THE HERALD
of Christ's Kingdom
VOL. XX April, 1937 No. 4
Table of Contents
The
Typical Significance of Pentecost*
Comforters
of the Brethren
Acceptable
Sacrifices
The
History of the Church
Meditations
in 2 Timothy 1:1-12
The
Institute's Annual Meeting
"And when the day of Pentecost was
fully come . . . "
- Acts 2:1.
DURING the space of forty days
following His resurrection our Lord Jesus showed Himself alive to His disciples by many
infallible proofs, speaking with them of the things pertaining to the Kingdom of God. At
length the time came for Him to take His last leave of them and ascend to the Father. Just
before doing so He gave them final instructions. They were to return from Olivet to
Jerusalem, there to remain until they had received the Promise of the Father. "Tarry
ye in the city of Jerusalem until ye be endued with power from on high." (Luke
24:49.) Instead of perpexing themselves with questions as to when the Kingdom was
to be restored to Israel, they were to expect an outpouring of the Holy Spirit which would
fit them for the ministry-that ministry in which angels would fain engage --of carrying
the Gospel to the ends of the earth. "Ye shall receive power, when the Holy Spirit is
come upon you; and ye shall be My witnesses both in Jerusalem, and in all Judea and
Samaria, and unto the uttermost part of the earth." -- Acts 1:8.
They had not long to wait. When ten
days had passed; as soon as the day of Pentecost had fully come, thee promise of the
Father was fulfilled. - Acts 1:1-12; John 15:26; John 14:17, 26; Acts 2:1.
Israel's Seven Feasts
The Feast of Pentecost was one of the
seven "feasts" or "appointed seasons" or "holy convocations"
of Israel, all of which occurred in the first
seven months of their ecclesiastical year. (Lev. 23:4, margin.) First came the Feast of
Passover, on Nisan 14. Next came the Feast of Unleavened Bread, which lasted seven days.
On the second day of the Feast of Unleavened Bread, Nisan 16, the Feast of Omer, or
presentation to Jehovah of the Sheaf of Firstfruits, took place. Fifty days thereafter
came Pentecost, the very word "pentecost" meaning fifty. The remaining three
festivals were all appointed for the seventh month, and were, respectively, those of
Trumpets, Atonement, and Tabernacles.
The Feast of Passover
Not only are the details of the
ceremonies observed at these seven holy convocations full of meaning, but the order in
which they took place is significant, revealing the order of sequence in which the various
stages of God's great plan of redemption were to unfold themselves.
------------------------------------------------------
* For many of the thoughts and
suggestions presented in this article, we gratefully acknowledge our indebtedness to David
Baron. His able work,' 'Types, Psalms and Prophecies," has been at our elbow
throughout its preparation.
Readers of this Journal are well aware
that the Passover Lamb was a type of our Lord Jesus. Indeed it is only a few weeks ago
that, in our "Memorial" celebration, we were reminded of this by the Apostle:
"Christ [Jesus] our Passover [Lamb] is sacrificed for us." - 1 Cor. 5:7.
The Feast of Unleavened Bread
We see, too, how this first feast
stands related to the second as cause to effect, for if the paschal lamb sets forth the
anointed Jesus as our Passover Lamb slain for us, in
order to bring us pardon, peace, and new life, the feast of unleavened bread was
designed to prefigure the holiness of that new life. From the moment the paschal lamb was
slain, the Jew had to put away all leaven (type of sin) from his dwelling, and we read:
"Whosoever eateth leavened bread from the first day until the seventh day, that
soul shall be cut off from Israel." (Exod. 12:15.) So it is in the spiritual reality
which the type prefigures. It is Jesus the Lamb of God who takes away our sins and brings
us pardon and reconciliation; but associated with this truth is another: "Let every
one that nameth the name of Christ depart from iniquity" (2 Tim. 2:19); or, as the
Apostle, with the Old Testament type in mind, expresses it, "Christ [Jesus] our
Passover [Lamb] is sacrificed for us, therefore [or, "so that"] we should keep
the feast"; -- the feast, namely, of unleavened bread, the bread of sincerity and
truth.
