THE HERALD
of Christ's Kingdom
VOL. XIX February, 1936 No. 2
Table of Contents
Signs
of the Master's Presence
Faithful
Branches of the True Vine
"DWELLING
WITH THE ROSE"
Lessons
from the Life of Joseph
True
Consecration Revealed in Purification
Brethren
Who Met in Portland
Encouraging
Words
VOL. XIX February 1,
1936 No. 2
"What will be the sign of Thy presence, and of the
consummation of the Age?" - Matt. 24:3, Diaglott.
OF ALL THE gracious words which proceeded out of the mouth of Him who spake as
never man spake, perhaps none have had a more powerful influence in the history of the
Church than those uttered by the Master just as His earthly career was ending: "I go
to prepare a place for you. And if I go and prepare a place for you, I will come again,
and will receive you unto Myself; that where I am, there ye may be also." (John 14:2,
3.) Nor can we think of any more calculated to inspire hope in His waiting followers
today, or more calculated to renew their courage. How much this promise means to us can be
best estimated by contrasting the poverty of soul which would be ours if it had never been
vouchsafed to us, or if there were a question as to its fulfillment. How dark our gloom
would then be, how forlorn our state, how void of all good cheer our prospects! Thank God
for "that blessed hope and for the purifying effect it has had, and, please God, yet
will have, in our lives. - Titus 2:13, 1 John 3:3.
Occupy till I come
Since the fruition of all our hopes, both for the Church and for the world, is
intimately associated with the return of our Lord, it would be strange indeed, if we were
not possessed of an eagerness to learn the time when this long looked for event might be
expected. If the inquiry of the Apostles "What will be the sign of Thy
presence?" was a proper one then, it would seem to be still more appropriate today
when the evidences that we have reached "the consummation of the Age" are
multiplied. Indeed, far from rebuking this spirit of inquiry our Lord, both by parable and
direct exhortation, sought to encourage it. True, they were to be occupied, not idle,
during His absence; but it was to be only "till He come." Till then they were to
be diligently engaged in His business, each occupied with the special task to which he had
been assigned. But while thus occupied, their whole attitude was to be one of joyful
expectancy, of eager watchfulness for His return. "Watch, therefore, for ye know not
when the Lord of the house cometh." And it is not difficult to see that this attitude
of joyful expectancy would indicate at once the method and the spirit of their service.
They were not to be as drudges who have no pleasure in their labor, nor as hirelings who
care only for their wages. On the contrary their labor was to be bright with hope, with
the hope of a great happiness to come. They were to do all they did as in the sight of a
Master who, though absent from them for a time, was sure to return, and who, meanwhile,
would be present with them in spirit, and much concerned in the success of their labors. -
Luke 19:13; Mark 13:33-37.
The Glorious Hope Obscured
Those of our readers who are at all acquainted with the pages of history are
aware that after the Apostles fell asleep the Adversary succeeded in obscuring this
glorious hope. The effect on the life and health of the Church, as might have been
expected, was most disastrous, and it was not until the doctrine of our Lord's Second
Advent was restored to a foremost place in its preaching and teaching that the Church
began to recover from the state of apostasy into which, except for a few devout souls, it
fell. As we ponder the record of those times we may see that the Adversary did not
accomplish this beclouding of the Church's brightest hope by means of a direct attack-an
open denial of the fact that our Lord would return -- but rather by an indirect method, by
an undermining of the doctrine. He allowed the doctrine to remain, but twisted its import
and so corrupted its meaning as to rob it of its power. Under his leadership questions
were raised as to the object of our Lord's return, and after a while the glorious hope was
changed into a dreadful fear. Instead of a joyful, longing, expectancy for her beloved
Bridegroom to return to claim her for His own, and thereafter to introduce "times of
refreshing," those "times of restitution" spoken by the mouth of all God's
holy Prophets since the world began, the Church was filled with grave forebodings.
Symbolic Scriptures were so wrested and misapplied; that the precious promise
seemed to take on the character of a dire threat. Under the circumstances we do not wonder
that instead of cherishing it in their hearts, men did their best to forget it. Thank God
for the light now shining, which enables us to look for the return of the Lord with the
same exultation of spirit that is manifest' in the prophetic utterance of David
"Let the heavens be glad,
And let the earth rejoice;
And let men say among the nations, Jehovah reigneth.
Let the sea roar, and the fulness thereof;
Let the fields rejoice, and all that are therein.
Then shall the trees of the wood sing aloud
At the presence of Jehovah,
Because He cometh to judge the earth.
O give thanks unto Jehovah, for He is good;
For His mercy endureth forever." - l Chron. 16:31-34.
If there is any lingering doubt in the mind of any of our readers as to the
magnificent object of our Lord's return we suggest a re-reading of the sixth chapter of
"The Divine Plan of the Ages." Indeed, we believe that all who have not read
that chapter in recent months would be advantaged in doing so now, in connection with this
article. There the evidence is conclusively shown that our Lord's return is
"manifestly the hope of the Church and the world." *
----------------------------------------------
* See also the "Herald" March 1-15, 1927, "What Say the Scriptures About
Our Lord's Return."
The Glorious Hope Restored
Once the truth concerning the object of our Lord's Second Advent was regained by
the Church the old fervency of desire for its speedy accomplishment was restored. St.
John's plea: "Even so, come, Lord Jesus" well expressed the sentiment which
again prevailed, and the old spirit of inquiry as to how and when was revived. Much
searching of the Scriptures ensued, and light was granted on various matters. The whole
story of those thrilling days cannot be told here. Those who would learn it, or those who
would refresh their memory concerning it are referred to Brother Russell's luminous
expositions in the six volumes of Scripture Studies and the Watch Tower. Here we must
content ourselves with noting three outstanding convictions resulting from those Bible
studies.
One of these was the realization that our Lord is no longer a man; that while He
had been put to death flesh (a flesh being) He had been raised spirit (a spirit being),
and it was therefore not as a man but as a spirit being, a spirit being, moreover, of the
highest order, the divine, that we should look for Him. (1 Pet. 3:18; 1 Cor. 15:45; 2 Cor.
3:17; 1-16b. 9:28; Phil. 2:9; 1 Tim. 6:16). A natural corollary to this thought was that
He would be invisible to our physical eyes, since as human beings we could not look on a
spirit being except by a miracle.
Another conviction reached was in regard to the sign which would acquaint the
watchers of the Lord's presence. Whatever that sign should prove to be they became
convinced that its signification would be twofold: it would indicate both that the Lord
had returned and that the consummation of the Age had been reached. In other words they
were not to look for one sign or series of signs to indicate the Lord's presence and
another sign or series of signs to tell them that the end of the Age had been reached, but
that the two events (or, as they later came to understand them, the two eras) would
synchronize, and one sign or series of signs announce them both. If therefore, they should
recognize' a sign or signs that the Lord was present, they might understand also that the
end of the Age had been reached, and conversely, and most important to notice here, if
they should become aware of signs pointing unmistakably to the fact that the end of the
Age had been reached, they might know also that the Lord was present.
A third conviction, closely related to the other two above mentioned, was that
there were already signs sufficient to satisfy them that these two long looked for events
(eras) had arrived, -- the consummation of the Age had been reached, and they were living
in the days of the second presence of the Son of Man. True to these convictions the Watch
Tower carried as its sub-title:
Herald of Christ's Presence
As time went on and studies progressed, the thought did not seem unreasonable
that the Scriptures might contain sufficient data to enable the watchers to determine when
our invisible Lord would shine forth in such a way that every eye would see Him -- they
also which pierced Him. They knew, too, that when that event should transpire their own
pilgrimage here must of necessity be ended, for when Christ who is our life shall be thus
manifested, then shall we also with Him be manifested in glory. (Col. 3:4.) Such a
reflection could not but add to, rather than detract from the zest with which this line of
study was pursued. All are aware that the 'conclusions reached' pointed to 1914 as the
year in which the glorification of the Church might be reasonably expected. All are aware,
too, that this expectation was not realized. To quote from Brother Russell: "Our
thought was purely an inference, and now [Sept. 1916] we' see that it was an unjustified
one" (Watch Tower Reprints Vol. 7, page R3950). Since that time various further
attempts have been made to determine the date of the glorification of the Church, but all
have thus far proved futile.
