that His promises are ours, and that they are all yea and amen in Christ
Jesus. Even the promises to Israel which up to this time have been understood to give that
nation an almost exclusive claim to God's favor, cannot operate to prevent Him from
extending His mercy to whom He will, and moreover, while this may seem an astonishingly
new doctrine, the Apostle shows that it is nothing more than the proper understanding of
their own Scriptures. Practical Portion of Gospel Exposition "Justification by faith, after having been positively
established has come forth triumphant from the two trials to which it has been subjected.
The question was asked: Could it produce holiness? It has shown that it could, and that it
was the Law which, in this respect, was powerlessness itself." The question was
asked: Could this offer be extended to the Gentiles without violating, the promises to
Israel? It has shown that it could. What yet remains? "One thing only: To show the
new principle grappling with the realities of existence, and to depict the life of the believer who by faith has obtained
justification." Far from being a "simple
appendix" not specially related to what has gone before, this practical portion of
the Epistle, "rests not less than the doctrinal portion, on the theme formulated in
Chapter 1 verse 17, 'the just shall live by faith,' for it completes the development of
the word shall live, begun in Chapters 6, 7,
and 8." First the Apostle sketches the consecrated believer's life in a general way in Chapters 12 and 13; then he applies
the moral principles there established to the special
circumstances of the Christians in Rome. (14:1 to 15:13.) In the general application four prominent ideas are
developed: 1. The consecration with which the
believer's new life in Christ begins. -- 12:1, 2. 2. His life as a member of the Church.
-- 12:3-21. 3. His life in relation to the state.
-- 13:1-10. 4. The goal in view. -- 13:11-14. "The Apostle lays down,
as the basis and point of departure for the redeemed life, the living sacrifice which the believer, touched by the
mercies of God, makes of his body, in order to do His perfect will, which is revealed more
and more to his renewed understanding. "This gift of himself the
believer accomplishes, in the first place, as a
member of the Church, the Body of Christ, by humility
and love." He carries it out, in the
second place, in his relation to the "powers that be" which are permitted to
rule "until He come whose right it is"; "and he does so in the two forms of
submission to authorities, [except where this
would conflict with the Law of Love which is the Law of Christ] and justice to all." That which animates and
sustains him in all his relations both with the other members of the Church and with the
world from which that Church has been called out, is the glorious hope which he has unceasingly before him, that of
"Christ coming again, and with Him the day of salvation breaking" -- a day which
shall prove to be a day of salvation indeed to those who are found clothed with Christ. After the application of the
principles developed in the first eleven chapters to the general life of the consecrated believer, the
Apostle proceeds to make special application to
the brethren in Rome, the leading thought of which is found in Chapter 15:2, 3: "Let
every one of us please his neighbor for his good to edification, for even Christ pleased
not Himself." Conclusion "This local application,
while closing the practical treatise, restores the author and his readers to the midst of
the Church of Rome; it thus forms the transition to the epistolary conclusion, which corresponds to the
introduction (1:1-15). From verse 14, indeed, the style again becomes that of a letter. "This conclusion treats
of five subjects. "l. 15:14-33: After having a new justified the very
considerable didactic work which he had written them by the commission which he has
received for the Gentiles, the Apostle reminds the Romans that his apostolic work is now
finished in the East. He hopes, therefore, soon to arrive at Rome, on his way to Spain.
This piece corresponds exactly to the passage, 1:8-15, of the preface." "2. 16:1-16: He recommends to his readers the bearer
of his letter, and charges them with greetings for all the members of the Church known to
him. To these personal salutations he adds, for the whole Church, those with which he has
been charged by the numerous churches which he has recently passed through." "3. Ver. 17-20: He invites them in passing, and in a
sort of postscript, to he on their guard against the Judaizing emissaries, who will be
sure to make their appearance as soon as they hear of a work of the Lord at Rome." "4. Ver. 21-24: He transmits the. greetings of those
who surround him, and even lets his secretary Tertius have the word, if one may so speak,
to greet them in his own person." "5. Ver. 25-17: He closes with a prayer, which
corresponds to the desire with which he had opened his letter, when he said, 1:11, how
much he longed to be able to labor for their strengthening. He did what he could with this
in view by sending them such a letter. But he. knows well that his work will not produce
its fruit except in so far as God Himself will do His part in working by it: 'Now to Him
that is of power to stablish you according to my Gospel."' THE GLORY OF MAN AS "He hath stripped me of my glory, EVERYWHERE there may be found
appeals to men's courage, initiative, enterprise, and endurance -- appeals, which if
heeded will demonstrate qualities of character that are admired by all noble-minded
people. Because of this very general approval of the ability to attain a desired goal by
persistent effort, it is but natural for men to glory in their own achievements. Under
such general conditions it is not surprising that anything in the nature of what is termed
an "inferiority complex" is considered unmanly and unbecoming. The normal man,
from the world's viewpoint, is the individual who has plenty of this self-confidence,
plenty of pride in his ability to accomplish, things -- the man who can point to his
successes, and say, I have succeeded in this undertaking solely by reason of my own skill
and effort. This self-confidence on the
part of men in general is a good and, up to a certain point, a most commendable thing.
Human history is full of the successful exploits of self-confident persistency and
courage, and without this characteristic predominating more or less in the minds of very
many of the race, the progress of mankind would have been well nigh impossible. All honor
therefore to the men who have had faith in themselves, and who by their achievements have
been -benefactors. As outstanding men among their fellows they have much whereof to boast,
at least in the limited realm of earthly things. The Death of Self-Confidence But there is a "realm. in
which self-confidence has no rightful place," says another, writing on this subject
and presenting a contrast between self-confidence and confidence in God. "So long as
self-confidence continues here, there is no hope. Only when self-confidence dies can
something worth while really begin. And this realm is the most important that man ever
touches or ever can touch; in it are not only temporal but also eternal values. It is so
fundamental and vital in human existence and happiness that all other values pale into
insignificance beside it. It is the realm of salvation, or eternal life. "The moment the word
salvation is spoken, another word should be spoken with it. That word is Gospel. For there
is only one way of salvation, as there is one Gospel. And, strange as it may seem, the
Gospel is the death of self-confidence. It offers men something infinitely better than
self-confidence; it assures them of something infinitely better than the most stalwart
self-confidence can ever achieve. Divine Remedy in the Gospel "A popular human proverb
is that God helps those who help themselves. It is not found in the Bible. The Gospel is
something quite different; as some one has truly said, it tells us that God helps those
who cannot help themselves. Indeed, in the things that matter most it is only those who
cannot help themselves that God helps. "All man-made religions
and all man-made schemes of advancement and human progress, appeal to men's pride. The
Gospel never appeals to the pride of men, but always and only to the opposite: their
consciousness of need. Human wisdom would say that this pauperizes men; Divine wisdom
assures us that it enriches men. The Gospel is not the product of men's wisdom; it is 'the
power of God, and the wisdom of God,' even though it is 'unto the Jews a stumbling-block,
and unto the Greeks foolishness.' And of this wisdom that exactly reverses the wisdom. of
men Paul boldly declared: 'I am not ashamed of the Gospel of Christ: for it is the power
of God unto salvation to every one that believeth; to the Jew first, and also to the
Greek.' God's Description of Sinful Man "God provided the Gospel
because He knew, as He has told us in His Word, that men left to themselves are
helplessly, hopelessly, eternally lost. They are lost because of sin and its
all-pervasive, destructive power in their lives. A sinner can have no justifiable
self-confidence; and all men are sinners. In the chapter (the third of Romans) that
declares that 'all have sinned, and come short of the glory of God,' we find also the
terrible indictment of the human race: 'There is none righteous, no, not one: there is
none that understandeth, there is none that seeketh after God. They are all gone out of
the way, they are together become unprofitable; there is none that doeth good, no, not
one. Their throat is an open sepulchre; with their tongues they have used deceit; the
poison of asps is under their lips: whose mouth is full of cursing and bitterness: their
feet are swift to shed blood: destruction and misery are in their ways: and the way of
peace have they not known: there is no fear of God before their eyes.' "This is God's own
description of human nature left. to itself. It does riot mean that every human being has
committed all these overt acts of sin, but that every one has within himself or herself á
sinful nature of this sort,, and the root of all these sins. "There is not much room
for self-confidence here. Appeals to the pride of such sinful human beings fall rather
flat, when the truth is known and the facts are faced. There is only one sincere cry
possible: 'God be merciful to me a sinner.' And God has already been merciful, by giving
His own Son to die a shameful death on the cross as the sinner's Substitute. The wages of
sin have been paid-by Christ. When God three days later raised Him again from the dead, He
gave a receipt. for the payment in full, as some one has said concerning the resurrection.
Those who are willing to accept this payment in their behalf are saved. That is the
Gospel. "Self-confidence dies
when God's Word is really believed concerning ourselves, our exceeding sinfulness, the
temporal and eternal consequences of our sin, and the great sacrifice made in our behalf
by the Son of God as our Savior. When confidence in self is forever ended, and confidence
in Christ begins, then indeed the new life begins. 'Old things are passed away; behold,
all things: are become new."' THE
PROMISE OF "The meek will He guide in
judgment." -- Psa. 25:9. AMONGST the promises of the
Lord relating to the present pilgrimage of the saints, none is more precious than that
which gives assurance of Divine guidance and of the leading of the Lord. Yet it is evident
that this blessing is not realized and enjoyed by many of the Lord's people in a
satisfactory way, and to the extent that His Word warrants them in expecting. Those who
recognize their difficulties thus, should go directly to the great Fountain of truth and
grace, and lay their burden before Him, looking diligently at the same time into His Word.
If this is properly done, the inquiring one will be led to recognize that the promise of
Divine guidance is to the fully surrendered soul, and to such as have taken all the steps
required in obedience to the light given them. It is important to know and to
experience first of all full surrender to the Lord; because if there is any reservation of
self-will, the way of such an one is sure to be obstructed in a measure, and his vision
will not be clear regarding any particular point in which He may be seeking the Lord's
leading. The first thing, therefore, is to be sure that we really do purpose to obey the
Lord in every respect. If then this is our purpose, and our hearts need only to know the
will of God to consent to it and to do it, then we surely can not doubt His willingness to
make His will known and to guide in proper paths. There are many definite promises in
reference to this ; the Master's own words are before us: "He calleth His own sheep
by name, and leadeth them out. And when He putteth forth His own sheep, He goeth before
them, and the sheep follow Him for they know His voice." (John 10:3, 4.) "But
the Comforter, which is the Holy Spirit, whom the Father will send in My naive, He shall
teach you all things, and bring all things to your remembrance, whatsoever I have said
unto you." (John 14:26.) Again, "If any of you lack wisdom, let him ask of God,
that giveth to all men liberally, and upbraideth not; and it shall be given him." --
Jas. 1 :5. In consideration of such
Divine assurances, and many more of similar character, we must believe that Divine
guidance is promised us, and our faith must therefore confidently trust in and accept it.
