VOL. XIX May, 1936 No. 5 The
Institute's Annual Meeting Doctrines
More or Less Important Lessons
from the Life of Joseph VOL. XIX April 1, 1936 No. 4 The Institute's Annual MeetingAs announced in the March issue, the next annual meeting is due to be held on Saturday, June 6, 1936 at 2 p.m., in the offices of the Institute, 177 Prospect place, Brooklyn, N. Y. The annual meeting is primarily for the
election of directors to serve for the coming fiscal year, June 1936 - June 1937, and
for the consideration of such other matters as may properly come before the members at
that time. While only members may participate, all friends of the truth and lovers of our
Lord Jesus are welcome to attend the meeting. Proxy forms are being mailed to the last
known address of members. Those who for any reason are unable to attend in person, may
vote by proxy, if they wish. Such should fill in the proxy form and after seeing that it
is duly signed and witnessed, mail it to the Secretary of the Institute, 177 Prospect
Place, Brooklyn, N. Y. In addition to the brethren who have
been recommended for election in "A Word of Explanation" and "A Word to
the Watchers" the name of Brother John G. Kuehn, Rutherford. N. J., has been received
as a nominee. Doctrines More or Less ImportantTHERE are certain features of the
doctrine of Christ which are fundamental and indispensable, and without which none would
be recognized of the Lord as one of His followers. There are other features which would
seem to be useful, helpful, blessed, but not fundamental-not essential to membership in
the Body of Christ. The fundamentals have been enjoyed by good, saintly ones from the day
of Pentecost until now. We, the same class now, have the same
fundamentals, and are permitted to have other privileges, truths, "meat in due
season," for our strengthening. These latter are not necessarily essential to our
membership in the Body of Christ; otherwise our forefathers who did not have them would
not have been members of Christ, and there would have been no Christ Body for centuries. The fundamental theory of the Atonement
is as follows (1) All men-all of Adam's children-are
sinners. (2) None can be reconciled to God
without a Redeemer's sacrifice. (3) Jesus came into the world to be
that sacrifice-and later to apply that ransom-price for the sins of the world. (4) On the basis of faith in the
Redeemer's work, the believer may consecrate 'himself to the divine service, in
acceptance of the divine invitation, "Present your bodies a living sacrifice.' (5) So doing, the believer may-up to
the time of the completion of the elect number-exercise full assurance of faith that his
sacrifice will be accepted of the Father; and that he will receive a share of the
anointing of the Holy Spirit -- the begetting. (6) Such as meet these conditions are
to be accepted as brethren in the highest sense of the term. This much would seem to
have been always necessary, and more than this we believe is not necessary today. But
if by reason of our favorable day we have more knowledge, we may also have corresponding
trials, which our greater knowledge will offset. Our advice to the Lord's dear people
everywhere is that they put no yoke upon each other, beyond the fundamentals specified
above-that otherwise they stand free, and leave each other free, and fellowship and
agree as much as they can with each other. If there be a disposition to crowd each
other on more than this basic faith, and if it be considered necessary to separate in
order to the progress of either of the parties, then doubtless rather than a continual
contention a separation would be the wise course. We are not criticizing the views of any
one. Each has a perfect right to hold whatever he believes the Bible to teach, and our
views are doubtless well known to all of our readers. Briefly stated, they are as follows: (1) That the one that sinned was Adam,
and that he and all his posterity were involved. (2) That a Redeemer was necessary, that
Jesus became that Redeemer, and "gave Himself a ransom for all." (3) That God has invited some of the
redeemed sinners-not to be the ransom-price, nor to redeem anybody else, but-to be
associates of the Redeemer, members of His Body, His Bride. (4) The terms and conditions upon which
these may have fellowship are that Jesus as the great Advocate shall accept them as His
members-their flesh as His flesh-and that He shall impute to them the share of His merit
which would be coming to them as members of the Adamic race. Then they are legally
justified from all the shortcomings, weaknesses and imperfections inherited by them; and
their own wills and all their remaining powers and talents being consecrated, their
sacrifice may be acceptable to God -- as part of the Sin-offering by the great High
Priest. (5) Sharing thus in the Redeemer's death, these are privileged to share in His life, by the First Resurrection. The Redeemer does
not now make application of His merit to the world, aside from the newly-accepted and
added members. He will carry out the divine program, and sacrifice all His members before
presenting, at the end of the Age, the merit of His sacrifice on behalf of the sins of the
whole world, and will thereby seal the New Covenant for them. In our judgment many err in attaching
too much value to the Church's sacrifice; whereas other dear brethren err, we think, in
that they do not see any value in the Church's sacrifice, nor that she is. permitted a
share in the Master's sacrificings at all. To us it seems like the swing of the pendulum
from one extreme to the other; whereas our view
lies in the center, as we have stated the matter. If after fully considering these
matters, a Class finds that it cannot agree, and would make better progress as two
Classes, we would concur in that conclusion as a wise one, as much as we would deplore
the necessity of a division. Such a separation would not necessarily alienate either
Class from the Lord's people, nor from the Society, because both acknowledge Jesus as
their Redeemer, and both acknowledge that His blood is primarily efficacious. - Watch
Tower, August 1, 1913. A Word to the WatchersBy Brothers I. F. Hoskins and B. A.