Cast not Away Your Confidence
Naturally this continual failure has been disappointing to many, and some, unable
to understand why their expectations have failed to eventuate, have begun to question if
they may not have erred also in their former conclusions as to the return of the Lord. In
view of this it has more than once been suggested to us that if a candid review of the
subject were presented in these pages, it could not fail to be of interest and profit to
our readers. Acting in accordance with this suggestion, we propose in subsequent issues to
re-examine the evidences which have hitherto seemed to us to point to our Lord's presence
and to the consummation of the Age. In this connection we shall hope also to consider some
of the questions which have been raised recently as to their validity. We trust to make
such review in the spirit of discipleship -- the spirit of a learner not that of a
master-and while presenting our own conclusions, to do so in a spirit of loving
consideration of the views of any who may differ with us, and whose fellowship we would
cultivate rather than mar. Let us then unite our prayers to this end. Then surely it shall
come to pass that, whether or not we shall see eye to eye at the conclusion of our study,
none of us will be without the blessed realization that our study was characterized by the
spirit of love, without which though we have all knowledge, on this as on any subject, we
shall be as nothing.
(To be continued)
"I am the vine, ye are the branches; he that abideth in Me,
and I in him, the same bringeth forth much fruit." - John 15:5.
BEAUTIFUL INDEED are the diversified illustrations of Christian life and
experience made use of by our Lord in His wonderful words of life. To Him' many things in
nature were fitting symbols of God's designs in the higher realms of His purposes-the
natural law finding a larger expression in the spiritual world. The things not seen were
thus brought within the scope of our comprehension by the things which are seen. Hence.
"the Kingdom of heaven in some of its many aspects, is likened unto a net, a field, a
lost treasure, a wandering sheep. Each illustration employed contains its own particular
lesson, and all combined furnishes us with a very general picture of the works of God.
What a wide field for study is thus opened up to us, in which the man of God may find
"doctrine," "reproof," "correction,"' and "instruction
in righteousness."
The grapevine as used in the chapter from which our text is taken, is full of
significance. Here, we have the real facts of Christian experience clearly set forth. What
better illustration could be used to teach so many of these important facts as the vine
and its branches. The need of a complete unity with the only possible source of life and
fruitfulness is clearly portrayed. The vine is ever saying to its numerous branches,
"Without me ye can do nothing." Its very nature and characteristics proclaim its
very special need of the care of a husbandman, and without whom its ultimate end must be
destruction as a useless cumberer of the ground. In its creation the vine and branches
were designed to attain marvelous ends, producing, it is claimed, one of the most perfect
fruits found in the earth, containing an unusually large amount of the important elements
needed in the human body. But to attain this great end the most drastic treatment in the
way of pruning and training were foreordained to be its salvation. These are some of the
lessons Jesus would teach, us by this illustration. The ultimate objective is "much
fruit," if we are branches in Him as the Vine, and separation from Him will
eventually mean fruitlessness.
This abundant fruitage He assures us is within the bounds of possibility for all
who truly abide in Him. It is not difficult to understand that a branch must derive its
life from the vine upon which and out of which it grows. The life-giving juices which the
vine draws from the earth giving it life and leaves, must run out into the branches also.
A branch can not bear even leaves unless its unity with the vine is real, "no more
can ye," says Jesus, unless "Ye abide in Me." Until there is on the part of
the Christian a real union of heart and life with Christ the Vine, there can be nothing,
no true faith, no real joy or experience in spiritual things, no true delight in the Word
of God, and no intimate communion with God; therefore nothing of the evidences of eternal
life will be found. This law in nature and in grace is immutable; hence the importance of
the lesson before us.
The Branch a Partaker of the Vine
But if the illustration emphasizes the fact that "much fruit" must be
found on each branch as evidence of its continued place in the vine, there is nevertheless
abundant assurance given that no impossibility is being demanded. The Husbandman is One
thoroughly competent to produce such an abundant fruitage, for He can never fail in His
undertakings, and the Vine is a source of inexhaustiable supply, never diminished however
much the branches may draw the vitality needed to produce "much fruit." The
giving out of this vitality does not impoverish Him, nor withholding make Him richer. The
branches can never overdraw the strength of the One who has said, "I am come that
they might have life, and that they might have it more abundantly." On the contrary,
He so desires us to be strong, vigorous, fruitful branches that He urges us to partake
freely of the life He so delights to impart. As God in ancient days has said to His
people, "Open thy mouth wide, and I will fill it," so Jesus is ever saying to
His followers, Open thy heart and life wide to Me, and I will fill it with "much
fruit" whereby God will be glorified. He is able "'to make all grace abound
toward you," says the Apostle, "that ye, always having all sufficiency in all
things, may abound in every good work." (2 Cor. 9:8.) Truly, then, if we would bear
much fruit to His praise, "what more can He say than to us He has said" to
assure us that in us and for us "He is able to do exceeding abundantly above all we
ask or think, according to the power that worketh in us." - Eph. 3:20.
Our Lord's illustration teaches most certainly that the branch partakes very
definitely of the vine on which and out of which it grows. Its origin is in the vine, and
it conforms strictly to God's law of creation-every "fruit tree yielding fruit after
his kind." The vine feeds the branch with the same nourishment with which it is
itself sustained. Thus the branch bears an identical likeness to its parent vine. Is there
on the vine a peculiar kind of a bark and form of leaf, so is there on the branch. There
is the same kind of wood fiber, the same color and texture, the same juices flowing
through all. The vine imparts life to the branch and is at the same time reproducing
itself in that branch, thus emphatically making it a partaker of its own nature. It is the
simple principle of like producing like. How surprising it would be to find a vine
imparting this life-giving power in this way, and hickory, cherry, plum, or peach branches
springing out of its side. But such monstrosities do not occur in nature. The branch of
the vine will always bear an unmistakable likeness to the sustaining stem from which it
receives its life.
Christ's Members are Christlike
Christ is indeed the true vine, and His members unquestionably should partake of
His nature. When He imparts to -us a new spiritual life, does He not promise to thereby
give us of His own characteristics? Christ's people, members of His Body should be
Christlike, for "if any man have not the spirit of Christ he is none of His."
And what are some of these outstanding characteristics, which if manifested in us give
evidence of our being in the relation of branches to the vine? For answer, the Apostle
would say, "We have the mind of Christ," and again, "Let this mind be in
you, which was also in Christ Jesus." (1 Cor. 2:16; Phil. 2:5.) To have the mind of
Christ would surely be to have the spirit or disposition of Christ. It would therefore
mean Christ living in us, controlling our lives, possessing our hearts, and reproducing
His likeness, His nature in us. Thus the promises embraced in Peter's statement would
include promises pertaining to this life in its daily round of work and warfare, as well
as such promises which in their very nature cannot be fulfilled until after the second
veil is passed. Meeting the conditions underlying all these promises will little by little
result to us in increasing measures of the spirit or disposition of Christ.
The Life of Christ Manifested
Possessing the life of Christ in our hearts will reveal that' new springs of
action are operating in us. New tastes and desires are kindled in our hearts and we become
more and more copies of God's dear Son. Is there in Christ a delight in holiness? So is
there in the true Christian, yea a consuming desire to be holy as God is holy. Is there in
Christ a spirit of love? So is there in the Christian; his life will reflect that love in
word and deed if he be really in Christ. Is there in Christ a spirit of meekness? So will
there be in His disciple the adorning of a meek and quiet spirit. Is there in Christ -- a
great desire for the salvation and blessing of others? So there will be in the disciple;
for contact with Jesus must bring us into perfect accord with His spirit of love and
consideration for others. Is there in Christ a desire for intimate communion with God? So
is there in the true disciple; for such true union with Christ begets an ever increasing
longing for close communion with the Father. Is there in Christ a definite hatred of sin?