This is essential, for the Apostle James warns: "Let him ask in faith, nothing
wavering. For he that wavereth is like a wave of the sea, driven with the wind and tossed.
For let not that man think that he shall receive anything of the Lord." (Jas. 1 :6,
7.) Let us settle this point, then, once and for all time, and allow nothing to turn us
from a steadfast faith in regard to it, that Divine guidance has been promised, and that
if we seek for it in the Lord's way, we are sure to receive it. Delighting in the Will of the Lord The promise is, "The meek
will He guide in judgment." The meek are the teachable ; they are the submissive ones
; they delight to do the will of God. And right here is the delicate point with many, of delighting in the will of God where it means the
crossing of their own cherished desires and affections. Another has suggested that the
difficulty often lies in distinguishing God's will for us from the advice of our friends. "Perhaps there are
certain paths into which God seems .to be calling you, of which your friends disapprove.
And these friends, it may be, are older than yourself in the Christian life, and seem to
you also to be much farther advanced. You can scarcely bear to differ from them or to
distress them; and you feel also very diffident of yielding to any seeming impressions of
duty, of which they do not approve. And yet you cannot get rid of these impressions, and
you find yourself therefore plunged into great doubt and uneasiness." Is not the difficulty in this
case most obvious that the individual is trying to please two parties of diverse minds?
And this our Lord assures us cannot be done. How important in this connection is the
standpoint of faith -- the faith that will launch out into the life of full consecration
and surrender to the will of God, and which will cause us to remember that our God has all
knowledge and all wisdom; and as remarked by another, it is "very possible He may
guide you into paths wherein He knows great blessings are awaiting you, but which, to the
short-sighted human eyes ground you, seem sure to result in confusion and loss. You must
recognize the fact that God's thoughts are not as man's thoughts, nor His ways as man's
ways; and that He alone, who knows the end of things from the beginning, can judge of what
the results of any course of action may be. You must therefore realize that His very love
for you may perhaps lead you to run counter to the loving wishes of even your dearest
friends. You must learn, from Luke 14:26-33, and similar passages, that in order to be a
disciple and follower of your Lord, you may perhaps be called upon to forsake inwardly all
that you have, even father or mother, or brother or sister, or husband or wife, or it may
be your own life also. Unless the possibility of this is clearly recognized, you will be
very likely to get into difficulty because it often happens that the child of God who
enters upon this life of obedience, is sooner or later led into paths which meet with the
disapproval of those he best loves ; and unless he is prepared for this, and can trust the
Lord through it all, he will scarcely know what to do." Let us, therefore, dearly
beloved, more and more seek for and strive for that faith that will resign all to Him. and
that will enable us to so diligently search our hearts that we will discern what the mind
of the Lord is, and thus have fulfilled in us the good promise of His Word, of guidance
and help all along life's pathway, until we reach the heavenly goal. WALK HUMBLY with God."
(Mic. 6:8.) The sum of our duty and privilege as Christians is comprised of submission to
and confidence in God: This is the normal state of a holy will, the basis of its
volitions, the sweet undercurrent of its consciousness, which gently constrains it to step
aside from the plumed ranks of its conceited prerogatives and rabbinical assumptions, down
into the company of the little children, lisping, "Abba, Father," with every
decision. In the degree that this state
becomes habitual to the will, do peace and rest take possession of the soul. Cutting loose
from self and every object but God, as a regulating center, brings a spiritual equipoise
to the desires and affections. God would have all His
children learn this simple, yet profound lesson of unconditional submission to and
confidence in His will and ways. The stout resistance of the natural will, contesting
every step in the way to an attainment of this state, makes needful much providential
discipline in most cases; and it would seem that often there is an alteration of purposes
in such heavenly teaching: one series of providences bringing the soul into a condition.
of blind and helpless submission to God's will, and another set inspiring confidence in
His character; the process being continued in order that after the soul has "suffered
awhile," it may become stablished, strengthened, and settled. (1 Pet. 5:10.) Willing
obedience in the schooling would abbreviate the painful discipline, and bring the
subsequent rest-life earlier; for God cloth not willingly afflict us. -- Lam. 3 :33. In proportion as the Christian
becomes submissive and confiding toward God, is true spiritual service for God possible;
for as the self-consciousness of the soul is supplanted by God, consciousness, the will,
ceases from its own works, and enters into its rest in God's will, so that God worketh
more and more in the soul both to will and to do of His good pleasure, and the good works
result which God hath before ordained that we should bring forth. (Eph. 1:10.) Thus a new
world of opportunities opens up continually. Every circumstance assumes the aspect of an
occasion significant of God's will and the soul's pleasure. The Heavenly Father,
well-pleased, saves the important errands for His most faithful and affectionate child.
And work for such a child is in a sense its pastime, for the child does what it most loves
to do-pleases its father! Such a life is at once working and resting. Do you know this sweet
experience, my fellow-Christians? If so, you are aware of the need of watchfulness, lest
the enemy of our peace either thrust or decoy you from your position of submission and
confidence. But if you do not know this
experience, let me ask, Are you willing to know it? longing to know it? Then you may know
it! However harassing are your daily cares, you are for that reason in the exact position
to receive this experience, as the gift of Christ, who calls not to the idle and
unburdened, but says, "Come unto Me, all ye that labor, and are heavy laden, and I
will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in
heart; and ye shall find rest unto your souls; for My yoke is easy, and My burden is
light." -- The Testimony of Jesus. "Leave God to order all thy ways, "What can these anxious cares
avail, "Only thy restless' heart keep
still "He knows when joyful hours are
best, "Nor in the heat of pain and
strife, "All are alike before His face; "Sing, pray, and swerve not from
His ways, Dear Brethren: Your welcome letter of April
10th stating that Brother L. F. Zink will visit the Pittsburgh Class on Sunday, April
20th, is much appreciated. As we are also expecting to have Brother George S. Kendall of
Washington, Pa., that Sunday we have arranged a one-day convention and enclosed herewith
are several programs. We were pleased to have
Brother P. L.. Read of Indianapolis with us last Sunday and also Brother H. E. Hollister
of New York. Both gave us very helpful discourses. The Class has appreciated very
much the Pilgrim visits of the brethren sent out by the Institute. Their ministry has
always been a blessing and help to the friends, and we are thankful for the provision our
Heavenly Father has made in this way for our spiritual needs. The celebration of the
Memorial of our Lord's death was held at 8 p. m., Friday April 11th, in the auditorium of.
the old "Bible House," now known as the O. of I. A. Temple. Eighty-eight partook
of the emblems. The service was an inspiration to each one of us to renew our consecration
and strive to make our calling and election sure. The room and the surroundings brought
back to many of us thoughts of Brother Russell and of Memorial services which we had
celebrated there, and we were reminded of Peter's reply to our Lord's question to His
disciples, "Will ye also forsake Me?" "Lord, to whom shall we go? Thou hast
the words of eternal life." With Christian love and
prayers for the Lord's blessing on your work, I am, Yours
in Christ, J. C. J. -- Pa. Dear Brethren in Christ: Loving greetings in the Lord! I have sent my renewal
subscription for the "Herald" to the brethren at Letchworth, and in common with
many of the Lord's saints scattered over the earth would like to voice my appreciation of
His never-failing care and love for His children. How true the Scriptures are, and how
sure are our Father's promises of fulfillment. When first I came to
understand something of the wonderful Divine Plan 'of the Ages some years ago now, I
bought a text (Joshua .1:5), which would ever remind me of God's faithfulness as I looked
upon it. The words were originally spoken to comfort and reassure Joshua, but oh, how they
have been a source of strength to all God's saints, as they have realized the promise was
also for them, in Christ Jesus, in whom all our Father's promises are sure of fulfillment.
From that time till now I have realized the truth of that promise -- "I will not fail
thee, nor forsake thee"; and through the varied circumstances of life, "joy and
sorrow interwoven, love in all I see." The promise still lives for the child of faith
to sustain, until the promised land is reached. I am indeed very grateful to
our Heavenly Father and our beloved Lord and Head, who has arranged that all "who
hunger and thirst after righteousness shall be filled," using your labors of love for
Him and His saints as one of the means of grace to refresh, cheer and comfort His people
in these last days, by giving kindly advice, exhortations to be ever vigilant, to stand
fast in the liberty wherewith Christ makes free . . . . Just recently we were glad to pass
on a Herald to a fainting soul, still in captivity. One of the articles especially
appreciated was the one entitled "The Delays of Love," which helped this saint
of God, renewing her faith and trust in Him, for she is a great sufferer, but never
murmurs, and gives the praise to the dear Lord for keeping her through it, all. Other
Heralds were passed on, and now you will rejoice with. us that this sister once again
enjoys the liberty in Christ, and when able attends our little Class. Realizing the activities of
the enemy against all in responsible positions amongst God's saints, I have written the
above to encourage you to continue still to "lay down your little all" in His
service. It is wonderful what the Lord did with the five loaves and two small fishes, when
His Father blessed them, and so too your labors of love for Him and His are used by Him
for the comfort and blessing of His people. The letters I always look for, as they are to
me a link with the brethren all over the world, of like precious faith, who are united by
the same Spirit, having been immersed into Christ's death, that in His due time we might
share in His resurrection. May the promise, "I will bless thee and thou shalt be a
blessing" be the portion of all the dear ones, who labor in this ministry, to the
glory of His name. With love in the Lord, Yours
in the One Hope of the Gospel, N. D. S. -- Eng. Dear Brethren: Enclosed find $1.25 for which
please send Vol. II of "The Revelation of Jesus Christ." I have Vol. I, and have
read it too, and can truthfully say I have never read any work so plain, decisive and of
such instructive character in my life. It will open the blind eyes, and cheer the heart of
all who read it, more especially those who love Christ. I am anxious to receive the second
volume and await it with pleasure. Yours
in the love and service of our Master, Dr. C. L. C. -- Wis. Dear Friends and Brethren "Herald" of March 15
is here. We notice the announcement of a new tract, "What is Truth?" and a
synopsis of same. Naturally we are much interested and would be glad to have 25 copies. We
still have an ample supply of other tracts, for which we are glad of the abundance. We are
careful to try to reach interested ones. We find occasional inquirers
who see the tract, "Where are the Dead?" on display in the store. Two young men
came in a few days ago just from Texas -- one of them a reader of Truth literature. His
partner in their business saw the tract and called his attention to it. We gave them a
copy of the "Herald" on "Our Lord's Return and Aft About Hell," and a
copy of the "Plan of the Ages." A traveling salesman picked up the tract on the
"Dead," and I found him reading it and gave it to him to carry along to study.