Parkes THE undersigned members of the Board of
Directors of the Pastoral Bible Institute, address the members of the Institute and
readers of the "Herald" regarding matters that we believe are of grave
importance at this time. Over a period of considerable time there has been developing in
our midst a state of affairs amounting to a crisis which we believe calls for a frank
explanation in some detail, in view of the approaching election June 6th. Briefly, the point at issue in this
situation is one in which it is now proposed that the principle or policy, according to
which this ministry was organized some eighteen years ago, shall now give place to
another, a "broader," a "more liberal policy." In placing this matter
before the members of the Institute, in order to make our position clear, it is
important to have before us a number of facts as to the object and purpose in the original
formation of this association. Most, if not all of our readers, are
aware that out of the crisis and upheaval that immediately followed Brother Russell's
death, in which various problems, questions and issues of vital importance came before the
brethren the world over, this Institute came into being and was the result of a desire
to continue the work in which many of us were associated with Brother Russell in the
dissemination of clearer light on Bible truths with which the Lord had richly blessed
him. We have been accustomed therefore to
think and speak of this additional light on the Word of God that has come in our time, as
"Present Truth," or "Dispensational Truth," signifying the truth of
divine revelation that becomes due with the progress of the dispensation. Accordingly,
in the light of this "Present Truth" this "Dispensational Truth,"
there has been disclosed to the view of earnest watchers what with one consent we have
been happily calling the "Divine Plan of the Ages." We need not here take time
nor space to accumulate evidence establishing the vast importance of Brother Russell's
ministry in these last days, in connection with the development of "Present
Truth." Nor need we add to the evidence that we already have, that he ranked amongst
the foremost of those who have been used in the ministry of the Church. Accordingly we
have a strong conviction that the glorious message of "Present Truth" now
represents the fulfillment of the final features of the Lord's parable as recorded in Luke
12:35-37, the "feast" which the Lord promised to spread for His watching
servants upon His return. Hence this feast of Bible truths, which we have experienced, and
which it is promised will continue to be ours so long as we continue to "walk in the
light," has become to us also an additional evidence of our Lord's presence and the
imminence of His Kingdom. Brother Russell's confidence that the
Lord's presence was indicated by the clearer light of "Dispensational Truth,"
was his constant inspiration; and this thought runs through all his writings. It is a
prominent and inspiring feature of the message he delivered, which aroused the
enthusiastic response of many consecrated Christians and their self-sacrificing-
cooperation in the Harvest Work. Likewise it has been our desire to retain in our own
consciousness and emphasize in the minds of the brethren generally, and those served by
the Pilgrim brethren, not only the heart-satisfying message of "Present Truth"
in all its harmony and beauty, but also the glorious implication that this is the result
as well as the evidence of our dear Lord's presence, for which His members in the flesh
have so long prayed with earnest longing and joyous anticipation. A word of caution is in order here: Let
it be clearly understood that we are using the term "Present Truth" not in any
loose or general sense but in the specific sense in which Brother Russell used it. Certain
definite doctrinal interpretations and truths were signified by this designation
"Present Truth"* and the value he placed upon a clear understanding of those
truths may be readily seen -when we consider the vast amount of time he consumed in
disseminating them. We have reference among other items, to such matters as the New
Covenant, the time of its operation in the future Age-the Sin-offering, and the Church's
share therein; the Church sharing with Christ in the Mediatorship of the world in the
future Age; the resurrection of the saints and related subjects. As may be seen from his
voluminous writings, our Brother considered all these subjects as comprising no
insignificant part of "Present Truth," and we heartily agree with him in that
thought. In this connection we do well to note his sage advice as found on page 28, Vol.
II of "Scripture Studies": ---------------------------------------------------------------------- *In this connection we suggest a
careful re-reading of the article appearing in the April issue of the "Herald"
entitled, "Established inn the Present Truth." "It is a serious error into which
many fall, to suppose that a knowledge of God's doings and plans is of little importance,
that the graces of Christian character are all that God requires and that these are better
conserved by ignorance. How differently the Scriptures present the matter! They counsel
us, not only to cultivate the graces of the Christian character, but to preserve
constantly that condition of heart which will enable us to discern the truth-especially
that great truth of the Lord's presence when due-and when dispensational changes take
place. A knowledge of dispensational truth is quite as important in the end of this Age as it was in the end of the Jewish Age.
Those who did not discern the truth then due did not receive the favors then due. And just
so in the end of this Age: Those who cannot discern the troth now due, being blinded by
unbelief and worldliness, cannot receive special favors-now due. They are not overcomers,
and hence are unfit to be the Bride of Christ, and to enter into the glorious
inheritance of the saints as joint-heirs with Him. Truth, in this Age, under the adverse
circumstances for its reception, becomes a test of our faithfulness to God, and
therefore as a sickle separates the fit ones from those unfit-the wheat from the
tares." In harmony with the foregoing, and in
agreement with the thought that the doctrines above mentioned do represent important
features of Present Truth, and thus have their part in comprising that which the Apostle
designates as "the whole armor of God," and which he counsels the Lord's
people to put on in these "last days," it has been the policy of the Institute
through the years to employ on its Editorial Committee, the Pilgrim Staff, and in the
office, only those who have shared the foregoing conclusions. Moreover, confirmation of
the assertion made earlier that this association was originally formed for the purpose
of carrying forward the ministry begun and so ably conducted by Brother Russell may be
obtained by reference to the pages of the very first issue of the "Herald" which
bears date of December, 1918, wherein such purpose is unequivocally stated as follows: "This journal is set for the