So is there in the Christian united to Him; for it is impossible to be in union with
Christ and at the same time in connivance with sin.
Thus the new life which the Vine imparts to us and which constitutes one a
Christian, is a life begotten of God, and therefore must of necessity 'bear the nature of
Christ. God begets children in His own likeness. No amount of grace would make a Christian
omnipotent or omniscient; yet grace will, nevertheless, make us like Christ. The Christian
who really abides in Christ, and draws his life from Christ, as a branch from the vine,
may surely expect to have a Christlike love, a Christlike patience, a Christlike meekness,
a Christlike compassion, and a Christlike delight in all the will of God. As a branch of
the true vine, he will assuredly resemble Christ.
The Branch must Feed on the Vine
The more we feed on Christ the more of His character we possess. The branch feeds
upon the vine always. In a sense, and an important sense, we must likewise feed on Christ,
for so He has said, "I am the living Bread which came down from heaven: if any man
eat of this bread, he shall live for ever: and the bread that I will give is My flesh,
which I will give for the life of the world." And again, "As the living Father
hath sent Me, and I live by the Father; so he that eateth Me, even he shall live by
Me." - John 6:51, 57.
Surely the branch no more feeds upon the vine, than does the believer on Christ.
And how may we feed upon Christ? We feed upon Him in our faith appropriation of His
redemptive work on our behalf. "Christ our Passover is sacrificed for us," and
we feast upon Him as the Lamb of God who taketh away the sin of the world. The great
doctrines of the cross of Christ are food to the Christian alive to spiritual things. In
the cross of Christ he glories. To the cross he clings, and to its foot he yearns to bring
all who need its saving power. We feed upon Christ as we ponder over and personally
assimilate His words of life. And in this we may properly.-include all. Scripture. The
doctrines and the promises alike of God's Word cheer and strengthen the Christian's heart.
Did David not have this in mind when he said, "O how love I Thy law: it is my
meditation all the day." And had not the poet been feeding on Christ in this way when
he wrote for saints to sing, "How firm a foundation, ye saints of the Lord, Is laid
for your faith iii His excellent Word."
Have not saints throughout the Age, when their faith needed to be nourished and
strengthened, turned away from men, and found cheer and comfort, and faith to endure, in
the Savior's own words. Over and over again no voice but His could comfort, none other
could say, "Come unto Me and I will give you rest." And as the spirit has
brought to remembrance whatsoever things He hath spoken, the green pastures and quiet
waters have brought peace and joy.
W e feed upon Christ at the throne of heavenly grace. Through Him alone we have
access to God, therefore in our prayer life we are but appropriating the things freely
given us by God through Christ. And what a feast this is! When we come thus, ransomed by
His precious blood, we come into communion with God our Father, and with Jesus our beloved
Head, and there we rise above the world into the realm of that which is pure and holy, and
there hold converse with Father and Son in. intimate fellowship. In this way we draw from
the true Vine spiritual food for our spiritual life. And what blessings attend the
faithful use of this means of appropriating strength from the vine. Well has the poet
said:
"Prayer is appointed to convey
The blessings God designs to give.
In every case should Christians pray,
If near the fount of grace they'd live."
When we take into our hands the emblems of a suffering Savior, Gethsemane and
Calvary are brought again to view. The compassion of our dying Lord is then well
calculated to excite our love and gratitude, and to awaken in our hearts resolutions to
live a life wholly dedicated to Him who loved us so. That scene of agony which bought us
from death, and opened up to us such inestimable privileges as our "great
salvation" makes possible to us in this day of exceptional grace, surely must bestir
us to an overwhelming gratitude, and cause us to cry out, "I will take the cup of
salvation" and henceforth live wholly for Him who loved me so. Let Him impart to me
His "life more abundant."
Surely in all these things we feed upon Christ. And as we thus feed upon Him, we
partake more and more of His nature, reflect more and more of His image, and thus manifest
to others more and more of His likeness.
What has Years of Contact with Jesus Produced
How important, then, is the question, How much of the character of Christ do we
really possess? -- especially if we have enjoyed years of this close relationship to
Christ, having, as we have surely had, this privilege of drawing life and vitality from
the inexhaustible Vine. How very much of likeness we ought now to bear to the Vine of
which we have been the branches these many years. Certainly we ought to possess
unmistakable likeness to Christ now, if the relationship has been all that it should have
been.
If some one should give us a branch taken from a grapevine and -ask us from what
it had been taken, we would have no difficulty in deciding whence it came. There would be
the leaves, the wood, and the fruit, all of which would remind us at once of the vine on
which it grew. So the life and character of the Christian should remind others of Christ.
If we desire to draw others to Him, we must show them the attractions of Christ. As His
followers we should become more and more partakers of His nature or character and thus
show that we have been with Him and learned of Him. Our own sinful nature must be
repressed, and the character of Christ increasingly exhibited in our lives. Being the
professed people of God, we can in this way show to others something of the love and
beauty of our adorable Redeemer.
By abiding in Christ, and drawing from Him large supplies of spiritual life, we
will increase in those graces of which He is the source, increase in our resemblance of
Him, will exhibit more of His character, and thus verify His own precious word of promise,
"He that abideth in Me and I in him, the same bringeth forth much fruit."
"A Persian fable says: One day
A wanderer found a lump of clay
So redolent of sweet perfume
Its odors scented all the room.
'What art thou?' was his quick demand
'Art thou some gem from Samareand,
Or spikenard in this rude disguise,
Or other costly merchandise?'
'Nay: I am but a lump of clay.'
"'Then whence this wondrous perfume-say!'
'Friend, if the secret I disclose,
I have been dwelling with the rose.'
Sweet parable! and will not those
Who love to dwell with Sharon's Rose,
Distil sweet odors all around,
Though low and mean themselves are found?
Dear Lord, abide with us that we
May draw our perfume fresh from Thee."
[Contributed]
Scripture Reading: Psalm 105:17-23; Genesis chapters 37; 39-50.
JOSEPH AND HIS DREAMS
THE story of Joseph begins when he was a lad of 'seventeen years. His brother
Benjamin was four or five years younger. Joseph was sent by his father to his 'brethren
who were herding the flocks, to find out how they fared. He was unpopular with his
brethren, because he was his father's favorite. Jacob showed his favoritism, which, in a
family, is most unwise. It is the dull child, or the weak one, who really needs the more
praise and encouragement, the more help and favor; and favoritism for the more talented
usually spoils the child, cultivating pride, self-conceit. It is unjust to the others, and
draws down upon the favorite their envy and hatred.
Joseph's brethren saw him coming afar off, and said, "Behold, this dreamer
cometh." Joseph had had some 'dreams in one of which his brothers' sheaves bowed down
to his sheaf; the sun, moon, and stars made obeisance to him. With boyish simplicity he
told his dreams and his brothers never forgave him. The dreams were divine intimations of
the boy's future; but the hints of his present or -possible superiority over them made
their envy the more bitter.
Sixty miles he had cone to find how they fared and carry back word to his father.
Doubtless they knew him afar off by his coat of bright 'colors. "Behold, this dreamer
cometh," they said. "Come now therefore, and' let us slay him, and cast him into
some pit, and we will say, Some evil beast bath devoured him: and 'we shall see what will
become of his dreams." Here we see the fearful danger of allowing envious thoughts to
remain in the heart. Envy grew into murder-murder of their own brother! We are reminded
of- the wisdom of Paul's counsel,' "Let not the sun go down upon your wrath." We
should instantly crush the merest beginnings of envy. Ere we close each day, we should see
that every feeling of bitterness against any person, is cast out of our heart. It should
be 'a time of forgiving and forgetting all injury, or unkindness done us by any one.