Such occasions form our "ministry," for which we rejoice, and appreciate having
the attractive reading matter as a "preacher." We send herewith check for $
_____ to be used in the ministry of the "Good Tidings" -- "which shall be
to all people." Yours,
hoping, and seeing by faith the nearness of that time, R. M. -- Ill. VOL. XIII. June 15, 1930 No. 12 IN BEING permitted once more
in the Lord's providence to present another annual review of the endeavors, labors and
ministry of the brethren of this association, we do so in the spirit of hearty
thanksgiving and gratitude to the Giver of all good, for His kindness and grace that have
hitherto helped us and brought us thus far in the journey toward the heavenly Canaan. These yearly reviews of our
united efforts in the Master's service may be made occasions of spiritual profit to us if
we earnestly examine ourselves individually and collectively before the Lord. We are of
one mind in recognizing from the Word of God and the signs about us, that the Kingdom of
Heaven draws nigh, which means that the Church is about to conclude her earthly pilgrimage
and to experience the glorious exaltation with her Divine Lord, to be followed by the
restitution of all things. These are truths of vast importance and suggest the most solemn
question: Are we ready for that promised glorious assembling together when we shall meet
one another in the new life and behold our Savior face to face! Have we the fruits of the
Spirit well ripened in our characters and is the Holy Spirit grandly shed abroad in our
hearts? All Christians of experience well know that the greater their trust in the Lord
and the more zealous and devoted they are to His cause, the more rapid will be their
progress in the race for the heavenly prize set before them. Truly, since by God's grace
we are given to discern with clearer vision the goal of glory, honor, and immortality in
association with our Redeemer in the glorious work of His Messianic Kingdom of a thousand
years, we may earnestly ask, What manner of persons ought we to be in "all holy
living and godliness?" while awaiting that blessed consummation. The various means and
resources which in the Lord's providence are at our disposal today, we have sought to use
in carrying nut the commission and instruction of our Divine Master, to preach the Gospel
to the meek, the teachable, and such as hunger and thirst for truth and righteousness.
That commission embraces further the announcing in as clear a form as possible that
spiritual truth which our Lord said contains sanctifying power -- "Sanctify them
through Thy truth, Thy Word is truth." That Word from above has sanctifying power
because it reveals what is that good and acceptable and perfect will of God. In the
primitive Church the spoken word was the principle means of proclaiming the truth. Now in
addition to that form of ministry God's people can make use of the printed page, which
affords a very wide field of activity and ministry of the Gospel. By this means those who
are isolated and who live in remote districts can have the Divine Message proclaimed to
them and have the Truth brought to their door through the mail, and thus have the
advantage of Christian fellowship and close communication with other Christians even
though they can seldom meet with other brethren face to face. Days of Peril Our publication, "The
Hera1d of Christ's Kingdom," has proven to be one of the most effectual means of
encouraging and edifying the Lord's people generally. Through this medium the friends not
only receive profitable expositions of spiritual truth, embracing doctrinal, devotional,
and prophetic lines of study, but realize additionally a means of touch and more or less
of fellowship through the letters and testimonies that are frequently published.
Occasionally an article appearing in the journal has been suggested by a testimony or
question contained in some letter received in the office. Perhaps if there is any one
line upon which there is full harmony .and unity of thought amongst the brethren, it is
that of the belief that we have approached unto the end of the Age, that we are living in
the last days of the Church's experience and that this time is one of peculiar and crucial
trial upon God's people the world over. The
recent years during which new and strange circumstances have come about, which have been
the occasion for various issues, questions and problems amongst the brethren of the Truth
generally, confirms the conclusion- that the present is indeed the perilous days of which
the Apostle wrote. It has seemed therefore that
there is a special need in these days for a ministry, having as one of its principal
objects that of comforting the brethren, of confirming the faith of the saints and of
assisting them to preserve a clearness of vision with regard to events and conditions in
the Church as well as the providences of the Lord amongst His people; further, that of
encouraging the friends in the attitude of sobriety and watchfulness as well as zeal in
the service of our Master. While the attitude of those
having the responsibility of this ministry is definite and positive with regard to all
those doctrinal truths that are clearly defined in the Scriptures, especially that which
is fundamental to our standing and fellowship in Christ, they have endeavored to maintain
a broad and tolerant attitude toward those who differ on one or another of the details of
our faith, and to avoid making tests of those points of difference that are not vital to
our salvation and fellowship. While due consideration must be given to an intelligent
understanding of the essential doctrines of Christ, our brethren believe that a heart
appreciation of doctrinal truth is even more important, and therefore have sought to
encourage, in the various articles in the "Herald" the devotional spirit, which
is the spirit of consecration, and to impress upon all, the need for a practical
application of the principles of the truth to the daily life, in order to the realization
of the promised sanctification of the Spirit, and the achievement of that end or goal
placed before us -- that of being made meet for the inheritance of the saints in light. Should Seek to Put Away Spirit of Intolerance There is sore need today for a
clearer understanding of the great privilege that Christians have of being united in
Christ. From the commencement of this ministry nearly twelve years ago, there has been
featured in the "Herald" the importance of recognizing the broad basis of
Christian fellowship -- that the brethren everywhere should seek to put away the spirit of
sectarianism and intolerance and to recognize the grand foundation on which all should
stand and be united together, that basis being faith in the redeeming blood of Christ and
consecration to the Divine service. Nor do we know of any better method of breaking clown
the barriers that keep various brethren apart, and of encouraging the spirit of unity
amongst the brethren, than that of urging upon all a larger possession of the Holy Spirit,
and of laying before the friends line upon line and precept upon precept of the Divine
counsels and the Divine will as to how brethren should dwell together in unity and seek to
build up one another in our holy faith, as members of the same Body of the Anointed One. In this connection the
brethren who have had this ministry in charge desire to acknowledge the various
sympathetic and helpful suggestions bearing upon one feature or another, that have come
from brethren here and there. Indeed we take occasion here to remind all that the brethren
appointed to these positions of service each year, as directors and as members of the
Editorial Committee, make no claims to have any monopoly over the Truth or over the
interpretation and exposition of spiritual truth; nor is there the slightest thought among
any of our brethren that this Institute is a Divine channel, having the custody of the
Church and the brethren, and appointed of God to decide for all what is truth. To the
contrary, all such claims have been stoutly resented as being positively unscriptural and
entirely out of order for any brother or any company of brethren to make. And we have
urged upon all to consider that the ministry of this Institute is one of co-operation in
which all may share who desire to be thus associated together. As the readers of the
"Herald" are aware, brethren of ability outside of the Editorial Committee are
invited to contribute articles for publication. In harmony with the foregoing we have
recently had inserted on the second page of the "Herald" as a standing feature
the following statement: "The brethren having this
ministry in charge desire it to be fully understood that the co-operation of their
consecrated brethren everywhere is at all times most welcome. Suggestions designed for the
promotion of 'Zion's' welfare are not only cordially invited, but may be sent in, in the
full assurance that they will receive very sympathetic consideration." How the Brethren May Co-operate The "Herald"
subscription list has continued to keep up very well, with encouraging increase. The list
now stands at approximately 3000 subscribers, which probably represents three times that
number of interested readers. While from one standpoint the number seems small, yet in the
light of all the circumstances of our day and in view of what we are led to reasonably
expect for this time, it seems that there is much room for encouragement in the measure of
response and in the number of brethren in various parts of the world who are able to
exercise spiritual discernment and appreciate their privileges of standing free in Christ
and of growing in His likeness. We have called attention from
time to time to the fact that the friends may secure extra copies of each issue of the
"Herald" for distribution among those who appear to be susceptible to the
message. Certain articles are thought to be specially in season and appealing; the friends
have been assured that they may feel free to order these, or send us addresses and we will
mail the paper direct. A good number of the friends have taken advantage of this and are
constantly ordering extra copies, especially of certain issues. Then we made the further
suggestion not long since that we would be pleased to include an extra copy of each issue
of the "Herald" free to every subscriber who would promise to pass on such copy
to others who showed signs of interest and a desire to read. This suggestion has met with
very favorable response and a good number are now receiving extra copies, which we believe
are doing a good work in spreading the Message and reaching other interested hearts. It is
hoped that still others will realize their privilege of being regularly engaged in giving
out sample copies of the journal. Work of the Evangelist What we may designate the
evangel department of our work relates to the ministry of brethren traveling from place to
place and visiting sometimes the twos and threes and other times regularly organized
Classes, numbering from five to one hundred. How alike to the circumstances in the
primitive Church are those of our time in respect to this line of the ministry! Under the
direct guidance of the Holy Spirit through the Apostles the evangelistic ministry was the
one principally employed for spreading the Message and comforting and building up the
brethren. Various brethren of ability were directed here and there to minister to the
spiritual needs of the Churches, to "confirm the souls of the saints"; and the
Divine blessing richly attended all such endeavors. Of the good results of this service in
our midst, we have constant evidence through the letters which come from far and near. The
messages received indicate that these ministries are increasingly in demand and of
spiritual uplift to the friends. During the past year five
brethren have given considerable time to this branch, and the various travels and tours
have included much of the United States and Canada. A number of additional brethren have
been enabled to make local visits from their home towns to other Classes on Sundays, which
have been productive of real encouragement and help to a good number. To the Lord or glory
be all the praise, and to His people, the true wheat,. more and more of blessing. Miles Traveled 52,037 Forsake Not the Assembling General gatherings of the
brethren in the nature of conventions continue to be fruitful in spiritual blessings of
encouragement, zeal and brotherly love. This is as it should be. In the early Church
believers were admonished to come together frequently for fellowship and to exhort one
another in the life of faith. In fact they were warned not to forsake the assembling of
themselves together, "and so much the more as ye see the day drawing on." Now we
see "the day" of Christ nearly at hand and we are anticipating in the near
future marvelous developments and events. Truly, then, how much the more we should seek
the fellowship of saints, seek those influences of the Spirit by which to realize fresh
courage to press on in the pilgrim way until our gathering unto Him is complete. Our association has
co-operated in some fifteen of these general conventions during the past year; notices of
these and reports concerning them have appeared in the "Herald"; hence we will
not mention further details here. From what many have written us concerning the
encouragement and spiritual uplift received, it seems evident that these conferences have
been most profitable and refreshing seasons of fellowship. And the convention spirit
continues active; at the time of preparing this Report there are as many as six general
gatherings planned for this season in various parts of the land, which no doubt will
afford opportunity for a considerable number of brethren to realize further encouragement. All May Share in the Ministry The privilege of witnessing to
the Truth through the distribution of free literature, tracts, etc., is still appreciated.