defense of the Truth as expounded by the great Founder of Christianity, the central
feature of which truth is the doctrine of the ransom given once for all, around which all
the other features of divine grace revolve. Our endeavor shall ever be to lift high the
banner of the cross -- 'that Christ died for our sins, and rose again for our
justification.' And we shall recognize as in full fellowship with the Lord, and as our
brethren in Him, all consecrated believers, sharers in the merit of the atoning blood of
Jesus and partakers in the Sin-offering with Christ. Living as we are at a time when
this all-important doctrine of the ransom-redemption through the precious blood-is being
assailed and gaining an increasingly large number of adversaries whose methods and
arguments are of a subtle character, surely every true soldier of the Cross should be
anxious to enlist all his powers in defense of this great foundation truth. "It is the aim of this journal
that its readers shall always be able to see clearly in its columns a very close likeness
to the spirit and influence that animated the Lord's servant during the forty years of his
faithful ministry to God's people. We trust never to lose the sacred and hallowed memories
of that faithful example and ministry; that we shall always remember with heartfelt
appreciation his devotion and loyalty to the Word of God, together with his peerless
defense of the sacred truths of that Word, regardless of the persecution, loss and
suffering entailed. "We would have our readers fully
assured that this journal stands firmly in defense of the ideals, principles, and
teachings of this servant of God, not because we believe lie was infallible, nor because
of any blind superstitious reverence for him as a man, but because we have proven those
ideals, principles and teachings to be well grounded upon the only sure foundation-the
infallible Word of God. We shall follow his example, therefore, inasmuch as we believe
'he followed the Lord.. . . "While thus expressing ourselves,
we do not wish to be understood as fencing ourselves about, as halting in the path of
light and making no advancement therein; for the path of the just is still as a shining
light, 'shining more and more,' etc. But looking again at the life of the one whose memory
we hallow, we note that his experience was one of continual advancement in the light; he
walked in the light as Christ was in the light, and enjoyed and shared with others the
abundant blessing thereof. This, we believe, is the aim of all the saints in light; and
if it be our Father's good pleasure to make additional revelation of Truth to His
people, we trust that we shall all be in that attitude of heart, and be possessed of
that open mind, that will enable us to be ready to advance as He may direct the way." Now it can be truthfully said that
generally through the years since the commencement of this ministry, the brethren having
charge of its affairs have earnestly endeavored to adhere to and sustain the policy and
purpose originally outlined; and the thought that there was any brother in our midst as a
successor to Brother Russell, was far removed, from our minds. The fact that some of the
Institute's publications have at times presented reviews along chronological and
prophetic lines in addition to those of Brother Russell has not signified any digression
whatever from the general system of doctrinal expositions by Brother Russell, but was in
keeping with Brother Russell's advice that we take heed to the more sure word of prophecy,
as the march of events brought us further on into the Day of the Lord wherein we might
expect to see some of the chronological and prophetic features more clearly. Coming to the point at issue, namely
that serious and important changes now be made in the policy and conduct of this ministry,
this attitude has arisen out of the fact that within the recent past some of our number
have undergone a change of mind with regard to Present Truth ministry, as a whole. At
least three brothers who have gone on extended, Pilgrim tours under the Institute's
direction during the past fifteen months, have taken the attitude of denying or
discrediting as doubtful, one or more of several of the important considerations or
features which through the Harvest time have been classified as "Present Truth,"
or "light for the last days." and have therefore ceased to hold or to teach them
in their ministry, and contrariwise have privately imparted other impressions much to the
distress of some of the friends. Amongst such items thus discarded or shelved as
doubtful, are, (1) That which was regarded by Brother
Russell and all of us as clearer light on the Church's participation with Christ in His
sacrificial offering -- the Sin-offering, involving the rejection, of course, of Brother
Russell's exposition of Tabernacle Shadows, the Levitical offerings, etc.; (2) The presentation in which we have
all concurred regarding the great Covenants and particularly the purpose and operation
of the New Covenant-not in operation in this Age in any sense, but exclusively for the Millennial Age; (3) The Mediatorial work of Christ as not in behalf of the Church but a work in which the Church shares with Christ in the Millennial
Age in behalf of mankind. (4) Other points of exposition
occupying an important place in this latter clay ministry, and now being discarded, are
that of our Lord's presence and the accomplished resurrection of the sleeping saints. The opinion in our Board is divided as
to whether or not brethren who have undergone a change of mind with regard to the
foregoing and other features of the truth, should still be sponsored as public speakers
and teachers in the ministry, some taking the view that present truth ministry need not be
one of the determining factors in selecting Pilgrims or Editors. With a divided attitude
and opinion in our midst as to the soundness and validity of these various features of
Present Truth, their importance, etc., there is a lack of unanimity in our Board, and a
state of inharmony exists and unsatisfactory results generally, obtain, both as regards
getting matter approved for publication in the "Herald," as well as in the
conduct of the Pilgrim ministry. As a remedy for the present
unsatisfactory and inharmonious situation in our Board, a more "liberal policy"
is proposed to be set in operation, namely that the Directors of the ' Institute shall be
relieved of the responsibility of determining a brother's doctrinal fitness or
qualification for the Pilgrim ministry, and that such brother, engaging in the
Institute's ministry, shall not be held to account as to, his teachings,
interpretations, or doctrinal belief;' that acceptance of and adherence to the various
features of Present Truth shall no longer be a required condition or evidence of his
fitness for the Pilgrim ministry as heretofore. But that the mere fact of the Brother's
acceptance of the foundation truths, justification and sanctification-namely, faith in the
blood of Christ and consecration to God-shall alone constitute the required
qualification doctrinally, for the ministry.