But Joseph was not killed: his mission was not yet ended. His brother Reuben was
not ready for murder, -- and proposed casting him into a dry pit, intending to rescue him
later. His suggestion was accepted; Joseph was cast into a pit, and they sat down to eat.
In all this, God's providence was working. As they ate, they saw a caravan coming, and
Judah proposed they sell Joseph to the passing merchants. It seemed good to them for two
reasons: They would get rid of the boy's blood -- and blood is always a troublesome thing
on one's hands. It will not wash off. Besides there would be a little money in the
transaction. So they hastily drew Joseph from the pit, and after parleying with the
Midianites they sold him for twenty pieces of silver - $12.50.
When Reuben returned he found the pit empty, and supposing that Joseph had been
killed, he rent his clothes in grief. The other brothers, knowing that some news must be
sent to their old father, killed a kid, dipped Joseph's coat in blood, and sent it to the
father with the explanation: we found this coat, in this condition,- in the field. Does
our father think it is his son's coat? The father recognized the coat, and drew the
inference they wished, and said, "Joseph is without doubt torn in pieces!" So he
thought for more than twenty years, and all the years were filled with sore mourning.
Let Our Farewells be in Love
Let us pause here and draw some lessons from this narrative. When Joseph parted
from those at home, they thought it was for only a few days' absence. His Grandfather
Isaac was still living, and Benjamin was but a small boy. They thought in a few days he
would be home again. No one dreamed that for more than twenty years they would not see his
face again -- some would never see him again. There is a lesson for us here: Our casual
partings too may be for years -- may be for ever. When we part at our doors in the
morning, we never know- whether we shall look in each other's face again or not. We expect
to gather in the evening at the fireside; but we never know. Many go out who never cone
home. If Jacob had known what was to befall his son, how tender would have been the
parting! Above all, we should never separate in an angry or impatient mood, with
unforgiveness, bitterness, misunderstanding. No amount of flowers on the coffin will atone
for the coldness of the parting, or take the pang out of the bereft heart. Every parting
with loved ones should be sweet enough, kindly enough, for a last farewell.
"If thou dost bid thy friend farewell,
But for one night though that farewell may be,
Press thou his hand in thine.
How canst thou tell haw far from thee
Fate or caprice may lead his steps, ere that tomorrow comes?
Men have been known lightly to turn the corner of a street,
And days have grown to months,
And months to lagging years, ere they
Have looked in loving eyes again.
Parting at best is underlaid
With tears and pain:
Therefore, lest sudden death should come between,
Or time, or distance, clasp with pressure firm the hand
Of him who goeth forth:'
Unseen, fate goeth, too.
Yea, find thou always time to say some earnest word
Between the idle talk, lest with thee henceforth,
Night and day, regret should walk."
Another lesson: Joseph, the happy lad leaving Hebron for Shechem, had no inkling of
what was to befall him. He expected a kindly welcome on meeting his brothers, and to
return quickly to those who loved him. So we know not what lies before us. We spend today
in gladness, not knowing that tomorrow will bring us tears. We move on through the
flowers, heedless of danger, not suspecting that at our next step we may fall into some
hidden pit. We rejoice in our prosperity, unconscious of the fact that disaster may come
any hour and sweep it away. We set out on the happy journey, without thought of the
possible accident which may leave us crippled or dead.
What is the lesson? Should this uncertainty of all human affairs sadden our life?
No, that is not the lesson. God does not want us to be unhappy while the sun is shining
because by and by it will go under a cloud. He wants us to live in today, and enjoy its
blessings, and do its work well, though tomorrow may bring calamity. "Sufficient unto
the day is the evil thereof." How can we do this if we know that the future has in it
possibilities of sudden darkness? Only by calm, quiet, trustful faith in God, and
obedience to Him at every step. We sometimes wish we could look into the future, that we
might choose our way and avoid the rough paths. But suppose Joseph had been told how his
brothers would treat him, and that he would 'be sold as a slave. Would he have gone
forward? Then what a wonderful story of providence would have been spoiled!
Joseph would have missed all that bright future which lay beyond the period of
wrongs and cruelties into which he was first plunged. And think what his people, and the
world would have missed!
It would not be well for us to know what is before us; we would want to meddle
with God's plans, thus marring our own future, and harming others. Nor should we 'be
afraid and over-cautious. Yet this uncertainty ought to hold us near the side of Christ at
all times. Nothing can ever really go wrong with us if He is leading us and we are quietly
following Him. Though He take us through pain, misfortune, suffering, it is because that
is the path to true blessing and good.
Joseph a Slave and in Prison
A modern writer has a story entitled "Hands Off," which illustrates
providence in the life of Joseph. It represents a man in another stage of existence,
looking down upon the Hebrew lad in the hands of the Midianites. In this story, being an
active, ingenious lad, Joseph escaped from the caravan on the first night after his
brothers had sold him. He had just reached the outer edge of the camp when a yellow dog
began to bark and awakened the men who were in charge of him, and he was returned to
captivity.
However, the onlooker wanted to kill the dog before he had awakened the camp.
Then Joseph would have gotten away and would have reached home in safety. Great sorrow and
suffering would have 'been avoided. But the onlooker's --guardian said, "Hands off!
And to let him see the evil of interfering, he took him to a world where he could try the
experiment and see its results. There he killed the dog. Joseph reached home in safety,
and his father rejoiced and was comforted.' It certainly seemed a better way than the
other. But when the famine came, there had been no Joseph in Egypt to foretell it and to
prepare for it, and there was no food laid up in storehouses. Palestine and Egypt were
devastated by starvation. Great numbers died, and the savage Hittites destroyed those whom
the famine had spared. Civilization was set aback centuries Egypt was blotted out. Greece
and Rome remained in a barbarous state. The history of the whole world was' changed and
countless evils 'came-all because a man in his ignorant wisdom killed a dog, saving a boy
from present trouble, to his own and the world's future great loss.
We would better keep our hands off God's providences. Peter wanted to keep Jesus
back from the cross; suppose he had done so, what would have been the result? No doubt
many 'a time love has kept a life back from hardship, sacrifice, and suffering, thereby
blighting or marring a destiny. We are likely to pity the 'boy Joseph as we see him enter
his period of humiliation, as we read of his being sold as a slave, and then cast into
irons. But if human pity could have rescued him from this sad part of his life, the
glorious part that followed, with all its blessed service to the world, would have been
lost.
Few truths are more sustaining to Christian 'faith than this, that our times are
in God's hands. We forget it too often, and fret when life brings hard things to endure,
when our own plans are broken. But some day we shall see that God knew best.
"How oft, O God, when we have wept in vain
O'er Thy decrees and blurred with fretful tears
The heavenward window of the soul, appears
Thy purpose sweet and wise, in after years,
Like sunshine streaming through the veils of rain!
"If we had had our way -- if Thou hadst given
The lesser good in our, impleading hands,
Withholding larger; if the small demands
Of human choice, that sees nor understands
Life's broader issues, had prevailed with heaven;
"If we had never wept, nor known the keen,
Pure, cleansing pain of . sorrow's sacred fire
The broken tie, the unfulfilled desire
Our sluggish lives had never risen higher,
But fixed in self, had ever, selfish been.
"But Thou hast led us out of self, hast shown
How love's great circle rounds from soul to soul,
How sorrow makes us quick to others' dole
And binds each unit in the larger whole
Of life and love, complete in Thee alone.
"O God, Thy thought infolds us all! the days
Ev'n of this brief, imperfect life attest,
Ere they are spent, 'Thy will is ever best.
Oh, may we in Thy love and wisdom rest,
For Thou dost know the end of all our days!"