by many, and a method we most earnestly recommend to all to avail themselves of as far as
they have opportunity. The distribution of the tracts has not gone forward on a large
scale, but there have been. quite a good many of the friends here and there giving out the
message in this way, sometimes sending the tracts through the mail and at other times
passing them direct to individuals whom they hope thus to interest. Letters are
continually received in our office from those who have just been handed a tract, and
apparently real interest has been aroused as indicated by the inquirer expressing his deep
interest and asking for a copy of "The Divine Plan," or by requesting a
"Herald" subscription, etc. We have just recently had printed a fresh supply of
five different tracts treating the Truth in general from various standpoints. Mention of
the different topics of these tracts is frequently made on the second page of our journal,
and the brethren are urged to order these freely for general distribution. We are
confident that none who thus serves in the spirit of love and consecration to God will be
without a resultant blessing. Expositions of Divine Truth The branch of our ministry
represented in the circulation of the several expositions of the Bible, is one that
continues to have the Lord's blessing in a real encouraging measure. First amongst these
are the six volumes of "Scripture Studies," by our beloved Brother Russell. The
First Volume of "Studies in the Scriptures," "The Divine Plan of the
Ages," we regard as especially appropriate for general circulation, containing as it
does an epitome and a most lucid setting forth of God's eternal purpose. For this reason
the Institute published a special edition of this volume some years ago and we still
have a supply of these on hand. The two volumes of the
exposition of the Apocalypse, "The Revelation of Jesus Christ," and the
exposition of the prophecy of Daniel, are continually in demand and are being well
received by many of the friends who in their correspondence are repeatedly giving
assurance of how much they are being assisted and uplifted spiritually in the study of
these expositions. The volume recently announced
in the "Herald," "The Desolations of the Sanctuary," written by two
brethren in Germany about two years ago, and of late translated into English by friends in
this country, is quite in demand and is going rapidly into circulation. Just at this time
there is more than the usual awakening amongst the brethren with whom we were formerly
associated, and this volume being a careful, sober and dispassionate review of the
circumstances and developments since Brother Russell's death, which have resulted in the
most severe and crucial tests among the brethren of the Truth the world over, ought to be
the means of doing a vast amount of good; indeed it is a work that is very much needed and
many are acknowledging that the entire situation is clearing up before them in the light
of this exposition. We know of no better instrumentality of helping other brethren who
admit that they are sadly confused and distressed. Speaking often One to Another Growing out of the various
branches and activities of this ministry is the work of the correspondence. The issuing
regularly of the "Herald," the constant sending forth of various Scripture
expositions, together with the general distribution of free tracts, form the background
for our correspondence work. Aside from many communications containing orders, letters of
deep and grateful appreciation are received daily, some of which are published in the
journal. Others make requests for further explanation regarding some portion of Scripture,
doctrinal lines or with regard to some feature of the ministry. Still others are letters
of general fellowship, sometimes relating to Christian experience of both joys and
sorrows, and others asking for advice and counsel in connection. with some deep perplexity
or crucial trial. All of these messages are most welcome even though we cannot always give
as extended answers as we would like. Indeed it is counted as a sacred privilege to assist
other weary and way-worn travelers, who often specially encourage with the word of
assurance that our prayers and feeble efforts have been availing. Number of letters and
cards received, 4,948. Number of letters and cards sent out, 6,155. Unto the Uttermost Part of the Earth Since our literature, the
"Herald," Bible expositions, tracts, etc., go to many of the foreign
countries, it is understood that these also are included in this report. Amongst these
are the following countries: Canada, Great Britain, Australia, New Zealand, Greece,
France, Germany, Finland, Scandinavia, Holland, British West Indies, South Africa, etc.
There are faithful brethren in all of these countries who are very zealous and active to
cooperating in this ministry and are doing all they can to encourage and assist others in
a better understanding of the Lord and His providential leadings as they relate to the
last times. The awakening and development of interest looking this way has been quite keen
of late in several of these countries which gives confidence that the Lord is truly
dealing with His people and assisting them out of confusion and distress into the light
and liberty in which they truly rejoice. We would snake mention again that many of the
"Herald" articles are translated into the German and Finnish languages and are
given general circulation amongst those people. Our dear Brother Lauper of Degersheim,
Switzerland, is principally responsible for issuing the "Herald" in the German
language and Brother Waino Berghall of Finland is looking after the issuing of a regular
periodical in the Finnish language. The faithful labors of brethren in Great Britain,
Australia and elsewhere are most warmly appreciated. The Spirit of our gracious Master as
it is evidenced in His people of every clime, is the same, and draws together in one
common bond of brotherhood true disciples of Christ. __________ TREASURER'S FINANCIAL STATEMENT May 15, 1929 to May 15, 1930 Balance on hand May 15, 1929 $ 938.71 Receipts during year: Tract Fund $6,843.81 Disbursements during year: Herald Expense $5,739.92 Balance on hand, May 15, 1930 $
1,314.03 AUDITORS' STATEMENT Brooklyn, N. Y.; June 7, 1930. To the Pastoral Bible
Institute: Your committee appointed, one
member each by the Ecclesias at Boston and Lynn, Mass., and Brooklyn, N. Y., have today
examined the books of account of your financial officers for the year ending May 15, 1930. We find the books carefully
and neatly kept, found no errors in the accounts, and believe the attached statement to be
correct. Respectfully
submitted, (Signed) W. J. Hollister ________ Be of Good Cheer As a final word, while all
brethren who are faithfully co-laboring with the Lord in the work of making ready the
Bride for union with the Heavenly Bridegroom, may consider themselves greatly honored in
such ministry, yet it is always well to remember that the complete design and purpose are
primarily the Lord's; and the principle of our Father's dealing with us -- allowing us to
be light-bearers to others -- seems to be as much or more to develop and bless us through
the incidental labor and sacrifice, as to bless those to whom we bear the light; for
unquestionably God could spread the Truth without our feeble aid. And the Lord has. so
placed us that our sacrifices must be free-will offerings, and the measure of our
sacrifice and self-denial, in whatever form must, in our Lord's sight be the gauge of our
love and appreciation of His favor and of the exceeding great and precious promises. Let
the brethren everywhere be zealous. in encouraging one another to stand fast in the faith,
to bid each other be of good cheer and of thankful heart; while we trust that we all shall
be more faithful and more used in the blessed service during the year begun, and that it
shall be yet more rich in grace, knowledge, love and good works of faithful stewardships,
let us render thanks for the favors and blessings past; for by the grace of God: we are
what and where we are. The Annual Meeting of our
association set for the first Saturday in June has just been concluded. The brethren
assembled at the appointed time, about two o'clock on the above date, and the meeting
continued for about four hours. Though the attendance was not large, the meeting was an
interesting one and an occasion for the brethren to give hearty thanks to the Lord for the
evidences of His manifold blessing and His providential care whereby another year had been
spent in His service in which earnest endeavor had been made to advance the interests of
the Truth and to honor the name of the Lord. Considering that the brethren of this
association are scattered over a vast amount of territory involving several thousand miles
distance, it was not expected that a large proportion of the members of the Institute
could be present in person; thus it was that the majority took advantage of the provision
made whereby all could be present by proxy. The meeting was opened with
exercises of worship and praise, hymns, etc. In the prayer that was offered, the grace and
goodness of the Lord as revealed in numerous ways was thankfully acknowledged and His
special blessing invoked upon the conference to the end that His will might be carried out
and His good pleasure fulfilled in the exercises of the Annual Meeting. Following the reading and
approval of the Minutes of the Annual Meeting of last year there was a general review of
the work of the year just closed; the Reports of the Secretary, Chairman, and Auditing
Committee were read. These were all heard and accepted with pleasing interest and
appreciation and on motion were unanimously approved. The meeting was then open to
any suggestion or constructive criticism. This opportunity was taken advantage of and
there followed a general discussion in which various suggestions and points were expressed
with regard to how the work of the ministry might be extended and present methods improved
upon. As a result of this discussion several resolutions were offered and passed setting
forth several recommendations to be submitted to those who should constitute the newly
elected trustees. This feature of the meeting being concluded, the next was that of
balloting for directors for the ensuing year, after which the results were declared,
showing the election to office of the brethren whose term had just expired; the vote was
approximately unanimous. The names of these having already appeared do page 149 of the May
15th issue of the "Herald," we omit mention of them here. It was gratifying to observe
that the results indicated a more extensive interest taken in this election by the friends
throughout the entire field, and the vote more general and widespread than had been
realized for several years. The brethren again appointed to office as directors gratefully
appreciated the confidence thus expressed in their re-election and regard the outcome as
an evidence of endorsement of the proceedings and achievements of the past, confirming
what is generally expressed in the correspondence of the brethren far and near. The
re-elected brethren were entirely willing for their services in this direction to
terminate altogether, and to commit the responsibilities to others, if that were the
Lord's will and the wish of the friends. They now earnestly solicit the prayers of the
friends in all parts, that during the year just ahead they may in the spirit of piety and
true consecration, endeavor to handle the holy things in such a way that the Lord may be
pleased and the interests of His Truth and His people may be prospered according to His
will. In the meeting of the newly
elected Board of Directors, which followed the Annual Meeting, the outlook before them was
earnestly considered, and was an occasion, as indeed are all the Directors' conferences,
of deep and personal self-examination, that everything in the nature of pride, ambition,
selfishness, and roots of bitterness may be kept down, and that their own spirits may be
chastened and brought into full subjection to the mind of the Lord. [Contributed] "Behold!