And it shall be understood, according to this "more liberal policy," that such a
Pilgrim Brother may entertain, and proclaim at will, a variety of ideas and
interpretations divergent from Present Truth, or differing from another Pilgrim Brother
also sponsored by the Institute, unless, and until, the brethren served discern these
deflections from Present Truth and sufficient of them so report to the Institute office
and request his services be discontinued. Thus, under this proposed "liberal"
policy, when a Pilgrim Brother is sent to you, there will no longer be possible the
assurance that he is, in fact, in enthusiastic accord with the sublime message of Present
Truth which has been proclaimed for 60 years to the profit and inspiration of the brethren
and those of the public invited to the meetings addressed by the Pilgrims. But the
question will now be constantly in the minds of the brethren served, "Is this Brother
really in accord with the Truth?" And the misgivings thus aroused can only be
answered by constant interrogation of the Pilgrims as they travel about, with the many
possibilities of misunderstandings arising therefrom, arid the loss of precious time
from the more important and intended purposes of the Pilgrim Brother's visits. The same principles, according to this
more "liberal policy, shall also operate with regard to the brethren of the
"Herald" Editorial Committee. The Rule governing our Editorial Committee
heretofore has been one of strict surveillance of all matters submitted for publication,
and the Editorial Committee have been definite and positive in their attitude toward what
has been submitted, with the result that a considerable number of articles have been
disapproved and rejected. But according to the "more liberal policy"
"Present Truth," as we understand that term, and as set forth above, shall no
longer be the standard by which a Brother's qualifications, doctrinally for the Editorial Committee shall be
tested or determined; but, merely as in the case of the Pilgrims, a confession of the
foundation features-faith and consecration -shall constitute his doctrinal fitness. And each of the Editorial
Committee shall be responsible only for the teachings and interpretations presented in his
writings in the "Herald"; such Editor, contrary to what has been the order in
the past, may then, as in the case of the Pilgrim Brother, entertain and set forth
whatever he may wish regardless of whether or not it harmonizes with "Present
Truth" or with the views of his fellow Editors of the Committee. The undersigned, setting forth this
statement, find themselves definitely unable to subscribe to any such policy; as we are
confident that such a program would let down the bars and open up a vast field for the
spread of error and uncertain doctrines, both as respects the Pilgrim department and in
the columns of the "Herald." In view of what has been presented earlier in this
statement, we believe that we need not take more time or space to enlarge upon our
objections to the new program such as has just been outlined. We most certainly urge against a
misunderstanding in connection with issuing this statement None should in any wise
understand us as limiting our recognition as fellow Christians to such only as agree with
all the views and convictions embraced in the term "Present Truth." In the Watch
Tower of August 1, 1913, Brother Russell has well expressed the basis of Christian
fellowship in the article entitled, "Doctrines More or Less Important," which
we heartily endorse and subscribe to. The basis of Christian fellowship therein expressed
is repentance, justification by faith, consecration unto death, and a life consistent
therewith, and Spirit begetting. Beyond these fundamental doctrines, each brother or
sister in the Lord should be permitted liberty as to his or her understanding of the
Lord's Word without discrimination as to fellowship or recognition as fellow Christians;
and we would discourage divisions in the Classes over these points even as did Brother
Russell. Let the fact be clearly noted therefore that the point at issue, in this present
crisis, is not that of the basis upon which we recognize each other as Christians and
fellowship one another as such; but it is wholly a question of teachers and teachings,
and what shall be the standard of eligibility for the ministry, conducted by Pilgrim
brethren and the Editorial Committee of the "Herald." In view of the facts and considerations
as to the original purposes and objects of this ministry, it is our thought that harmony
of view among those engaged in the work of the Institute should go further than these
fundamental doctrines such as we have just named. We are not unmindful of the fact that
the dear Lord's object in providing His people with the various features of His precious
truth from time to time is that they shall proclaim it on all suitable occasions, and we
share Brother Russell's thought that the doctrines mentioned foregoing as now being
discarded by certain brethren, embrace important features of "Present
Truth," and we hold with him that it is not only our privilege, but also our duty to
present them as a part of our present ministry. It is obvious, of course, that this cannot
be effectively done so long as the present inharmonious conditions continue to exist
amongst the Editorial Committee and Pilgrim staff of the Institute. We do not feel it
would be safe to assume that because these doctrines have been presented many times their
further dissemination is now unnecessary. On the contrary, we remember Brother Russell's
example in this regard, namely that he continued to present them up to the time of
passing from the scene of his earthly ministry, and we are convinced of the soundness of
his course, and that it is therefore worthy of emulation on our part. We repeat,
therefore, that to us, practical unanimity of doctrinal interpretation of those features
of Present Truth now under discussion, as well as agreement on fundamental doctrines, is
quite necessary on the part of its representatives if the Institute is to continue the
ministry for which it was organized and not be found giving forth "an uncertain
sound," but that it shall on the contrary impart a message which will be as effective
as possible for the encouragement of that class with whom the Lord is now dealing. Finally, we earnestly desire that there
be no doubt in the minds of any who read this statement as to the position and attitude of
the undersigned. The important question raised in this crisis is whether or not the
management of the Institute is to continue the principle and policy definitely announced
when this ministry was started eighteen years ago. That principle and policy were that the
Directors were to assume full responsibility not only for what appeared in the columns of
the "Herald," but also for the ministry of its Pilgrim staff. The fact is
sometimes cited that when Brother Russell first published the "Watch Tower" he
accepted articles for publication from contributors; and in that connection published
the following note: "In no case will the Editor be
responsible for all sentiments expressed by correspondents, nor is he to be understood as
endorsing every expression in articles from other periodicals." But within five years his mind had
undergone a change and that note read somewhat differently: "The Editor recognizes a
responsibility to the Master,
relative to what shall appear in these columns, which he cannot and does not cast aside;
yet he should not be understood as endorsing every expression of correspondents, or of articles
selected from other periodicals." This indicated that she was feeling
more keenly the matter of responsibility for what appeared in the Watch Tower. By the end
of ten years it was evident that he was not publishing contributed articles for which he
could not accept full responsibility, so important did he regard the matter of placing
the Truth before the people. Having in the foregoing paragraphs
frankly stated our position, we are earnestly urging that the Institute continue its
ministry in accordance with the principle, policy and
program outlined above, and in which this work was originally instituted; a policy
in which the brethren may have confidence that the great system of truth we know as
"Present Truth," will be faithfully presented by both the "Herald" and
the Pilgrims; and none, in financially supporting this ministry need feel any fear that a
Pilgrim will present views subversive of the Truth or divergent therefrom, nor that the
"Herald" will contain articles not in full accord therewith. Responding to
requests, as to the names of brethren who are willing to serve as directors during the
ensuing year, who are wholeheartedly loyal to the life-ministry of Brother Russell --
Present Truth ministry -- and the program and policy herein above presented, we are after
careful and prayerful deliberation, submitting the following list of five brethren,
(in addition to the undersigned) making seven, who have so indicated their willingness
that their names stand in nomination for the coming election:
A word of explanation is due with
regard to the above mentioned brethren: Brother Gates, formerly of the brethren