Joseph was seventeen when the caravan bore him off as a slave to Egypt. He was
thirty when called from prison to become prime minister of Pharaoh. The whole period of
his humiliation was therefore thirteen years. The three points we wish to consider are,
his slave life, his great temptation, and his prison life. The special thing to mark is
that Joseph went through all the experiences unhurt. This is a secret worth learning how
to meet injustice, wrong, cruelty, inhuman treatment, temptation, misfortune, in such
manner as to receive no harm from the experience, Let us see how Joseph bore himself so as
to rob these experiences of their bitterness and power to harm, and extract from each of
them blessing and good.
Think of the sense of wrong which must have filled his thoughts as he remembered
the treatment he had received from his brothers. They had torn him away from his home.
They had been about to kill him. They had treated him with heartless cruelty. They had
sold him as a slave. Surely it was hard to keep one's heart sweet and free from bitterness
with such a sense of injustice.
A Sore Test of Character
Add to this the hardness of the new condition in which Joseph found himself. He
was among strangers. He had not a friend in all the land. Not a face he had ever seen,
passed before him. Many a stranger in a strange land is free to make his life what he
will, and is soon on the way to success. But Joseph was a slave, in bonds. Potiphar saw
him in the slave market, and bought him as he might a horse. It is hard to conceive of a
condition more discouraging. It was a sore test of character to which he was exposed. If
the treatment he had received from his brothers was enough to make him bitter, his present
circumstances seem enough to have crushed his spirit. There are people who have not had
the tenth part of Joseph's trouble but who are embittered against the world and denounce
it as cold and heartless and ungrateful. Others having been wronged, grow hard and
vindictive, and live only to repay the injustice they have received with like injustice
--blow for blow. Still others sullenly surrender to the injuries they have received and
with broken spirit creep through life like wrecks drifting on the sea, pitiable
spectacles.
Few there are who pass through such experiences of injustice and cruelty as those
Joseph met and keep their heart sweet and gentle, their faith in God bright and clear, and
their spirit brave and strong. It showed the wholesomeness of Joseph's nature that he
passed through these galling experiences unhurt. He was not soured toward men. H e did not
grow morbid, sullen, or disheartened. Though a slave, he accepted his position with
cheerfulness, and entered heartily into his new life, doing his duties so well that he
soon became overseer in his master's house. He did not waste, time or strength in weeping
over his misfortunes, or grieving over his wrongs, nor exhaust himself in self-pity. The
darkness of Joseph's life was not allowed to enter his heart. This was one of the great
secrets of his victorious living. With hatred all about him, he kept love in his heart.
Enduring injuries, wrongs, and injustices, his spirit was forgiving. With a thousand
things to discourage and dishearten 'him, to 'break his spirit, he refused to be
discouraged. Because other men lived unworthily was but a stronger reason why he should
live worthily. Because he was treated cruelly and wickedly was fresh reason why he should
give to others about him the best service of love and unselfishness. That his condition
was hard, was to him a new motive for living heroically and nobly.
The Problem of Life
So we find the spirit of Joseph unbroken under all that was galling and crushing
in his circumstances. The lesson can not be too urgently pressed. Many people find life
hard. Sometimes wrong and injustice make the days bitter. Sometimes the atmosphere of
daily life is one of strife, petty persecution, miserable fault-finding, incessant
opposition, nagging, criticism. Home life ought to be ideally loving, inspiring,
encouraging, helpful, full of all kindness and grace. Yet there are homes little better
than Joseph's, where instead of love are envy, selfishness, bitterness. There are those
who must live continually amid unjust opposition and antagonism.
The problem of life is to keep the heart sweet and kindly amid all injustice and
wrong; to keep the spirit brave and cheerful in the midst of life's circumstances and
conditions; to be true and right and strong in all moral purpose and deed, however others
may act toward us. We must be unselfish and loving, though even our nearest friends prove
selfish and cruel to us. We must keep our spirit strong, cheerful and hopeful, though
adversities and misfortunes seem to leave us nothing of the fruit of all our labors. In a
word, we are to live victoriously, nobly, sweetly, cheerfully, songfully, in spite of
whatever may be uncongenial in our condition.
This is the lesson from the first period of Joseph's humiliation. This is the
lesson of all Christian life. We should not let the outside darkness into our soul, should
seek to be delivered from all morbidness, all dwelling upon our own difficulties and
unhappinesses, from continually talking about our unpleasant experiences. We should not
allow anything to crush us. Though a slave as to our condition, our spirit should be free.
We read that Joseph bore himself so genially, and did his work so well, and was
so capable, so true, so trustworthy, that Potiphar left all he had in his hand: "he
knew not aught that was with him, save the bread which he did eat." Joseph would
never have won such a success if he had given up to discouragement, if he had brooded over
his wrongs, if he had sulked or complained, if he had spent his time in vain regrets or in
vindictive feelings. We should learn the lesson, and it is worth learning, for it is
life's highest and best lesson: It is the victory of the faith in Christ which overcometh
the world.
Meeting Temptation on Grounds of Principle
Another part of Joseph's humiliation was his temptation. He had been in
Potiphar's house for several years. He had lived so worthily and wrought so faithfully
that he had his master's fullest confidence and had risen to the first place among all the
servants. We can think of the boy's dreams of greatness as again coming into the mind of
the young man as he found himself so honored. His temptation was that of an intrigue with
Potiphar's wife, perhaps thereby to rise to yet higher prominence, to throw off the
slave's chains and become a man of rank in the land. No eye of one who worshiped his God
was upon him to inspire him to what was pure, true, and noble. He was in a heathen land,
where the standard of morals was low and where doubtless such intrigues were common. He
had not the social restraints which we find about us today.
But he met the temptation on far higher grounds; on grounds of pure principle.
Note his answer to the solicitation of his temptress: "Behold, my master knoweth not
what is with me in the house, and he hath put all that he hath into my hand; there is none
greater in this house than I; neither bath he kept back anything from me but thee, because
thou art his wife: how then can I do this great wickedness, and sin against God?"
Two motives appear in this answer. One is loyalty to his master. Potiphar had
trusted him implicitly with all that he had. Could he now 'be guilty of such a base wrong
to the man who had placed such confidence in him? Such an act would have been treachery to
his friend. In the face of this flattering solicitation of this woman of high rank, and
regardless of the consequences which the offending of her might bring upon him, he kept
his eye fixed on his duty and wavered not, but tore himself away from the temptation, his
soul unstained.
The other motive which saved him was his loyalty to God. "How can I do this
great wickedness, and sin against God?" All sin is against God. "Against Thee,
Thee, only, have I sinned, said David in his penitence. We can never get away from our
relation to God in any act of our life.
Another element of Joseph's nobleness of character appears in his silence under
false accusation. It is not recorded that he said a word to Potiphar to turn suspicion
upon the accusing wife. He seems to have thought still of Potiphar's honor, and rather
than lay a stain upon it he would go to the dungeon under a false charge, leaving to God
the vindication of his own honor and the proving of his innocence. It has been said, For
his purity you will find his equal, one among a thousand; for his mercy, scarcely one.
There are persons who bear reproach and odium to shield others. Joseph had resisted
temptation to be loyal to Potiphar; now Potiphar thinks him guilty of the very baseness
which for love of him he had scorned to commit. But in all this Joseph kept his heart
sweet and loving.
Sometimes it seems to cost very dearly to be loyal to God. Joseph now lay in a
dungeon. But his loss through doing right was nothing in comparison with what he would
have lost had he done the wickedness to which he was tempted. His prison gloom, deep as it
was, was as noonday, compared with what would have been the darkness of his soul under the
blight of evil and the bitterness of remorse. Though his feet were in fetters, his
conscience was free, and his heart was pure. Better to suffer any loss, any cost, any
sacrifice, than to sin against God. The lesson of Joseph's victory over temptation is:
anything-dishonor, loss, dungeon, death before sin.