Days are cowing, says the Lord, when 1 will complete DURING this Harvest time, our
returned Lord and Head has been pleased to shed much light upon the pathway of the
consecrated concerning the "deep things" of God. Among the truths made clear to
the watchers, those relating to the Covenants and Sin-offerings stand out prominently, for
they are intimately associated with the deepest of all truths, namely, the understanding
of what is the Scriptural viewpoint regarding Christ -- that since Pentecost,
"Christ" is not one, but many. "As the body is one, and hath many members:
so also is Christ." (1 Cor. 12:12.) The question of the Covenants lies at the very
foundation of the Divine Plan, yea, and at the foundation of our faith too, because if
these matters are not understood, we shall not have a strong faith to enable us to
withstand the assaults of the Adversary, in this evil time during which we live. We shall
be liable to be tossed about by every wind of doctrine, and possibly make shipwreck of our
faith altogether. Those who have been privileged
to "walk in the light" for a number of years, can look back and see that from
time to time the Lord has permitted various ones to raise serious doubts on these very
things, in order to test the faith of His people in His precious Word and their
unqualified allegiance to Him. This is only to be expected, for it is our appreciation of
the mystery of Christ and the part which the Church is privileged to have, by His
matchless grace, in the Sin-offering and in the mediation of the New Covenant, which make
for vital union with our living Head. If our great Adversary can take from us this key to
the Divine Plan and thus measurably detract from our fellowship with Him, he knows that he
has done no small thing. Today, once again, these precious teachings of the Divine Word
are being called into question by many of the Lord's people and it would seem profitable,
therefore, that a review should be made of the things which we have learned on this
subject, in order to be "thoroughly furnished" in regard to the truth in this
connection. To obtain the right
perspective of the subject, it will be necessary to outline briefly the other two great
Covenants which are set forth in the Scriptures. There are many covenants mentioned in the
Bible, but three, the Abrahamic Covenant -- generally termed the "Promise" --
the Law Covenant and the New Covenant, are of outstanding importance and are quite
distinct from other individual covenants. They indicate the nature of the blessings and
hope for each Age and have to do with the world's salvation from death and sin; for
instance, the Law Covenant determines when the Jewish Age began and when it came to a
close, containing the hope which God offered to His people at that particular time. The Abrahamic Covenant or Promise The oldest of the three
Covenants is the one which was made and confirmed in Abraham's day. It was a Promise, or
Covenant, regarding a son and was fulfilled in miniature, when Isaac was born to Abraham
through Sarah; as the Apostle affirms, "This is the word of promise, At this time
will I come, and Sarah shall have a son." (Rom. 9:9.) In reality, as explained by the
Apostle Paul when writing to the Galatians, the Promise made to Abraham related to Christ,
as we read: "Now to Abraham and his seed were the promises made. He with not, And to
seeds, as of many; but as of one, And to thy seed, which is Christ." (Gal. 3:16.) As
the Apostle affirms, there is only one seed of the Promise, which was not a promise to the
world, although it vitally affected their interests. The very fact that it was stated to
Abraham that this Son (that is, Christ) would be so great that He would be able to bless
all the families of the earth, implied exaltation to heavenly glory. (Gen. 22:17.) The
blessing of the families of the earth, however, is not done under the Abrahamic Covenant,
but when Christ has been made complete, the Covenant will cease to operate and the New
Covenant will be ushered in, through which the blessings will come. In harmony with this,
after the marriage of Isaac and Rebekah and the death of Sarah, Abraham took another wife,
Keturah (meaning "fragrance"), who fitly represents the New Covenant, and the
fruition of the Divine Plan -- an everlasting tribute to the Divine Author. Who is Christ? The Apostle brings to our
attention, once again, that Christ is not one but many members, when he demonstrates that
the Church are called to be joint heirs in the same Promise. All know the allegory of
which he makes use -- Sarah represents the Covenant, Abraham typifies God (Isa. 54:5), and
Isaac, the one brought forth, fitly represents the children of the Covenant. Thus, he
affirms, "Now we, brethren, as Isaac was, are the children of promise." (Gal.
4:28.) Again, "If ye be Christ's then are ye Abraham's seed, and heirs according to
the promise." (Gal. 3:29.) This Covenant has as its object, therefore, the selection
and bringing forth of Christ, that privileged company which will bring blessing to all the
families of the earth -- "heirs of God, and joint-heirs with Jesus Christ."
(Rom. 8:17.) As the antitypical Isaac class, by Sarah (who is mentioned in Galatians only
in connection with the Abrahamic Covenant), Christ is thus brought forth, not through
the New Covenant, but by the oldest of the Covenants -- the Abrahamic. Although the Covenant was made
and confirmed in Abraham's day, it was "barren" of results for many years --
until Christ came. During the corresponding period in the type, Ishmael, the child of the
bondwoman, Hagar, was born to Abraham, and this is a figure of the Law Covenant. Hence we
read, "Why then the Law (Covenant)? It was appointed on account of transgressions,
till the seed should come to whom the promise related; having been instituted by means of
angels, in the hand of a mediator." (Gal. 3:19.) The Apostle points out, however,
that the Law Covenant did not in any way affect the Abrahamic Covenant. "Now this I
affirm, that a Covenant -- engagement previously ratified by God [that is, the Abrahamic
Covenant, the Law issued four hundred and thirty years afterwards does not annul, so as to
invalidate the promise." -- Gal. 3:17, Diaglott. The Law Covenant The Law Covenant was made with
the Jewish nation only on the one hand and God on the other, with Moses as mediator --
being made binding by the blood of typical sacrifices. (Heb. 9:18.) These sacrifices,
however, unlike those which followed later, did not take away sin, for the Jews were
regarded as the people of God and promised to keep the Covenant -- although, from the
literal point of view, every child of Adam is a sinner. However, as the Apostle argues,
until the Law came, sin was not imputed, and not until they had been bound by the Law
Covenant by the sprinkling of blood, did they realize that they were not able to keep the
Law; so God gave them subsequently a Day of
Atonement. The enjoining of the Law Covenant and the Day of Atonement, are two pictures
which must be kept separate, to avoid confusion; thus, the Law contained a shadow of the
sacrifices that were to follow. The Covenant could not give life to any of the dead and
dying race; it served rather as a standard, whereby it could be proved whether those already possessing life were worthy of its continuance. The only one in this category, as all
know, was the Lord Jesus. This Covenant, therefore, revealed to those in the right
attitude of heart, their fallen condition and, as the Apostle affirms, it thus led to
Christ, the One who could take away sins. "Wherefore the law was our schoolmaster to
bring us unto Christ, that we might be justified by faith." -- Gal. 3 :24. Law Ended In Romans 8:3, 4, the Apostle
declares, "For what the law could not do, in that it was weak through the flesh, God
sending His Son in the likeness of sinful flesh, condemned sin in the flesh: that the
righteousness of the law might be fulfilled in us, who walk not after the flesh, but after
the Spirit." In the type, Hagar (who pictures the Law Covenant), was cast off and
sent away, not because of her own sin, but because her child, Ishmael, mocked the true
child of promise. (Gen. 21:9.) Likewise, in antitype, the children of the Law Covenant
were cast off, not because of any weakness on the part of the Covenant itself, but in view
of their own sin and inability to keep the requirements. "Thus saith the Lord, Where
is the bill of your mother's divorcement, whom I have put away? [There was not a
"bill of divorcement," because Hagar had not sinned] . . . Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put
away." -- Isa. 50:1. The Age of types and shadows
with the Law Covenant, ended, as in the allegory of Abraham and his wives, with the birth
(bringing forth) of the true child of promise -- Christ. "Christ is the end of the
law, for righteousness to every one that believeth." (Rom. 10:4.) The Apostle also
sets forth the same truth in Romans 7, under the figure of husband and wife. He told those
to whom he was writing that the husband (Law) was killed (ended) in the sacrifice of
Christ and that they were free, therefore, to be married to another husband.
"Wherefore, my brethren, ye also are become dead to the law by the Body of Christ;
that ye should be married to another, even to Him who is raised from the dead, that ye
should bring forth fruit unto God." -- Rom. 7:4. The Law Covenant, therefore,
ended with the. conclusion of the Jewish Age and forthwith the older Covenant; which until
that time had been "barren" of results, began to bring forth fruit. (Isa. 54:1.)
The Abrahamic Covenant will continue to operate until Christ is fully brought forth --
Christ the Head and Christ the Body, all one in Him and then will the New Covenant have
been ratified and will go into operation. The New Covenant The New Covenant, then, which
it is desired to consider particularly, is yet future in the Divine Plan. It will be
remembered that this Covenant was first mentioned by Jeremiah, the Prophet, "Behold
the clays come, saith the Lord, that I will make a New Covenant with the House of Israel,
and with the House of Judah." (Jer. 31 :31.) A clue is given concerning the time when
this Covenant (which is to be made with Israel), will go into effect, for in verse 33 it
is recorded, "After those days, saith the Lord, I will put My law in their inward
parts, and write it in their hearts; and will be their God, and they shall be My
people." The Prophet Joel makes it clear that "afterwards" God will pour
out His Spirit upon all flesh. The days, quite evidently, refer to the days of the Gospel
Age, when the Spirit is given only to the servants and handmaidens (Joel 2: 28, 29),
whereas "after those days" has reference to the Millennial Age and time of
Israel's favor; and it is after those days that this New Covenant will be made and
completed. -- Heb. 8:8. This is quite in harmony with
the argument of the Apostle in the Book of Hebrews. It is affirmed therein that "now
hath He obtained a more excellent ministry" -- that of making atonement in
"heaven itself," by reason of His high exaltation -- and, continues the Apostle,
"By how much also He is the mediator of a better covenant, which was established upon
better promises," which identifies Him as the One who has been appointed the
Mediator. It is one thing, however, to be the Mediator, but quite another thing to
mediate-that is, to begin the function of the office; in like manner, our Lord is King,
but He has not yet begun His reign of power. In verse 7 of the 8th Chapter of Hebrews, the first covenant
is contrasted with the second, "If that first covenant had been faultless, there
should no place have been sought for the second," and in the following verses the
words of the Prophet Jeremiah are quoted, which give the necessary details. It is evident
that the Covenant must be future, for "they shall not teach every man his neighbor,
and every man his brother, saying, Know the Lord : for all shall know Me, from the least
to the greatest." In passing, it should be noted that the New Covenant is never
spoken of in the Scriptures in relation to spiritual life; no, human life only. The first
Covenant offered perfect human life to Israel, and had they been faithful, they would have
become a nation of priests to bless the world, but it was not "faultless," hence
the New Covenant is to be established, which is to bring perfect human life (first to
Israel), and it will not fail to bring this to pass, for it is a "better"
Covenant. "When I shall take away Their Sins" Further, the New Covenant is
to be made with Israel when regathered. "Behold, I will gather them out of all
countries, whither I have driven them in Mine anger, and in My fury, and in great wrath;
and I will bring them again unto this place, and 1 will cause them to dwell safely: and
they shall be My people, and I will be their God and I will give them one heart, and one
way, that they may fear it Me for ever, for the good of them, and of their children after
them: and I will make an everlasting covenant with them, that I will not turn away from
them." -- Jer. 32:37, 40. In further confirmation of
this fact we draw the attention of the reader to the following additional Scriptural
testimony on this point. "Like as I pleaded 'with your fathers in the wilderness of
the land of Egypt, so will I plead with you, saith the Lord God. And I will cause you to
pass under the rod, and I will bring you into the bond of the covenant." (Ezek.