of New Orleans, has been associated approximately fifteen years with the friends in
Memphis, and his zealous and efficient services as an Elder of the Class there are very
highly appreciated. Brother Conrad Kuehn, of long standing
in Present Truth and its service, and for a time associated with Brother Russell at
headquarters, is well be loved for his deep spirituality and his faithful ministry
with the brethren in Toledo. Brother McCoy, well known on the
Pacific Coast and especially in the Northwest for his very valuable Pilgrim ministry is
greatly loved and esteemed by the brethren in those parts. Brother McElvany has been active in the
capacity of an Elder in the little Class of brethren in Pittsburgh as well as amongst
some outside Classes since 1918, at which time he became associated with the Institute. Brother Stroke's zealous labors and
assistance oaf the brethren. of Buffalo in the capacity of an Elder is very warmly
appreciated by the brethren there. The grace of our Lord Jesus Christ be
with you all. I. F. HOSKINS B. A. PARKES Lessons from the Life of Joseph[Contributed) Scripture
Reading: Psalm 105:17-23; Genesis chapters 37,
39-50 EVERY side of Joseph's character is
beautiful. Everywhere we see him he bears himself nobly. We pass now to another chapter in
his life, and here, too, we shall find the beauty unsullied, the splendor undimmed. We
look at Joseph and his father, and we see that through all the strange and varied
experiences of life he kept his love for his father warm and tender. There is one incident which at first
thought seems to have shown forgetfulness of his old home. When his first son was born he
named him Manasseh. "For God," said he, "bath made me forget all my toil,
and all my father's house." But he did not mean that the coming of this child into
his home blotted out all memory of his father. The words reveal the heart hunger of Joseph
for home, love, and domestic ties. He had been torn away from these, and for more than
thirteen years had lived unblessed by human affection. Now the hunger of his heart was met
by the child he held in his arms. He had now a home of his own, and in the new joy, the
years of hungry, unmet love were forgotten, as the earth forgets the desolation of
winter when spring comes with all its glory of bursting life and bloom and foliage. But his father was not forgotten even
in the gladness of his own happy home. All through the story of the brothers' visits we
have glimpses of Joseph's love for his father. Little did those men from Canaan know how
eagerly the great governor watched their words to hear about their father. And when he
pressed on them the charge that they were spies, they dropped the words: "Thy
servants are sons of one man. . . . The youngest is this day with our father." They
spoke carelessly, but their words told Joseph that his father was yet alive, sending a
thrill of gladness into his heart. The Courtesy of a Tender Filial LoveThe brothers went home and came again,
and when they stood before the governor, almost his first word was the inquiry, "Is
your father well -- the old man of whom ye spoke? Is he yet alive?" The brothers
saw nothing in the words 'but the fine courtesy of a noble gentleman; yet under the
courtesy there throbbed a tender, filial love. When Judah presented his plea for Benjamin,
referring again and again to his father at home, his old age, his loneliness, his
bereavement, his love for Benjamin-so deep and tender that he would die if the lad were
not returned to him -- he little knew what chords he was touching in the soul of the great
man to whom he was speaking. It was this picturing of the aged, sorrowing father which
most of all moved Joseph as he listened to Judah's words. When the plea was ended, Joseph
broke down-could not refrain himself longer, and said amid sobs, "I am
Joseph." Then his very next words were, "Doth my father yet live?" A few minutes later, after the
passionate assurance of forgiveness had been given to quiet the hearts of his brothers
in their consternation, he bade them hasten to their father-"my father", he says
now-and say unto him, "Thus saith thy son Joseph, God hath made me lord of all Egypt;
come clown unto me, tarry not. . . . Ye shall tell my father of all my glory in Egypt and
of all that ye have seen; and ye shall haste and bring down my father hither." He
sent also wagons to bring his father over the rough roads as gently as possible; and
presents-twenty asses carrying provisions and comforts for his father's use on the
journey. Weeks must have passed while the
caravan slowly wended its way to Canaan, and while preparations for breaking up the old
home and moving were progressing, and while the family journeyed again toward Egypt. At
last, however, word came to Joseph that his father was approaching; and he made ready his
chariot and went to meet him. Who can tell the tenderness of that meeting! The Bible never
indulges in sentimental narration, and yet the picture its words present is very touching.
"Joseph presented himself unto him; and he fell on his neck, and wept on his neck a
good while." It had been twenty-two years since Joseph, a lad of seventeen, had gone
away from home to carry messages and tokens to his brothers, expecting in a few days to
return. He had never seen his father's face since that morning, and the pent-up love of
all the years found expression in this greeting. Here again the character of Joseph
shines in brilliant splendor. Egypt was then the first nation of the world in its
civilization, its refinement, and culture. The court of Pharaoh was a place of great
splendor. Jacob was a plain shepherd, lowly, unconventional in manners, without worldly
rank or honor, withered, limping, famine-driven. Far apart were these two men, the
governor of Egypt and the patriarch of Canaan. But the love in Joseph's heart for his
father was so strong and so loyal that he never thought of the difference, and he led the
old shepherd into the presence of the great king with pride. He told Pharaoh of the coming
of his father as eagerly as if Jacob too had been a king. He made provision for his
father, also, in Egypt, and, nourished him as long as the old man lived. When Jacob was
dying, Joseph stood watching by his bedside, the Prime Minister of Egypt by the old
shepherd, with beautiful filial devotion. Through all the years his love
continued warm and tender. Amid the splendors of rank and power he never forgot the old
man, waiting in sorrow and longing, in his tent in Canaan. When his father came to him,
bent, withered, limping, he honored him as if he had been a king. During the remaining
years of his life he nourished him in almost royal state. When he was dead he honored him
with the burial of a prince. "Honor Thy Father and Thy Mother"All this illustrates the nobleness of
Joseph's character. The lesson is plain. Children should honor their parents. Nothing
more sadly mars the beauty of a life than anything which shows want of filial love and
respect. Children never come to an age, while their parents live, when they may cease to
treat them with affection and honor, in return for unselfish devotion, self-denial, and
care on their behalf in the days of infancy and childhood. These are debts we can never
pay save by love that stops at no cost or sacrifice, nor flags in its faithfulness,
until we have laid away the revered forms to rest in the grave. The beautiful example of Joseph should
inspire in all children whose parents are living, a deep desire to give them comfort,
gladness, and tender care as long as they live. If we are blessed with wealth or with
plenty, they should share it who shared their all with us in days gone by, perhaps pinched
themselves that we might not want, or that we might be better fitted for life. If we have
risen to higher position and greater honor than our parents had, we should bring them
into the sunshine that is ours, that the benediction of our favored life may brighten and
sweeten their old age. If they are a little peculiar, or odd in their ways, lacking some
of the refinements of our more fashionable life, we should remember that these are only
outside disfigurements, and that beneath, 'beat hearts of -love, and dwell spirits that
are noble with the nobleness of Christlikeness. Even if parents have marred their lives by
sin which has brought shame, it were better, like Noah's nobler sons, to close our eyes
and to fling the mantle of filial love over the shame. There is another part of the story of
Joseph and his father which has its lessons. We turn back to Hebron, to the time when the
brothers came home from Egypt after Joseph had made himself known to them. They told their
father that Joseph was alive, and that he was the governor of Egypt, but the old man could
not believe the tidings. His heart was overwhelmed. For more than twenty years he had
mourned Joseph as dead. Now to hear that he was alive in Egypt was too much for the old
father. "His heart fainted, for he believed them not." His sons sought to make him believe,
repeating the words of Joseph. While he still listened, bewildered, doubting, the wagons
Joseph had sent to carry him to Egypt were driven to the door; and the asses bearing the
good things of Egypt also appeared. Now Jacob was convinced; his spirit revived.