Another phase of Joseph's humiliation was his prison life. The Psalmist says of
him (Psalm 105:18): "His feet they hurt with fetters; he was laid in chains of
iron." This, then, was the reward of being true to God and duty! He -had resisted
sin, and here he was in irons, while his guilty temptress was posing as an injured woman,
receiving compassion and enjoying luxury.
However bitter the prison may have been at first to Joseph, he was not yet
crushed, but the noble soul within him rose above the effects of the misfortune and wrong
he had suffered. He did not despair, but his old aptitude for meeting life with courage
and hope showed itself. "The keeper of the prison committed to Joseph's hand all the
prisoners that were in the prison ....The keeper of the prison looked not to anything that
was under his hand." His manhood was not in chains. The fetters did not hurt his
soul. He was victorious over all the wrong, the injustice, the false accusation, the
suffering. He found his period of humiliation a time of growth, of discipline, of
training, producing in his heart hope, joy, and love. And when at length he was called
from prison to sit beside the king, he was so well fitted for greatness that his head was
not turned by the pinnacle of honor and fame.
So we get from this part of our story the lesson of victory over all of life's
conditions. Be true to God, true to yourself, true to your fellow-men. The record is that
"The Lord was with Joseph, and shewed kindness unto him.... and that which he did the
Lord made to prosper." Likewise, if we are true to God, He will bless us, and will
use even our misfortunes to train us for a larger, better, nobler, more useful life.
Christ is with us; His life is in us; and nothing should be allowed to crush us. Live
close to Christ and the world's power cannot hurt you nor its darkness dim your soul's
light.
From Prison to Palace
This story reads like a romance. In the morning Joseph was in prison. He had been
there probably three years. He knew of nothing that gave any hope of release. In the
evening he was wearing the king's ring, was arrayed in vestures of fine linen, had a: gold
chain about his neck and was honored as next to the king. It seems too strange to be true,
yet it was true.
Though he was in prison, he was not a criminal; he was there on false charges. We
see a man with a pure soul, though under the cloud of a black charge. May it not be so
with some one we know, of whom people allege dishonorable things, but .who in God's sight
is innocent? We should stand for justice and charity toward all. We should shut our ears
to the insinuations and whisperings of the slanderer's tongue. It was a lie that put the
felon's garb and chain on Joseph and robbed him of his good name. Be slow to believe an
accusation against another. One false mouth can destroy the reputation won by a life time
of worthy deeds. Let us see to it that we have the love that thinketh no evil.
Joseph. was suffering wrongfully; but his case demonstrates the truth declared by
the Psalmist "Commit thy way unto the Lord; trust also in Him, and he shall bring it
to pass. And He shall make thy righteousness go forth as the light, and thy judgment as
the noonday." (Psalm 37:5, 6.) We, too, may safely leave our vindication to the Lord.
The life of Joseph remained gentle, beautiful and sweet under all the terrible
trials of those thirteen years. Yet some of us can hardly keep sweet under little or
imaginary slights, the microscopic hurts and injustices of every-day life. And what though
our trials may be severe and long? The noble bearing of Joseph teaches us to be superior
to all circumstances and conditions, to all unkind -or unjust treatment. Discouragement is
undivine. We must be strong in the grace of God. We must be unconquerable through Him that
loved us and gave Himself for us. We must put misfortunes, adversities, personal injuries,
sufferings, trials, under our feet, and tread ever upward on them.
"We rise by the things that are under our feet;
By what we have mastered of good or gain;
By the pride deposed, and the passion slain,
And the vanquished ills that we hourly meet."
Remember, your problem in living is to keep sweet, to keep your heart gentle,
brave, strong, loving, full of hope, under the worst that the years can bring you of
injustice, hardship, suffering, and trial. That is what Joseph did; then, when he was
suddenly wanted for a great duty, he did not fail.
Something went wrong one day in the world above Joseph's dungeon. There was
trouble in Pharaoh's palace, and two high officials were hurried off to prison. God is
always coming down to us through unlikely paths, meeting us unexpectedly. We know not what
trivial occurrence any day may affect all our after course unto the end of life. The
touching of Joseph's life by these prisoners from the palace was a link in the chain by
which he was to be lifted out of prison.
Yet it seemed for a long time as if nothing would come of this contact. Joseph
told the meaning of the men's dreams, and in three days what he had said came true. As the
chief butler went out happy from the prison, to resume his old duties, Joseph said to him:
"Think on me when it shall be well with thee, and show kindness, I pray thee, unto
me, and make mention of me unto Pharaoh, and bring me out of this house." No doubt
the butler promised to do so. But the pathetic words of the record are: "Yet did not
the chief butler remember Joseph, but forgat him."
The butler was restored to his place in, the pal-e ace and the brilliance of the
royal presence. Waiting in his prison, doubtless Joseph hoped each day to be released
through the strong influence of his friend at court-waited and hoped, but there was no
answering token. Two years passed, and still Joseph was in prison: the chief butler had
forgotten him.
Many there have been in all ages who would condemn the ingratitude of this
Egyptian officer, and yet who repeat his sin. At the time when help comes to us, or
deliverance, or favor, our, hearts are warm with gratitude. We say with sincere intention
that we will never forget this kindness. But do we never forget it? Alas, we are all too
prone to remember wrongs, but to forget kindnesses. We write the record of our grudges in
marble, and of favors in water. The lesson is that we should write the record of hurts and
wrongs done us, in water, and of kindness shown to us, in stone.
Yet see how God uses even this adversity to Joseph's final good. Had he been
released at once, he was still a slave, and might have been sold away from the city. Or
had he been set free, he would likely have returned to Canaan. He would not likely have
been in reach when he was sought for to interpret Pharaoh's dreams. And so all the future
blessings would have been thwarted.
But while Joseph was left in prison, God's purposes were ripening in the world
outside, and Joseph's character was ripening into strength and self-discipline within the
dungeon walls. In God's providences, nothing comes a moment too soon, and nothing lags,
coming too late. He whose hand whose hand moves the machinery of the universe is also our
Father. And all the wrongs suffered may, by the divine touch, be transmuted into
blessings.
Shall we suppose that Joseph's life was in God's hand in any exceptional. sense?
Is there any less of God's providence in our life than there was in the life of the Hebrew
lad? He did not see the providence at the time; not until afterwards did the dark clouds
disclose- their silver lining, or the rough iron fetters reveal themselves as gold.: Not
until afterwards shall we see how our disappointments, hardships, trials, misfortunes,
and, wrongs, are all made parts of God's providence, for, us; but the
"afterwards" is sure if only we firmly and faithfully follow Christ and keep our
own hands off.
(To be continued)
"If any man serve Me, let him follow Me; and where 1 am,
there shall also My servant be." - John 12:26.
IN THE context of the above Scripture Jesus has explained the nature and the
necessity of His death by an allusion to a plain and universally known fact in the
vegetable world: "Except a corn of wheat fall into the ground and die, it abideth
alone; but if it die, it bringeth forth much fruit." By this He meant that if He did
not die as a sacrifice on behalf of the sinner-race, mankind could never be redeemed; in
which case He would abide alone, saving only His own life. But by dying, rising again, and
ascending to the Father's right hand in the heavens, He has before Him that glad hour of a
completed redemption work when, "He shall see of the travail of His soul and be
satisfied." When in due time there shall be given to Him a completed Bride gathered
as a first-fruits from among men, and when she together with Him shall carry through to a
glorious consummation the full restoration of all the willing and obedient of earth, then
indeed His heart of love will be fully satisfied. For the joy set before Him in the days
of His humiliation He endured the cross, despising its shame, and drank to the bitter
dregs the cup poured for Him. Assuredly, this joy of eventually leading many sons unto
glory was one of the greatest features of the happy prospects before His vision, which led
Him to so willingly fall like a grain of wheat into the ground and die, that thereby such
,a multiplied fruitage might be made possible.