20:36, 37.) "Moreover I will make a covenant of peace with them; it shall be an
everlasting covenant with them: and I will place them, and multiply them, and will set My
sanctuary in the midst of them for evermore." (Ezek. 37:26.) "Ho, every one that
thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea,
come, buy wine and milk without money and without price . . . . Incline your ear, and come
unto Me: hear, and your soul shall live; and I will make an everlasting covenant with you,
even the sure mercies of David." (Isa. 55: 1-3.) The Apostle demonstrates that
blindness in part is come to Israel "until the fullness of the Gentiles be come
in," and then proceeds, "So all Israel shall be saved [when the call to the
Gentiles closes] : as it is written, There shall come out of Sion the Deliverer, and shall
turn away ungodliness from Jacob [the work of the glorified Christ in the Millennial Age]
: For this is My covenant unto them, when I shall take away their sins." (Rom. 11:26,
27.) Israel did not keep the Law Covenant and hence are receiving "double" for
their sins. "They continued not in My covenant, and I regarded them not, saith the
Lord" (Heb. 8:9), which agrees with the marginal reading of Jer. 31:32; "Should
I have continued an husband unto them ?" No, they were cast off, but this New
Covenant, however, is to be made after the time
of disfavor and confirms the interpretation of the phrase, "after those days." Some have suggested, however,
that while the New Covenant is future, as shown above, it is already in operation during
this Age, because, it is. claimed, none can come to God except through a covenant. In
order to examine this matter, therefore, it is necessary to see how a standing before God
is obtained in this Age and to realize that a covenant is not essential for this purpose,
if God pleases to have it otherwise. Faith-justification Many centuries before the New
Covenant was even promised, God was pleased to accept into fellowship with Himself, those
who would exercise the necessary faith, for example, Abraham and the other Ancient
Worthies. They certainly did not come to God through any covenant, but on the basis of
faith, and it is this method which God has graciously adopted for the calling out of
Christ during the Gospel Age. The Apostle tells us that the faith of Abraham, was
"imputed to him for righteousness" and adds, "It was not written for his
sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if
we believe on Him that raised up Jesus our Lord from the dead"-our justification is
like that of Abraham and in each case such are justified by faith in God (and in His Son)
and not justified by a covenant. (Rom. 4:22-25; 5:1.) Once we are justified by faith, we
have peace with God, needing not for any one to mediate between us (just like the Ancient
Worthies), for this is the Age when "no man can come to Me, except the Father which
hath sent Me draw him." (John 6:44.) Thus, we draw nigh to God, not through a
mediator, but at His own gracious invitation. It is only by faith in Him that we gain
access to the grace wherein we now stand -- the matchless grace of the High Calling. Jesus
died not to purchase spiritual life for us, but the perfect human life lost by Adam, and
if we are willing to consecrate all to His service, then the Father is willing to release
us from all condemnation (not merely covering our faults and blemishes, as He did with
Abraham, in justification) and to lift the death sentence, giving us all the benefits of
Christ's sacrifice which we should have had in the next Age. This constitutes our bodies a
living sacrifice (Rom. 12:1), for they .could
not be made alive if atonement had not already been made for "Himself and His
house" in the Most Holy (heaven itself). We are only given life in this sense if God
sees that we are willing immediately to relinquish it in consecration, for this is the Age
of sacrifice. Once we are in Christ, however, as part of the great Priest "there is
therefore now no condemnation to them which are in Christ Jesus, who walk not after the
flesh, but after the Spirit." (Rom. 8:1.) The vital point is that we do not come into
"Christ" and thus receive the blessings of the Abrahamic Covenant through the
operation of the New Covenant, but on the basis of faith. In other words, we get a
standing before God (like Abraham) in the first place not through a covenant, but through
the exercise of faith. How different this arrangement from that when the New Covenant is
inaugurated; it will be enjoined (like the Law Covenant) and the people will not be
invited to come to God, but will have to obey if they are to live before Him. In the days
of the New Covenant, each man will die for his own sin (Jer. 31 :30), which is not the
case at present. Moreover, once in Christ, we are regarded as part of Himself, and again,
need no mediator, for Christ has no need to mediate on behalf of Himself. While This might not convince
some, it should be made clearer if two questions are now considered, (1) Who is the
Mediator of the New Covenant? and (2) How is the New Covenant ratified? This will prove
that the Covenant must be future and, incidentally, that we, therefore, cannot be under
the Covenant, if it is not yet in operation. Who is the Mediator? There seems to be a little
confusion on this point. Because the Apostle often states that Jesus is the Mediator, many
maintain that Christ, the Priest of not one, but many members, cannot be the Mediator --
that the Mediator is Christ the Head alone. Before dealing with this point, let us notice
a few texts which associate the Church in the mediatorial work. "I have heard thee in
a time accepted . . . now is the accepted time; behold, now is the clay of
salvation." (2 Cor. 6:2.) This applies to the Church and is a quotation from Isa.
49:8. "In an acceptable time have I heard thee, and in a day of salvation have I
helped thee; and I will preserve thee [future tense], and give thee for a covenant of the
people, to establish the earth, to cause to inherit the desolate heritages." The
Prophet looks back over the accepted time (the Gospel Age) and then looks to the future --
the New Covenant, to bring restitution. This must include the Church and is in harmony
with Isa. 42:6: "I the Lord have called thee in righteousness, and will hold, thine
hand, and will keep thee, and give thee for a covenant of the people, for a light of the
Gentiles." In 2 Cor. 3 the Apostle
contrasts the inauguration of the New Covenant with that of the Law-verse 7, " If the
ministration of death, written and engraven in stones, was glorious, so that the children
of Israel could not stedfastly behold the face of Moses for the glory of his countenance;
which glory was to be done away: How shall [future] not the ministration of the spirit be
rather glorious ?" He states in verse 6 that we are able ministers of the New
Covenant, but far from affirming that we have already entered the office of ministration,
he tells us in verse 12 that this is our hope -- "Seeing then that we have such hope,
we use great plainness of speech." The Mediatorial Christ of Many Members Jesus, as a man, was not the
Mediator, but when He came to Jordan, He was there begotten to the new nature and received
the earnest of the great heavenly inheritance which would enable Him to bless all the
families of the earth. It was the anointed Jesus, as the Christ of God, who was the
Mediator, although He did not then begin to mediate. Some suggest that Jesus mediated on
the Cross, but sacrifice and mediation are quite distinct, the former being simply the
basis for subsequent mediation, which implies functioning between two parties -- certainly
not the work of one in death. At His resurrection, Christ entered into His inheritance
actually, but He did not mediate (although the Mediator), and likewise, He did not
commence His reign, (although the King of glory). Why did Christ not begin the mediatorial
work? Because after Pentecost, Christ was no longer to be one, but many members were to be
added -- "As the body is one, and hath many members: so also is Christ." (1 Cor.
12:12.) In harmony with this, "the anointing which ye have received abideth in
you" (1 John 2:27), and the Church is made part of Christ. The mystery now revealed
shows that the Body is Christ just as much as the Head and does not exist distinct from
the Head, but lie is in all things to have the pre-eminence. (Col. 2:18.) If the Head,
therefore, is the Mediator, so also must the Body members be sharer in that work, in the
same way as they will be sharers (joint-heirs) in the Promise and kingly power. Why,
therefore, is it so often mentioned that Jesus is the Mediator? We answer, in order to
identify the suffering Jesus as the one to whom this office belonged. Had the Apostle
told. the Hebrews to whom he was writing that Messiah was the Mediator, they would have
agreed, but they would never have connected Him with Jesus who lived and died in their
midst. In addition, it has helped to veil the truth, so that only those who are possessed
of the Spirit of God can perceive the deep things which have thus been graciously hidden
to all except those who are in Christ. To prove this, notice "There is one God, and
one mediator between God and men, the man Christ Jesus" (1 Tim. 2 :5), for if this
were taken literally, it would mean that only Jesus, as a man, is the Mediator, whereas
now He is the Lord of glory and cannot be the Mediator, since He is no longer a man. If it
is seen, however, that it identifies the One to
whom the office belongs, then all is plain and the Scriptures, as a whole, are harmonious.
In like manner it is recorded, "I am Jesus whom thou persecutest" -- He was
Christ in the glory of His resurrection power, but He speaks of Himself as Jesus, so that
Saul could connect Him with the Man who lived and died in their midst. -- Acts 9:5. It will be seen, therefore,
that the Covenant, from this point of view alone, cannot be in operation, because the
Mediator has not yet been completed and made ready to mediate. How is the Covenant Ratified? Here again, isolated texts are
taken and an argument built around them which will not stand the test when compared with
other Scriptures. "This is My blood of the New Covenant, which is shed for many for
the remission of sins." (Matt. 26:28.) Confusing the blood of the Covenant with the
Covenant itself, it is argued that it was ratified when our Lord died, although the
Scripture does not make the slightest suggestion to this effect. The text does show,
however, that all the life value which will eventually be used in the sealing of the
Covenant, is inherent in the blood of Jesus. Taking another line of thought
-- we notice that our Lord informed the disciples that the "cup" represented His
life which would be shed for many for the remission of sins, and He asked them whether
they were able to share in that work of atonement "Are ye able to drink of the cup
that I shall drink of?" (Matt. 20:22) which was a clear invitation to die as He died,
not on account of one's own sin, but for those of others -- sacrificially. In harmony with
this the Lord also asks whether we are able to be baptized with His baptism. His baptism
into death meant sacrifice on behalf of others, and even so we are called, as members of
Christ, to fill lip that which is behind. -- Col. 1:24. It is well known that
atonement in Israel was made in two stages. First the priestly class, "himself and
his house," were atoned for by the blood of the bullock, and then the people received
remission typically, as a result of the offering of the blood of the Lord's goat. In
harmony with this, our Lord has, so far, removed the "offense" (Rom. 5:18) from
His members, by His offering in heaven itself, and when Christ is complete, the offering
on behalf of the people (which corresponds to the sealing of the New Covenant) will be
concluded. Then, and only then, as in the type, the great Priest will come out and bless
the people. He "will appear a second time without a sin-offering, to those who are
expecting Him, in order to salvation." -- Heb. 9:28, Diaglott. "That by Means of Death" This conclusion is in harmony
with the Apostle's argument in Heb. 9:13, 15, which shows His great work in antitype. In
verse 13, he mentions the blood of bulls and of goats which made atonement year by year in
two parts, first for the Priest's house and then for the "people" in general, giving
an annual inheritance; also the ashes of an heifer -- all of which formed the basis for
offering during the succeeding year. Then, says the Apostle, if these were effectual only
for a year, how much more shall the blood of Christ, the great Priest, "purge your
conscience from dead works to serve the living God?" (in the same way as in the type
-- first for His members and then for the "people"). "And for
this cause He [Christ, of not one, but many members] is the Mediator of the New Covenant,
that by means of death [sacrificially], for the redemption of the transgressions that were
under the first testament, they which are called might receive the promise of eternal
inheritance." Those under the first Covenant were the Israelites, and one version
makes it clearer by saying, "those who have been invited:" Under the New
Covenant, they will be the class in question and the world in general. Such will receive
this "eternal inheritance" in contrast to the annual inheritance under the Law.