"And Israel said, It is enough; Joseph my son is yet alive: I will go and see him
before I die." Why did the sight of the wagons help Jacob to believe that Joseph was
alive? Wagons were not known in Canaan at that time, at least such wagons as those sent
from Egypt. Joseph must indeed have sent them. So the fruits and other things sent to
Jacob's door were unmistakably from Egypt. They could not have grown any place but beside
the Nile. "As Seeing Him Who is Invisible"All this is suggestive and illustrative
of the way we are helped in this world to believe in the existence of Jesus Christ in
heaven. We know that Jesus died on the cross, slain by wicked hands. We know that He was
laid in the grave, and that a stone was rolled before the door. The Gospel comes to us,
telling us that He is alive. Note here again the similarity of Joseph to Christ. Joseph
was alive in Egypt, that was what they told Jacob. Jesus Christ is alive in heaven, that
is what the Gospel tells us. Not only was Joseph alive, he was ruler over all the land of
Egypt. Jesus is alive for evermore, beyond death; and He is ruler over all things, King of
kings and Lord of lords. Jacob was convinced Joseph .was alive in Egypt when he saw the
tokens he had sent. Christ sends us blessings out of heaven, which prove to us that He is
really alive there and in power. Do there not come answers to your prayers when you plead with God? Do there not
come comforts for your sorrows when your heart is burdened? Canaan was famine-stricken. There was
no bread in all the land. The people were starving. In Egypt there were great storehouses.
From these supplies certain good things came to Jacob's door. Somebody had sent them --
somebody who knew him and loved him. They said it was Joseph and the old man 'believed it. This world is famine-stricken. There is
no bread here for our souls. Heaven has its storehouses. Daily there come to you from
these reserves of goodness, supplies of blessings. There are blessings just for you.
They meet your needs exactly. They come just at the right time. You say, "There must
be some one in heaven who knows me; some one who keeps his eye upon me and knows what I
need, and then sends his good things to me at the right moment." Yes, that some one
is Christ. He is not dead-He is alive and on the throne. These good things that come into
your days, with their joy and brightness, are all from Him. Yes, we know that Christ lives and
reigns in heaven, for every day blessings come to us that could have come from no land but
the heavenly land, and that no one but Jesus could have sent. The forgiveness of our sins,
the peace that fills our heart, the joy that comes in sorrow, the help that comes in
weakness the human friendships that bring such benedictions, the answers to prayer, the
blessings of providence-who but Jesus could send all these heavenly good things to us?
These are the best proofs to us that Jesus lives and rules in the land of blessedness and
glory. Foretaste of Good Things to ComeTo know that Christ, though unseen, is
yonder in heaven, that He ever lives to make intercession for us, that He sends 'blessings
down to us on the earth, heaven's good things, is a very precious truth. Even this is a
joy that thrills our hearts. But there is something better: The wagons came and took Jacob
away from that land of hunger, with its mere handfuls of the good things of the land of
plenty, and bore him right into the heart of the country where his son ruled. He was met
on the borders of the country by the son who had died to him, but still lived. He was
welcomed by him with love's warmest welcome. He was presented to the king who bade him
dwell in the best of the land. There he stayed, close to his son, nourished by him. No
longer did he have merely a few of the good things, sent from far away, as tokens of the
abundance in store yonder; he dwelt now in the very midst of the storehouses and had all
that he could wish. We see how beautifully true all this
parable is, in its application to Christ's believing ones in this world. Here our joy is
very sweet, but we have only little foretastes of the heavenly good things. By and by the
wagons will come for us to take us into the very presence of Christ. When Jacob got into the carriage and it
drove away, he was not sad. He was leaving his old walks and the place of his sorrows, but
he was going to his son. He was leaving famine and want, and was going to a land of
plenty. That is what is in prospect for us. We shall leave the place of toil and care, to
find rest. We shall leave the land of tears and separations, to go into the presence of
the loved and lost. Our Savior will meet us on the edge of that blessed country. He will
welcome us with tenderest love. He will present us to His Father -- not ashamed to own us
as His friends, His brothers, His sisters, before heaven's angels. He will give us a place
near to Himself. There He will nourish us with heaven's choicest fruits. Our Joseph has
gone before us to prepare a place for us: and when we are prepared for the place He will
come again and receive us unto Himself, that where He is there we may be also. Old Age and DeathWord was sent to Joseph one day that
his father wished to see him. The old man was thinking of his departure. He knew he must
die in Egypt, but he did not wish to be buried in that strange land; lie wanted to lie in
the land of promise. So he asked Joseph to swear to him, in the rude fashion of the times,
that he would not bury him in Egypt. It was no mere sentiment that made the
old man, as his end drew nigh, crave to lie beside his father and his wife in the cave of
Macbpelah; it was his strong faith in God's promise to give Canaan to his descendants.