The Sheaf of First-fruits
In the feast of Omer, or the presentation
of the first sheaf of ripe barley to God, there is no doubt Israel was taught to
acknowledge God's power and bountifulness, and thus by a representative
"firstfruits" to consecrate to Him the whole harvest. All the Jewish festivals
were in connection with the natural seasons of the year; with the harvests which God gave
unto His people; with the outward blessings with which He surrounded them. But here too
the earthly and visible is the symbol of greater and deeper spiritual realities. There is
another harvest field for the first ripe fruit of which the Lord of the harvest (Jehovah
Himself) had long been waiting; a harvest of which Christ Jesus was the firstfruits.
"Now is Christ [Jesus] risen from the dead and become the firstfruits of them that
slept." (1 Cor. 15:20.) It was on the third day after the Lamb of God was slain
(after the corn of wheat which was not content to abide alone, but fell into the ground
and died, that it might produce much fruit, John 12:24), that He arose again, and stood
forth as the Branch of Jehovah for beauty and
glory, and as the fruit of the earth for excellency and for comeliness to His redeemed
people. (Isa. 4:2, margin.) In Him we see a glorious new federal Head of our race, coming
forth out of the earth, a Sheaf waved from the earth unto God. Furthermore, when after His
resurrection He ascended to His Father and our Father, to His God and our God (John
20:17), it was not only to be accepted for us (Lev. 23:11); to appear in the presence of
God for us (Heb. 9:24); but also as the pledge and earnest of the harvest to follow-of the
resurrection to life eternal of the whole family of the redeemed of earth.
The Feast of Pentecost
But before this great harvest of
earth's redeemed ones should be reaped, another "firstfruits" was to be
presented. 'Thus St. James writes: "Of His own will begat He us with the word of
truth, that we should be a kind of firstfruits of His creatures." (James 1:18.) In
the glorious vision, St. John identifies these "firstfruits" as "an hundred
forty and four thousand" standing with the Lamb on Mount Zion, "having His [the
Lamb's] Father's Name written in their foreheads." "These," writes St. John
(Rev. 14:4), "were redeemed from among men, being the firstfruits unto God and to the
Lamb."
To this gracious feature of our
Father's plans and purposes the Feast of Pentecost pointed.
"And ye shall count unto you from
the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering;
seven sabbaths shall be complete; even unto the morrow after the seventh sabbath shall ye
number fifty days; and ye shall offer a new meal-offering unto Jehovah. Ye shall bring
out of your habitations two wave-loaves of two-tenths part of an ephah; they shall be of
fine flour; they shall be baked with leaven, for firstfruits unto Jehovah." -- Lev.
23:15-18. A. R. V.
In the light of the two New Testament
Scriptures just quoted (James 1:18 and Rev. 14:4) this second "firstfruits" is
seen to be full of typical and prophetic significance. The preparation and presentation
of the loaves are doubtless emblematic of the Church and set forth that part of God's Plan
which has been in process during this Gospel Age, and which is now, we believe, about to
be consummated. The true Corn of Wheat having fallen into the ground and died, it brought
forth much fruit, and the result, as set forth in this type is bread-two loaves which are
waved and presented to Jehovah-for not only is our Lord Jesus the true meal-offering in
whom the Father ever finds delight, and who exhibited in the earth the habits and ways of
heaven, but His people, His Eccelesia, also are constituted a new meal-offering unto God,
that in them, too, traits of heavenly character might be found; and that so, the earth,
sown with seed from the harvest field of spiritual Israel, might produce an abundant crop,
to our Lord's and the Father's glory.
"To Him that Overcometh"
Two or three significant points in
connection with this "new meal-offering" as a figure of the Church, call for our
reverent notice. First, in contrast to the Omer, or Sheaf of Firstfruits, presented on the
16th of Nisan, the "Bikkurim" (as this second firstfruit is called) consisted
of two loaves.