Then in our text and context, Jesus is also introducing the thought of our own
death and burial with Him. "If any man serve Me, let him follow Me." This, in
all of His teaching is made a very definite and unmistakable condition of discipleship, so
much so that He says, "He that loveth his life shall lose it, and he that hateth his
life, in this world shall keep it unto life eternal." That is, whoever refuses to die
to all earthly pursuits, considering these of more value than heavenly measures, such an
one will lose eventually both earthly and heavenly possessions. Unless there is at present
a life of complete crucifixion of the flesh, there can be no discipleship with Christ. To
serve and follow Him one must have this true viewpoint of the privilege of full
consecration and the divine purpose in granting such privilege to any one in this day of
grace. There must be a willingness to suffer even to the point of martyrdom, rather than
save the present life or its interests by refusing to pay the price of a full,
whole-hearted obedience to the will of God.
The Will of God Our Sanctification
The fact and necessity of service as a feature of consecration is very properly
included in our Lord's Word as given in our text. He makes this plain by saying, "If
any man serve Me, let Him follow Me." This is a reminder of the fact that He made
Himself servant of all, and thereby made service a very honorable thing, and placed a very
high premium upon our service if patterned after His own example. It is as if He were
saying to us, In service be careful to follow Me, and then, "Where I am, there shall
also My servant be." He came not to be ministered unto, but to give Himself out in
service for others, thereby clearly teaching His followers that the real true and
consistent Christian life is one filled with God's service, according to individual talent
and opportunity.
This same thought is brought to our attention in Paul's very familiar words in
Romans 12:1, 2. were we are once more reminded that a true dedication of oneself to God
constitutes a "reasonable service," in view of the mercies received. The thought
is, of course, that this consecration represents the giving over to God in unreserved
fashion, first our own selves, and then all we have, that henceforth God may be glorified
in our body and spirit which are His. Henceforth we -are to live not for self, to save our
life, but to live a life of complete abandonment to the will of God, and certainly the
will of God for us demands that as stewards of His grace, we must be prepared some day to
give an account of our stewardship responsibilities.
But this thought of service is not the most essential truth set forth in the
words of Jesus, and this fact is a very important one. We must be extremely careful never
to separate the second verse of Romans 12,' from the preceding text. If we do, there is an
open pitfall-one into which many have fallen throughout the Age. It is inevitable, once
verse 2 is forgotten or superficially considered, that the conclusion will be reached
which will make out, consecration chiefly a matter of doing what is frequently explained
as "putting our all on the altar," meaning our money, our time, reputation, and
talents, etc., for the spread of the Message we ourselves have received. All these are
included in our opening text and also in Paul's appeal in Romans 12. But in neither of
these texts is this the real objective.
Paul is not directly appealing for any of these things we usually speak of as
"our all," but he is asking us to present ourselves to God, and clearly for the
purpose of letting God have His own un .hindered control. The objective of Romans 12:1, is
distinctly stated in verse 2: "That ye may prove [know experimentally] what is. that
good, and acceptable, and perfect will of God." Therefore the primary fact is that
consecration relates not chiefly to service, but to an experience of purity of heart and
life. And this is God's invariable law. First, "Be ye clean," then, "bear
the vessels of the Lord." First, "Blessed are the pure in heart," then,
"they shall see God." First, "Create in me a clean heart, 0 God; and renew
a right spirit within me," then, "will I teach transgressors Thy ways; and
sinners shall be converted unto Thee."
All efforts 'at a regeneration work either in ourselves or others, must certainly
break down in a regrettable wreckage, unless this divine order is steadfastly recognized
and followed. The lament will inevitably follow as a result of any other viewpoint and
practice: "They made me the keeper of the vineyards [of others], but mine own
vineyard I have not kept."" Verily, then, consecration is not chiefly concerned
with what we may do for God, but ever first and foremost stands the vital fact, that this
dedication is to let God do for us. May He give us to see with increasing clearness this
all important truth.
Where I am, There Shall My Servant now be
After a full surrender of ourselves to God and the consequent inflow of spiritual
life, the objectives set before us are plainly stated: "If ye be risen with Christ,
seek those things which are above." "Mortify your members which are upon the
earth." "Be ye filled with the Spirit." "Be ye holy." "Walk
even as He walked"; and many commands of a similar kind fill the Word of God. Thus it
is seen that what God very particularly desires of us is a sanctification of ourselves
through which a deep affection, a heavenly fellowship, and a fervent, loving devotion will
become the outstanding attainment in our relationship to God, and toward our dear Lord
Jesus.
Not to be thus risen with Christ up, out of the human and carnal into a real
sanctification, is to be wholly unlike Him, and to be Totally apart from where He is. The
exhortation, "Draw nigh to Me, and I will draw nigh to you," must mean the
throwing off and separation from everything unlike Him, and therefore displeasing to Him.
To take up this newness of life, and in that new life take on and habitually practise that
which is Christlike, is the only condition of heart whereby the good, acceptable, and
perfect will of God may be proved, or known in experience. Is this not what Paul means
when he says, that as a result of our dedication, "We have the mind of Christ"
--we now have the indwelling and controlling Spirit of Christ, and thus the life of Christ
is manifest in our mortal body-our daily life.
So then, when Jesus says, "There shall also My servant be," His words need
not be, should not be confined to a future time and place, but to a present, deep
spiritual union of walk, service, and fellowship with Him. This will certainly mean a
character-likeness to Him, displaying the fact that we do indeed have "the mind of
Christ" now. An outstanding evidence of our being with Him where He is will be in the
sweet fragrance of His character which attaches itself to His intimate friends. They will
be like the lump of clay which the legend tells us became so impregnated with sweet
perfume, all because it had been "dwelling with the rose." Out of such a life of
fellowship with Jesus will flow the greatest service, the greatest helpfulness, the most
lasting benediction God's grace has placed within the reach of His obedient, truly
consecrated, sanctified people --serving people.
To reach this degree of spiritual power and its antecedent and continuous
transformations is the practical "proving of the perfect will of God." This will
mean the development of a clear perception of all the divine purpose in regard to that
sanctification which His will has decreed for us, if we would enjoy His approval. This
clear perception of His will transmutes all mere theory of the will of God into real
living facts and possibilities. The things not understood nor appreciated by the carnal
mind, will become veritable activities to such as follow the Master wheresoe'er He will
lead His own. The boon of fellowship with the Father and the Son will be increasingly
enjoyed. Rest and peace, -and a quietness of spirit where none can make trouble, will pass
from the sphere of pleasant dreams of what should be, over into a blessed realization that
being where He is, does indeed bring tranquility of mind, and strengthening, assurance of
His understanding love and faithfulness.
A Life Reflecting an Enthroned Christ
The words, "Let him follow Me," in the meaning we may properly apply to
them, demands, therefore, that we must certainly follow Jesus in the law of death-follow
Him to a complete crucifixion. We must be able to say with Paul, "Our old man is
crucified with Christ." The destruction or subjection of the self-life must be
thorough. Until this is true of us, then, whether we will believe it so or not, there will
most certainly be manifest in our conduct and spirit, an active, carnal principle which
cannot be hidden. The base metal of carnal-mindedness will reveal itself and vitiate all
profession of our being dead with Christ, and this will render impossible a true and glad
realization of our Lord's expressed wish, "Where I am, there also shall My servant
be." The carnal mind is at enmity with God, irreconcilably so, the Apostle reminds
us.
In all its forms, carnality is displeasing to God. Its fruitage we are told is
easily recognized by the spiritually enlightened. And what a fruitage this carnal
principle produces: "Adultery, fornication, uncleanness, lasciviousness, idolatry,
witchcraft, hatred, variance, emulations, wrath, strife, seditious, heresies, envyings,
murders, drunkenness, revelings, and such like." Bring to bear upon this list the
divine rule which makes unlawful desire, adultery; hatred of a brother, potential murder;
worship of any object or person, a sin of idolatry; and what a truly awful warning is
clothed in the faithful words of Paul. How beautiful is the contrast, the picture of a
Christ-enthroned life, the following verses furnish us: "But the fruit of the Spirit
is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness,
temperance."