Even as the blood of bulls and goats refers to the sacrifice of atonement in type and
antitype, so the ashes of an heifer, being that which succeeded the typical atonement,
refers to the events subsequent to the antitypical Atonement Day (the Gospel Age)to the
Millennial Age and mediation of the New Covenant. Under this heading, therefore, the New
Covenant is not yet in operation because Christ is not yet complete, and it is the blood
of Christ which ratifies the Covenant. These teachings, which we
believe to be in harmony with the truth as set forth in the Scriptures and explained in
the "Tabernacle Shadows" booklet, have been the means of bringing all the
floodlight of truth during the Harvest-time. "We saw clearly enough that the bullock
represented our Lord's sacrifice and that the only other sacrifice burned outside the camp
was the goat, and hence that the Apostle must have referred to us, the Church, the members
of the Body of Christ. This has been the basis of our presentations to the Church for
these twenty-nine years. [Brother Russell, writing in 1909]. We consider it the only key
to all the wonderful harmonies of the Divine Word, as they are now in our possession by
the Lord's favor. We have no doubt whatever that our great Adversary would like to take
from us this valuable key to the Divine Plan, which is the Church and her special call to
the privilege of sacrifice now and the privilege of glory by and by. The Apostle made no
mistake." (Z. '09, 215, 216.) Yet some are allowing the Adversary to take this
"valuable key" from them today and they are denying that they have any sacrifice
to make as priests-they are renouncing their "profession." (Heb. 3 :1 ; 4:14.)
Are we going back to the old views of Babylon, or are we going to remain loyal to the
truth, as it is now in our possession ? The Adversary is most subtle. Beware! "Laid on Thine altar, O my Lord
Divine, A VISIT TO THE LAND OF PROMISE SERIES III TRAVELS IN THE HOLY LAND From Tiberias to Nazareth WHEN WE ascended and reached
the height where yesterday we had our first glimpse of the Sea of Galilee, we glance back
for a final good-bye and then proceed on our journey south. On our left stands Mt. Tabor,
a lonely sentinel, and to our right is again the Hill of the Beatitudes: We pass through
olive groves and tilled fields, where the Arab with his rude plow made from a crooked
branch of a tree and tipped with a piece of iron, turns the surface of the soil. His team
is usually of cattle, sometimes a lone animal, but occasionally we see one of the big
water-buffaloes hitched together with a small donkey -- the awkward motion and the
incongruity of the pair may well have been the inspiration for St. Paul's admonition,
"Be ye not unequally yoked . . . ." As we journey through the Holy Land, we are
reminded at every turn of some suggestion or beautiful passage from the Word of God and
the Bible becomes to us a new book. We stop at Cana, a small,
squalid village, and enter the church built over the traditional spot where Jesus
performed His first miracle. This church is not the first one that was erected here
centuries ago, but fragments of the old floors are shown and replica of the water jar
stands in the center, glass enclosed. We have the word of the friar in charge that the original jar is in some city whose name I do
not remember, but this claim is a modest one compared to many we shall hear later. Before
entering and upon leaving the church we are besieged by a crowd, thrusting their wares
upon us, beseeching us to buy their mats of lace, their postcards, their small miniatures
of primitive plows, and we are glad to enter our autos and hurry away through. the narrow
crooked street. How beautiful the name of Cana has sounded as we visualized from the Bible
narrative that wedding feast and its glorious Guest! And it was the home of Nathaniel,
that Israelite in whom was no guile. How disappointing is this place still called by that
name, but over nineteen centuries have elapsed and it is
merely occupying something of the same site. And now, five miles farther
on, we sweep into Nazareth, whose rim of hills shuts the town in from the beautiful view
that might otherwise have been hers from this high plateau. Nazareth has grown since we
last saw it, if several big monasteries and a new Protestant church may be called growing.
These hospices, I understand, are built to give refuge to the many pilgrims who visit
these places, and the Greek and the Latin churches vie with each other at every turn, the
Greek far outstripping the Roman in the possession of the coveted, traditional sites. We
are taken to the Cave of the Annunciation and we peer into the kitchen of Mary and the
workshop of Jesus. These places are always inside or under churches and, it seems needless
to say, are not worth our smallest effort. There are cliffs around
Nazareth any one of which might have been the place where they sought to cast Jesus down,
but the traditional "Hill of Precipitation" is a long distance from the town and
there seems no reason for the claim. A fountain, hidden under the
altar of a Greek chapel, gives Nazareth its water and has been its, one source of supply
from all times. The water is now carried in pipes down to the main street where the women
and children gather with their water jars. To the fountain itself, then unmarred and
unhidden by the gloom of the church, came Mary, pausing perhaps for a few words with her
neighbors in the cool of the day, and we visualize also a little lad, growing in wisdom
and stature, a small jar upon his own head as he accompanied his mother upon the same
errand. Nazareth to Jerusalem The direct route to Jerusalem
from Nazareth, if not the same road, is the same way the Patriarchs traveled so many long
years ago; here also walked the Prophets, weary but courageous; conquering armies marched
along; and even the Master must often have taken this way, for it runs along the central
ridge, or watershed of the land, forming the natural route for those traveling north or
south. All along, the very land
itself, plain and hill and valley, teems with hallowed and historical associations. First
we descend, for Nazareth nestles some 1100 feet above the level of the sea, into the Plain
of Esdraelon, or Jezreel. This is the great plain of Palestine, smooth and fertile. It has
been bought up by the Zionists and their modern little villages, here and there, scatter
themselves over the land. In a wayside field a plowman is at work, not with crooked branch
or bent root of some old olive tree, but with a modern plow and good horses. On this
plain, drenched with the conflicting blood of the centuries, east has met the west and
perhaps the old civilization which has stood against all progress, never-changing, is
seeing the beginning of a better day. Some distance along, the
little town of Nain, always known by that name, lies to the right of us. It is but a few
miles away and we can just see it clustered on the side of a hill. Dean Farrar has
somewhere said that one of the few places we may be sure that Christ walked is along the
rocky road that leads up to Nain. But it is away from the good, main road and so tourists
seldom visit it. We think of a sad, little procession that wound its way slowly out from
this village one day with sorrow soon turned to joy. How commonplace it looks now as we
gaze that way, barely discerning it as it lies in the distance against the dark slope. When we arrive at the town of
Jenin we are at the border line of Galilee and Samaria. The low, green hills of Samaria
are lovely all the way along and the scenery is, in all, beautiful. I have traveled
through the towering Alps and beside the lovely lakes of Switzerland, no doubt in general
opinion the loveliest, most scenic country of earth, yet I find the hills and valleys and
mountains of this humbler land so much more satisfying to my sense of beauty. "Why is
this so?" I must inquire within myself. and the answer comes that I am as one gazing
upon the face of a beloved. And those who would also love this land will understand, I am
sure, why the grass is a little greener, the air a little clearer, and the flowers a
little brighter as I describe them than those of any other country of earth, beautiful
though it may be. Where Dwelt the Samaritans We see a small mountain-rimmed
plain lying to the right, the plain of Dothan, where Joseph's brethren were tending their
flocks when he came to them upon his errand. Traditional, yes, but all about us is the
ground made interesting and sacred to us by those who, unwittingly, in that far day
ministered unto us. We stop for luncheon at
Nablus, the modern representative of Shechem. To this place Abraham came with his flocks
and herds, and by the altar which he here built was made to him the promise that all the
land to east, north, south, and west should be his and his seed's forever. "Are the
small, new, red-roofed hamlets we have passed today something of the beginning of the
fulfillment of that promise?" we wonder, On the wide veranda of the
Nablus hotel a man, dressed in a long, dark robe, rises to meet us. His ascetic face is
lighted by his large, dark eyes. He announces with a smile that he is "only a good
Samaritan" as he solicits funds for the Samaritan school for children whose people
are very poor. This bit of interesting history I find in a guide book concerning this
sect: "With a view to rival, and if possible supplant, the worship of the Jews at
Jerusalem, the sect of the Samaritans, reinforced by some noted Jews who had been expelled
from Jerusalem for unlawful marriages, built a great national temple on Mt. Gerizim. This
temple, erected 200 B. C., was destroyed by the Jews about one hundred and thirty, years
before Christ. Notwithstanding the destruction of their temple the Samaritans continued to
worship on the summit of Gerizim; and it is a notable fact that they have observed the
Passover on this mountain, in strict accordance with the Mosaic ritual, in almost
continuous succession year by year, from the destruction of Jerusalem Until this day. This
is the only place on the face of the earth where the blood of the paschal lamb has been
shed and its flesh eaten, in accordance with the Jewish ritual, since the destruction of
Jerusalem." Nablus, or Shechem, as some
like to call it, is in a well-watered spot, and has a fine setting in luxuriant
vegetation. It has many fine well-built homes and is the most pleasing city of the
country. Jacob's Well in the Valley of Shechern It is well here to mention the
oranges purchased for and presented to us several times along the way by both our
chauffeur and our guide. The Jaffa oranges are the finest in the world and are in great
demand in England, where millions of crates of this fruit are consumed yearly. Large, some
of them even enormous in size, they are globes of sweet,. rich juice such as we have never
tasted in those produced in our own country. A gentleman, a Jew, sailing on the Mauretania
from New York to Haifa, expecting to spend several months in Palestine, had informed me
that, according to an investigation made by a professor from the University of California
at the request of the state, the soil of Palestine suitable for citrus growing is 50 per
cent richer and better for the purpose than that of California. He has himself purchased
7,500 acres of this land, 1,400 of which are already planted, the work starting four years
ago. Perhaps one of the most
reasonably identified spots of the Holy Land is "Jacob's Well" at the entrance
to the valley of Shechem. The Samaritans still look upon it as such and the traditions of
Moslem, Jew, and Christian declare it to be so. It has been marked by a chapel since the
fourth century. These chapels may have protected these traditional spots, but they have
also destroyed the whole effect and natural setting. When we think of the well where the
flocks and herds of the patriarchs watered and which the later and more blessed memory of