Of the duplicate character of the emblems two
explanations are worthy of special notice. One is that suggested by Brother Russell, as
follows: "The two loaves .. . represented the two classes of the consecrated-the
overcoming 'little flock,' and the 'great company' of the consecrated servants of God
who do not make the 'high calling' theirs by overcoming the world as they might and
should do." (Watch Tower Reprints, pages R1289, R2271, R5191.) The other explanation,
presented by David Baron, is that which interprets the type as intended to set forth the
two formerly irreconcilable elements -- Jew and Gentile -- made one in Christ.
Both of these explanations appeal to us
as having merit. It would be interesting to learn if the author of either was acquainted
with the writings of the other or whether their respective conclusions were reached
without each having the benefit of an exchange and consideration of each other's
views. As to this we have no information. However, while we may not know with
certainty just why the loaves were two in number, we may profit from the lessons to be
found in both of the interpretations suggested. Certain it is that we need Brother
Russell's reminder that in the "little flock," to whom it is the Father's good
pleasure to give the Kingdom, only overcomers will be found, and if we frequently pause to
meditate on this exhortation, it will stimulate and energize us to "gird up the
loins of our mind," to "run with patience the race set before us," to give
diligence to "make our calling and election sure." - Rev. 2:7, 11, 17, 26; 3:5,
12, 21; Luke 12:32; 1 Pet. 1:13; Heb. 12:1; 2 Pet. 1:10.
In Christ There is Neither Jew nor Gentile
The other interpretation, too, is not
without its valuable lessons, expounding, as it does, the truth so long kept hidden. For
this secret of God, which could not have been known apart from revelation, namely that the
Gentiles should be, partakers of the same promise in Christ, with the Jews-made
"fellow-heirs and of the same body" -was not made known in other ages and
generations unto the sons of men, as in the New Testament it is revealed unto His holy
Apostles and Prophets by the -Spirit. (Eph. 3:5, 6) As a matter of fact, until Christ
broke down the middle wall of partition, and consecrated a new and living way for both Jew
and Gentile through the veil of His rent flesh, no Gentile, even if he was circumcised,
and became a proselyte, and surpassed the most pious in Israel in piety and learning, was
ever received on terms of absolute equality, and regarded as altogether one with the
congregation of Israel. For two thousand years the knowledge of God and the ordinances of
true religion were confined exclusively to the land of Israel. The nations of the earth,
with few exceptions, having rejected the opportunities which had been granted to them,
were left to reap the consequences of their own apostasy, and given over to a reprobate
mind. (Rom. 1:18-32.) God's mercies in the meantime were richly lavished on the Jews; they
were the chosen depositories of these mercies-the adoption, and the glory, and the
covenants, and the giving of the law, and the service of God, and the promises, all
pertained to them. -- Amos 3:2; Rom. 9:4.
But with the present dispensation, the
"spirit dispensation" as the Gospel Age is rightly called, a new order of
things commenced. In Christ, that is to say, in the Christ Company, the anointed company
of consecrated believers in Jesus, there is neither Jew nor Gentile, but all are one body.
As the Apostle elsewhere declares: "He is our peace, who hath made both one, and hath
broken down the middle wall of partition between us; having abolished in His flesh the
enmity, even the law of commandments contained in ordinances; for to make in Himself
of twain one new man, so making peace; . . . and came and preached peace to you which were
afar off, and to them that were nigh. For through Him we both have access by one spirit
unto the Father." - Eph. 2:14-18.
As the two Pentecostal loaves combined
to' make up one offering and were waved as one in
the presence of God, so the believing Jew and the believing Gentile, washed in the same
precious blood, sanctified and indwelt by the same spirit which teaches both alike to
cry, "Abba, Father," and presented by the one great High Priest, are made
equally acceptable, and are consecrated as one offering to the service of God.