He believed that the promise would be fulfilled and lie wanted his grave to be where the
future home of his children would be. Then lie wanted his family, though still abiding
in Egypt, to have a constant reminder that Egypt was not their home. He knew that his
grave in the land of promise would continually draw upon their hearts. Then came another incident. Jacob was
sick. Joseph heard it and hastened with his two sons to his father's bedside. Jacob
adopted these 'boys as his own, taking them in among his own sons, kissing and embracing
them, then stretching out his thin, trembling hands and laying them on the heads of the
lads, while he uttered this beautiful benediction upon them: "God, before whom thy
fathers Abraham and Isaac did walk, the God which hath fed me all my life long unto this
day, the angel which bath redeemed me from all evil, bless the lads; and let my name be
named on them." Then we have the death scene. All the
sons are there, and the dying Patriarch in prophetic words, unveils the future of each in
turn. We need not linger on these predictions, interesting as they are, but we will note
the blessing pronounced upon Joseph:
Those were intensely solemn moments to
Joseph. All his honors seemed small as he stood there by that bed and felt the touch of
the hand now growing cold in death. At length the feeble voice ceased to speak. The
blessings were all pronounced. Then came the dying- charge: "Bury me with my fathers
in the cave that is in the field of Ephron." And when Jacob made an end of charging
his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered
unto his fathers. Strange mystery of dying! How orphaned
it leaves us when it is a father or mother that is gone. We never get ready to lose our
parents. No matter how old they are, how ripe their life, how full their years, the time
never comes when we can lose them without a pang. Life is never quite the same again.
Something has gone out of our life, something very precious, which we never can have
again. Never more a mother's prayers, lost and missed now for the first day since we were
born. No more a father's love, thought, care, and hope in this world, wanting now first
since infancy. The consciousness of bereavement is keener when a parent is taken away in
the child's earlier years, and the loss is greater in a sense, but perhaps the pain is no
deeper. No wonder Joseph fell upon his father's face and wept upon him and kissed him,
when he saw that he was dead. His grief was sore; his sense of loss was great. Quickly Joseph set about to do all that
love could do to honor the name and memory of his father. The body was embalmed. Then
followed seventy days of mourning, according to the custom in Egypt. After this the
patriarch's dying command was obeyed, and the twelve sons, with many Egyptian friends,
among them men of rank, bore the body away to Canaan, and laid it to rest beside the
bodies of his kindred. The burial was at Hebron, in the cave
of Machpelah. This cave is covered now by a great Mohammedan mosque. The entrance is so
sacredly guarded that none save Mohammedans can enter it. There are shrines in the mosque
for each of the dead who sleep beneath-Abraham, Sarah, Isaac, Rebekah, Leah, Jacob. In the
interior of the building is a small circular opening which leads down into the ancient
cave, where no doubt the twelve sons of Jacob laid the embalmed body of their father. After the burial of his father the
story of Joseph is almost a blank. Only one incident is given. When Jacob was gone the
brothers grew' uneasy. They thought that their father's influence had restrained Joseph
from seeking revenge upon them for their sin against him, and they feared now, when this
restraint had been taken away, Joseph would visit punishment upon them. The memory of sin
dies. hard. It had been forty years since this wrong was committed, and for seventeen
years the brothers had lived in the sunshine of Joseph's forgiveness, nourished by his
love, without a word or an act to suggest aught of resentment; yet here we find the old
dread still lingering. Guilt makes cowards of men. Sins against love plant thorns in the
heart. Joseph wept when he heard his brothers'
words. It pained him to learn that they doubted his love and forgiveness. When you have
been loyal and faithful to a friend, loving him unselfishly, making sacrifices for him,
giving of your life's strength and skill to help him, putting honor upon him, it grieves
you sorely to have him misunderstand you, suspect your sincerity and doubt your affection.
Seventeen years of such generous love as Joseph had shown to his brothers in Egypt ought
to have made it forever impossible that they should doubt or suspect his forgiveness. Do
we ever treat our friends so? Do we never treat Christ so? Do we never doubt "His
forgiveness, or question His love for us whatever our experiences? Let us not grieve that
gentle 'heart 'by even the faintest doubt of a love that is infinite in its constancy and
tenderness. Joseph was pained when he heard of the
fears and distrust of his brothers, but his patience did not fail. "Fear not,"
he said to them, "for am I in the place of God? And as for you, ye meant evil against
me: But God meant it for good, to bring to pass, as it is this day, to save much people
alive. Now, therefore,' fear ye not: I will nourish you and your little ones." This
was his answer to their distrust. The Apostle Paul prayed that our hearts
might be enlarged. (2 Cor. 6:13.) It takes a large, a generous, heart to love on in
spite of doubt, suspicion, and unwholesome discontent; but Joseph had a large heart. His
generous love never failed. His answer was only a new assurance of affection undisturbed
by their treatment; he would nourish them in the days to come as he had done in the past.
He would share his honor with them. He would provide for them in the land where they were
strangers. He would care for their children. So he comforted them and spoke kindly unto
them. After this incident Joseph lived
fifty-four years, but nothing whatever is told us of these years. We can picture a ripe
and beautiful old age, full of honors and full of usefulness. We know that his life continued
beautiful to its close. Sometimes old age does not fulfill the prophecy and the promise
of the earlier years. Sometimes men who live nobly and richly until they have passed the
meridian of their days, lose in the splendor of their character and the sweetness of their
spirit as they move toward the sunset. A great many sermons are preached to the young.
Youth has its perils, and needs constant warnings. But there is need also of wise words of
counsel to those who are growing old. Old age has its perils and its temptations. It is
difficult to bear the honors of a good and worthy life as they gather about the head when
the years multiply, and not be spoiled by them. It is hard to keep the heart humble, and
the life simple and gentle, when one stands amid the successes, the achievements, the
fruits of one's life victories, in the days of a prosperous old age. Some old men grow
vain in their self-consciousness. They become garrulous, especially about themselves and
their own past. The ease and freedom from care which
come sometimes as the fitting reward of a life of hardship, toil and sacrifice, do not
always prove the happiest conditions, nor those in which the character shows at its
best, Some men who were splendid in incessant action, when bearing great loads and
meeting large responsibilities, and in enduring sore trials, are not nearly so noble when
they have been compelled to lay down their burdens, drop their tasks and step out of the
crowding, surging ranks into the quiet ways of those whose life work is mainly finished.