our Savior has hallowed, and then find, when we reach the place, no well in sight and that
we must descend into a dark, damp building whose only lighting falls suggestively upon
conveniently placed collection boxes and a table of post cards, we feel bewildered and
strangely cheated. But outside is still our recompense: there is the landscape upon which
His eyes rested as He, tired and worn, conversed with the despised Samaritan woman, ever
ready to impart to the humblest and to those who were naught, His wonderful words of life;
and the twin mountains, Mt. Gerizirn and Mt. Ebal, rise now as then abruptly front the
plain with the narrow green valley of Shechem between -- the one, the sacred mountain of
the Samaritans, called by them the Mount of Blessing, the other, known to them as the
Mount of Cursing. Nearing Jerusalem Winding up out of the narrow,
rich valley we pass through a higher country that continually grows rockier until the
stones lie scattered all about, sometimes being gathered out and formed into numerous,
irregular little fences or terracing the sides of hills. The stonier the soil becomes the
more joyously do the scarlet beds of the poppy-like anemones spring up everywhere like a
resursection promise from a land once stained yet hallowed by that sacred blood. To the
southward a finely pointed hill rises conspicuously. Three thousand feet above sea level,
it is said to command a most wonderful view of all the country from the Mediterranean to
the mountains of Moab just beyond the Dead Sea. It is the generally accepted site of
Mizpah and is known to the inhabitants as Neby Samwil -- Tomb of Samuel. Five miles more
and Jerusalem lies before us, and our hearts are stirred and our eyes dim, for though
there are many .cities and many mountains there is but one Jerusalem; ; and there are no
other hills like these that hold and encircle her -- Zion, Moriah, and Olives And
Calvary's brow is there though it may not be given to me to know the exact spot. But
somewhere just ahead He was scourged, He was crowned with thorns, He was crucified! "Under this Eastern Sky, (To be continued) "IMPRESSIONS OF THE BOSTON CONVENTION" One of the brethren present at
the Boston Convention .gives the following interesting report: "It is becoming the
practice of the Bible Students to make Holy-days of holidays, thus returning to the
original meaning and intent of the word. Accordingly, about one hundred and seventy-five
of the brethren from Ohio, Pennsylvania, New York, and New England assembled in Boston on
Memorial Day for a three-day convention, May 30, 31, and June 1; not to celebrate the
occasion by decorating graves, but to memorialize .our Heavenly Father's great Plan under
which, eventually, 'All that are in their graves shall hear the voice of the Son of Man
and shall come forth'! "Restrictions of space
forbid an attempt to more than refer to the various excellent discourses delivered, the
several interesting and joyful Praise and Testimony services held, and the profitable
occasions for fellowship, conference, and mutual edification afforded at the Convention. "We were reminded of the
Psalmist's words: 'Behold, how good and how pleasant it is for brethren to dwell in
unity.' The unity exemplified in the Boston Convention did not arise from a worldly
community of interests. It was not a unity based on a similarity of appearance, one
nationality, one habit of thought, one set of opinions, one manner of expression, one
'great and wonderful work' to be accomplished in the Master's name -- which He perhaps may
some day disown as not authorized by Him. No! Differences in appearance, nationality,
habits of thought, opinions, and manner of expression, were manifest; but the bonds that
draw Christ's people together, that make their fellowship profitable, are the seven the
great Apostle enumerates: 'One body, one spirit, one hope of our calling, one Lord, one
faith, one baptism, one God and Father over all. This is the only complete and perfect
basis for ,the unity of Christ's Church; and where it prevails in fullness, as in the
Boston Convention, there will be found the spirit of Christ, there is liberty, and there
is edification and blessing for all participants. "There were many other
Bible students who might have met with us there, and received a blessing, who were absent.
Why? Why, we asked ourselves, will brethren continue to pursue other lights that fail
them, bringing sorrow, doubts, fears, regrets? "'Not forsaking the
assembling of ourselves together, as the manner of some is' -- surely this applies to all
the Lord's people. Surely it means in the little meetings of the Classes from week to
week, and the larger conventions from year to year, as opportunity offers -- 'and so much
the more, as ye see the Day approaching.' These precious opportunities for meeting in the
'solemn assemblies' of the Church will not continue forever. The time is coming, quickly
we believe, when 'The voice of the Bridegroom and the Bride shall be heard no more at all
in her.' Then perhaps we shall regret if we have missed any opportunities we might have
grasped, for listening to those heavenly voices. They were heard at the Boston Convention.
It was good to be there!" THE ONE-DAY CONVENTION IN BROOKLYN The one-day Convention of Bible Students announced for Brooklyn, Sunday, June 8th, was all that could have been reasonably anticipated. A general testimony meeting and three discourses made up the program for the day. There were of course seasons of intermission which gave opportunity for personal contact, greetings and exchange of thought. There were approximately 125 present at the largest meeting at three o'clock. Considering that there were brethren present of various viewpoints and yet all standing on the great essentials of our faith, the general spirit of freedom and tolerance was very encouraging. The Apostle states that where the spirit of the Lord is there is liberty, and this should surely be ã strong incentive to the .brethren everywhere to seek more largely of that power from above whereby the true liberty in Christ, the spirit of holiness and of love, may more abundantly prevail in the precincts of those who name the name of Christ and profess to be prospective members of His Body. The assembling of the brethren in convention affords splendid opportunity for all to incite one another to more earnestly seek to be filled with the mind of Christ. At Los Angeles, Calif. From the vicinity of Los
Angeles, Calif., have come excellent reports of a series of one-day conventions held in
that city in recent months. One of the brethren of the committee on arrangements writes as
follows: "The fourth of a series
of all-day conventions will be held in Los Angeles, June 29th. These conventions are
endorsed and sponsored by several Classes of Bible Students and are in no wise under the
auspices of any particular group. We feel that much good has been accomplished, and that
much more will be accomplished toward the Lord's people. I am sending you a copy of the
program with the view that a notice of the same may be published in the 'Herald' of June
1st or, 15th. "The Spirit of the Lord
is evidently with us in these get-together meetings, and they have been the means of
reviving the old-time spirit and have strengthened us all, and are opening the eyes of
many." The next convention, June the
29th, will be held in the 1. O. O. F. Temple, Third Floor, Room No. S, 1828 Oak Street,
corner Washington and Oak Streets, Los Angeles, Calif. Any one desiring further
information may secure the same by communicating with J. C. Courtney, 1605 Louise Street,
Santa Ana, Calif. At Portland, Ore. July 4, 5; 6 From the brethren of Portland,
Ore., comes the following message: "The Portland, Oregon,
Ecclesia is making arrangements for a Mid-Summer Convention of Associated Bible Students
to be held here July 4, 5 and 6. I am authorized to request that you kindly make note of
this Convention in the 'Herald,' giving address of place of meeting -- Woodmen of the
World Temple, 128 Eleventh Street, Portland, Ore. We are expecting some assistance from
outside the Class, and would ask if any of the Pilgrim brethren are headed this way. "Anticipating your usual
kind co-operation in this, on behalf of the Ecclesia, I thank you for the favor, as above
requested." Further information respecting
the Convention at Portland, may be had by addressing the Class Secretary, Norman M.
Lewton, 936 E. Seventh N., Portland, Ore. At Cincinnati, Ohio, August 30, 31, and September 1 From the brethren in
Cincinnati, we have just received the, following message: "We are arranging for a
convention to begin Saturday afternoon, August 30th and to continue over Labor Day. The
Convention Committee asks that the Institute furnish us a speaker or speakers for the
occasion if you have one or more routed this way at that time. "We do not think that
this date will conflict with any other convention in this territory, therefore we are
writing the brethren at Dayton and Columbus and other nearby points asking their
co-operation." The Convention will be held in
Hall H., Odd Fellows Temple, Seventh and Elm Streets, Cincinnati, O.. For further information,
address the Class Secretary, Mrs. W. N. Poe, 409 Linden Ave., Southgate, Ky. At Columbus, Ohio, July 4,.5, 6 Repeating the announcement
made of the Convention to be held at Columbus on the above dates, we are advised that all
sessions will beheld in the Clinton Building, Corner High and Chestnut Streets, Columbus,
Ohio.. A number of brethren from
other Classes are expected. to be present and serve on the program, and the friends at
Columbus assure us that they are anticipating a very happy and profitable time in the
Lord. For further information, address the Class Secretary, Dr. J. E. Campbell, 2444
Summit Street, Columbus, Ohio. At Seattle, Wash., August 30, 31 and September l As was previously announced,
there is to be a general convention in Seattle, Wash., on the above dates and the brethren
of that city are anticipating that it will be an occasion for a general coming together of
a goodly number of brethren throughout the Northwest, and they are hoping for a time of
rejoicing in the Lord. The address of the Convention will be announced later. For further
information, address the Class Secretary, F. W. Shultz, 3421 W. 64th Street, Seattle,
Wash. In the State of Maine An encouraging message is just
received from brethren in the State of Maine, reporting a recent one-day Sunday gathering
of the friends from a number of districts, Bangor, Pittsfield, Wilton, and New Sharon.
Testimonies, studies, and general fellowship seemed to have been very encouraging and
edifying to all. Quoting the Brother's words: "The friends were all
mindful of the Convention in Boston at the same time. Before separating, it was voted to
hold these gatherings once a month, though the dear friends are over 100 miles apart. It
is needless to say you all were remembered at the Throne of Heavenly Grace." Any desiring to secure further
information with regard to these monthly gatherings in Maine, should communicate with
Brother Dr. W. S. Marshall, 9 Broad St., Bangor, Me. _________ It is most encouraging to
observe the growing desire on the part .of the friends to assemble in these convention
gatherings. Truly, "the fellowship of kindred minds is like to that above." It seems scarcely necessary to
state that the brethren of all of the above Classes, extend a most cordial invitation to
all believers in Christ to unite with them in these conferences on holy things, promising
that a warm welcome will be accorded all. It is hoped indeed that the brethren everywhere
will make these proposed conventions a matter of earnest prayer, and at the same time
earnestly seek such preparation of heart that the Lord may be pleased to pour out the rich
blessings of His grace on all of these assemblings in His name. |