When the crucifixion of self is real, then it must follow that the meekness and
gentleness of Christ will be manifest in His obedient follower. He will take on more and
more of the qualities of His example, who, under the greatest of injustice and
misrepresentation, remained "as a sheep before her shearers" -- "dumb, so
He opened not His mouth." This follower will learn to more fully commit himself and
all of his interests to the loving care of God. He will live and walk in happy communion
with his beloved Lord, and through the practice of the presence of God he will grow more
and more Godlike. He knows that divine power is in operation in his heart, creating a more
and more decided desire to have the whole will of God wrought out in him. His faith is
strong to believe that God knows, and loves, and cares constantly, and he rejoices in
knowing that when. God giveth quietness, none can make trouble. This is the daily life and
deportment which does truly "express the beauties of true holiness" and in which
"the Christian graces shine," revealing to all the power divine.
Revealing the Reality of His power Within
"No man liveth to himself" is a scriptural statement. We influence
people for good or evil in our daily contacts. And God certainly desires that we shall
reveal to others the reality of His power within us. Thus the Christian's purity of life
should be felt wherever he goes. He should shed around him a heavenly fragrance that will
abide, so that his pure spirit, and his helpful example, will be remembered, treasured,
and coveted, long after he has gone far away. Thus he reaches in a blessed degree His
Master's wish, "Where I am, and what I am, there, and that, will My servant be."
And who would not fervently pray with the poet:
"O God, take my life that has no renown,
Use what Thou canst of it; make it flow down
Far into the sea of some other soul
To sweeten his life and help him be whole.
To help him win others, to help him be pure,
To help him touch thousands, and be not obscure.
Yea, make him reflect the light from Thy throne,
That his kindly deeds may be many and known.
And I shall not envy this loved one of Thine
Though he shall long serve Thee with strength beyond mine."
And where will such a follower be with and like Jesus? Within the sphere of his
activities he will be with his Lord wherever there are hungry hearts needing to be fed the
bread of life, wherever impoverished lives need to be brought into closer touch with
Christ, the only source of life. He will be wherever there are sorrow-burdened hearts
longing for the comfort of the Scriptures, giving to them the oil of joy for the cup of
sorrow. He will be exhibiting the warmth and healing influences of a divine sympathy and
compassion, holding up the atoning work of Christ, and knowing naught but Christ and Him
crucified. And, like the disciples of old, he will be bringing others to Christ for
pardon, for healing, for life, for love and peace and joy. Thus he will reach the maximum
of usefulness, and reflect the life of Jesus, because Jesus possesses him, lives in him,
empowers him, is glorified by him.
Finally, whether the words, "Where I am, there also shall My servant
be," are thought of as applying to a present or a future hour, they do certainly
involve the promise of all the gracious help we need to reach this blessed experience of
being where Jesus is, in time or in eternity. Whoever serves Christ -in the sense of thus
following Him, "walking as He walked," in the spirit of complete self-surrender,
such have the right to expect that the old man with his deeds will assuredly be put off,
and the new man of the heart be as definitely put on. It is the faith privilege of such to
say, "The life I now live, I live by the faith of the Son of God." "Christ
liveth in me." But profession and conduct must be in full agreement; for God requires
it, and men demand it.
The earnest Christian, intent on going on to know and follow the Lord, will not
remain content with anything less than what the blood of Christ has provided for him in
justification, and neither will he remain satisfied with any standard of purity and
completeness below that exemplified in Jesus Christ Himself. There will be a longing to
really know a perfect purity of affection, of motive, of conduct, reflecting through a
transparency of character the Christ enthroned within the heart. Walking where the Master
walks, constantly asking, What would Jesus do? What would He say? How would He meet this
experience? deal with this problem, etc., we will realize the evidence that such a
following of Jesus does effect a purification of the character, destroying the inherent
carnal principles of the old nature, and adorning the life with Christlikeness. As the One
thus loved, and served, and followed, is pure, so this purity spreads itself over the one
who follows. Whatsoever things are true, lovely, of good report, virtuous, fill his mind,
and out of these good treasures in his heart, he lives to elevate the minds and' lives of
others. Wherever he goes, there also shall' the Lord go, and be wonderfully revealed in
the word and deed of His disciple: What-oneness with, and likeness to Christ may be ours
even- now! Shall we not serve Him faithfully,, follow Him closely, and continuously find
ourselves with Him wherever He is, and be to those about us Christ manifest in the flesh?
The following report is at hand from the Convention recently held in Portland,
Oregon:
"The gathering was not very large -- the attendance Saturday being about
sixty-five, and Sunday about seventy-five. But all who came to receive had also something
to give, and were apparently actuated by the spirit of a text that appeared on our
convention program -- 'Because of the house of the Lord our God I will seek thy good.'
"The brethren who were chosen to minister 'the Word of the Lord' among us
did not speak to us as though they were ministering to our need, but rather as bringing to
us an offering for our consideration and acceptance, that we might partake with them in
communion of 'the Truth in love.' And thus the common expression of reflective thought
from all was, It was a convention of real fellowship in the Truth that we have learned and
are assured of.
"The ministry of the speakers was a fairly well proportioned discussion of
the things that are practical, and the things that are theoretical, with a larger amount
of the things that we truly experience in our religious communion of life in Christ. And
so, as we contemplated the things we have long held in theory, and found them still
satisfying to our mind, yet our real fellowship was in partaking together of the practical
things that are. our bread of spiritual life: 'Thy words were found, and I did eat them:
and Thy words. were unto me a joy, and the rejoicing of my heart: for I am called' by Thy
name, O Jehovah, God of hosts.'
"Since the convention, expressions of reflective thought 'clearly disclose
something permanent received in our gathering in convention, because we partook together
of words which are to us spirit and life •in. Jesus Christ."
"So, beloved brethren, if we are here at the end of this year, and we have
no vision of prophecy to perceive that we shall not be, we hope for another like
convention-only better, because of our growth in Christ during the intervening time. And
we shall be glad if we may have a brother from the east coast to minister 'the Word of the
Lord' among us: and to partake with us of our communion in Jesus Christ, which we may
minister among ourselves 'according to the proportionate energy of each single part' which
'effects the growth of the Body for the building up of itself in love.'"
Dear Brethren:
The time has arrived for the renewal of our "Herald" subscriptions and I am
enclosing a money order for $------- to cover the same for the undermentioned, .
Another year has gone by, and events in the world seem to be hastening toward the
final stage in the overthrow of the kingdoms of the world, in preparation for the setting
up of that of our Lord and Savior. It is a very happy thought that the unhappiness and
wickedness which prevails throughout the world is soon to be dealt with by Him with a view
to its abolition.. It is a very solemn thought too that the time remaining on earth for
the true members of the Church will soon come to an end, and they will all be united with
the Lord. The thought of this is a help to us in our endeavor to cleanse ourselves from
all the filthiness. of the flesh and spirit which still clings to us, and to- perfect
holiness in the fear of the Lord.
We all still appreciate most heartily, in fact, more than ever, the articles in
the "Herald," and we feel that we cannot be too grateful to the Lord, and to
you, dear brethren, for the very blessed and often timely help we have received through
them. We have for years taken one of the articles from the' "Herald" each Sunday
night. for reading and discussion on the various points' dealt within it; we have found
this exceedingly helpful, and that it impresses the truths dealt with more firmly on our
minds. There is one article in the September issue which has impressed me particularly, --
that on "The Just Shall Live by Faith." In my own case it came to in most
opportunely, in connection with some very difficult and trying experiences I am having,
and I felt that it had come to me direct from the Lord. I just mention. this so that you
may realize that your labor, which I am sure is one of love, is not in vain.
With much Christian love, in which Sister M------ heartily joins,
Your brother in Christ,
C. F. M. - Aus.
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