They chafe in standing still. Their peace is broken in the very days when it should be
calmest and sweetest. So in many respects old age puts life to a crucial test. Then sometimes old age grows unhappy
and discontented. We cannot wonder at this. It becomes lonely as one by one its sweet
friendships and its close companionships fall off in the resistless desolation that
death makes. Feebleness of health, too, comes in ofttimes as an element which adds to the
difficulty of living beautifully when one is old. These are some of the reasons why old
age is probably just as severe a testing time of character as youth or midlife. The grace
of God, however, is sufficient for the testings and trials of the old as well as of the
young. We should set ourself the task of making the whole day of life to its last moments
beautiful. The late afternoon should be as lovely with its deep blue and its holy quiet,
as the forenoon with its freshness; and the sunset ting as glorious with its splendor of
amber and gold as the sunrising with its radiance and brightness. The old, or those
growing old, should never feel for a moment that their work, even their best work, is
done, when they can no longer march and keep step in the columns with youth and strong
manhood. The work of the riper years is just as important as that of the earlier years.
Young men for action, old men for counsel. The life that one may live in the quieter time,
when the rush and the strife are left behind, may be even more lovely, more Christlike,
more helpful than was the life of the more exciting, stirring time that is gone. Life
ought to grow more beautiful every day to its close. Let no one think he has finished his
task of sweet, true living when he has gotten safely through middle life into the borders
of old age. No; we must not slacken our diligence, our earnestness, our fidelity, our
prayerfulness, our faith in Christ, until we have come to the gate of eternity. God's plan
for our life takes in all. Age is a time for praying hoping, and
for reflecting to others something of the peace and love of the heaven we are nearing,
and of the Christ we hope soon to see. At last the time came for Joseph to
die, as this time must come to all. "And Joseph said unto his brethren, I die: but
God will surely visit you,. and bring you up out of this land unto the land which He sware
to Abraham, to Isaac, and to Jacob. And Joseph took an oath of the children of Israel,
saying, God will surely visit you, and ye shall carry up my bones from hence. So Joseph
died, being an hundred and ten years old; and they embalmed him, and he was put in a
coffin in Egypt." Joseph was not buried at all in Egypt.
His body was embalmed there, but not entombed. Egypt had long been his home. It had been
the scene of all his honors and triumphs. His wife was an Egyptian; his friends were
Egyptians. But he was still a loyal Israelite, and would not lie in an Egyptian grave. He
would be buried in an Israelite grave. But there are other thoughts: In the
Epistle to the Hebrews when the faith of Joseph is spoken of, it is remarkable that it is
this command concerning his bones that is mentioned. "By faith Joseph, when his end
was nigh, made mention of the departure of the children of Israel; and gave commandment
concerning his bones." This showed his faith in God's promises concerning his people.
His faith was so strong that he refused to be buried at all in Egypt; his burial must wait
until his people went up out of Egypt to their own land. Mark the difference in the dying
requests of - Jacob and Joseph. Jacob, too, refused to be buried in Egypt. He had spent
seventeen happy years there, but he could not die until he had the pledge that he would be
buried beside his kindred. Joseph's request was different. He was not to be buried in
Egypt, yet his body was not to be carried to Canaan until his people should go there. He
was so confident of their exodus that his-mummy was not to be laid in the grave at all
until they went hack to the land of promise. Doubtless Joseph felt that his body
left among them unburied, waiting to be carried away to Canaan and buried there, would do
more to keep hope alive in their breasts than if it lay at rest yonder in Hebron. Every
time they saw it, they would remember why it was unburied, and their thoughts would turn
toward their land of promise. By and by things grew dark in Egypt.
The dynasty of the Pharaohs who had been Joseph's friends gave way to a new dynasty who
cared not for his memory and who were jealous of the growth of the Israelites. Bitter
oppression followed. In those days of gloom, who knows how much the unburied body of
Joseph, with its unspoken words of hope, helped to keep the people from despair? Then one night there was great
excitement in Goshen. The hour of departure had come. Here, is the record: "And Moses
took the bones of Joseph with him: for he had straitly sworn the children of Israel,
saying, God will surely visit you and ye shall carry up my bones away hence with,
you." Then followed forty years of marching and wandering, and during all this time
the mummy of Joseph was in the column or in the camp. At length there was a )funeral one day
at Shechem, and those bones, in their Egyptian mummy case, were laid to rest by Joshua.
Here again is the record: "And the bones of Joseph . . buried they in Shechem,- in,
the parcel of ground which Jacob bought of the sons of Hamor." When tourists visit
the Holy Land, they are shown at Shechem a place purporting to be the tomb of Joseph. It
is but a little way from the pit at Dothan into which his brothers cast him to die. We may take two lessons from Joseph's,
dying words. One is a lesson of faith. "I die, and God will surely visit you."
He would die, but the fulfilling of God's purposes would go on. Some one has said,
"God buries his workmen, but carries on His work." We each have our little
part to fulfill in the divine purposes; then we shall die, but the work will go on. God
ever lives, and His plans and purposes halt not. The other lesson is that we should so
live that the memory of our life and its influence, when we are gone, shall inspire those
who stay behind. The memory of the just is blessed. Joseph's faith, as expressed in
his last words, manifested the future hope. In effect he still declared to them, This is
not your home. You are but tarrying here as strangers and pilgrims. By and by you will go
on. Such should ever be the impression that
our life makes and that our memory keeps alive in other hearts. We should so live that
when we are gone every recollection of us shall make others think of heaven as home. We
have not lived at our best if the memory of our life only makes our friends think of us.
The true life must ever speak of things spiritual and eternal. Let us then seek to be so filled with
Christ that every influence of our life shall incite men upward, toward God, and onward,
toward imperishable things. The Choir Invisible
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