Writing on the same truth in connection
with the exposition of Rom. 11:15, 16, Brother Russell has himself observed: "Oh,
the rich depths of -God's wisdom and knowledge! How useless for us to try to discover His
dealings except as He is pleased to reveal His plans to us. His doings are all mysteries
to us except as we are enlightened by His Spirit. Who knew this gracious plan, so much
beyond human conception? Who helped the Lord to arrange such a plan, think you? This is
not human wisdom. God only could be its author. A Jew would never have planned to graft in
Gentiles to share the chief blessings of the promise. A Gentile never would have arranged
the original stock and branches Jewish and himself a favored graft. No, the plan is
clearly of God ... to Him be the glory forever." - Watch Tower Reprints, page R5533.
"They shall be Baked with Leaven"
The second peculiarity we wish to
notice in connection with the presentation of the loaves at Pentecost is that expressed in
the words, "They shall be baked with leaven." This is remarkable, especially in
the light of the express injunction given to Israel to exclude leaven from their
sacrifices (Exod. 34:25), but it only supplies us with another instance of the minuteness
with which these types are regulated, because of their rich symbolical significance.
Leaven, as we have already observed,
signifies sin, or corruption. From every sacrifice, therefore, which set forth the perfect
servant of Jehovah, the true Lamb of God, leaven was rigidly excluded. Thus with the Omer,
or Sheaf offered on the 16th of Nisan, which represented Christ Jesus in resurrection, the
true firstfruits and meal-offering, there was no leaven, for nothing even suggesting of
corruption could be associated with the only sinless One, in whom was no guile, or deceit.
But it is otherwise with His people. 'The Church is indeed "elect through
-sanctification of the spirit unto obedience and sprinkling of the blood of Jesus
Christ." We are, as consecrated believers, possessed of a new life, are now washed
and sanctified and justified in the name of our Lord Jesus, and by the spirit of our -God,
and are "clean every whit" in His sight. Yet well aware are we that "if we
say we have no sin, we deceive ourselves, and the truth is not in us," and the more
we seek by His grace to follow Him wholly, and in the power of His spirit to keep our
hearts pure and our hands clean; the more conscious we become of our daily need of
cleansing. - 1 Pet. 1:2; 1 Cor. 6:11; John 13:10; 1 John 1:8.
For the same reason, also there is no
sin-offering, connected with the Sheaf which prefigured our Lord Jesus (Nisan 16); but
with the two loaves there is the express command that apart from the other accompanying
offerings there should be one he-goat for a sin-offering, (Lev. 23:19, 20) which again
teaches us that the Church, though called and qualified by the power of the Holy Spirit to
serve, does, nevertheless, need at every moment .of its service, the protection of the
"precious blood," even of that one sacrifice in which the virtue and efficacy of
all the offerings here enumerated, were combined, and under the shelter of which, the
Church, presented as the new meal-offering in the earth, abides. In the one sacrifice of
the Cross, the Savior provided for His Church a fragrance and acceptableness, which it
could never find in its own leavened self.
'That which is typified by the Feast of
Pentecost, looked at from one aspect, is spread over the whole of this Gospel Age,
though a striking fulfillment took place at the inauguration of the Christian dispensation
fifty days after our Lord's resurrection, when the Pentecostal season for that year
"was fully come." But perhaps that which is specially set forth by the actual
presentation and wing of the loaves is yet to be fulfilled at the close of this
dispensation, when all the firstfruits from among men being gathered, and the number of
the elect being completed, Christ Jesus shall present to Himself a glorious Church, not
having spot, or wrinkle, or any such thing; but holy and without blemish (Eph. 5:26, 27);
but even then it will be so, not because He found her so, or because of her absolute
purity while on earth, but because, having first bought her with His own precious blood,
He sanctified and cleansed her with the washing of water by the Word, and made her
perfect in the beauty and comeliness which He did put upon her. - Eph. 5:26; Isa. 61:3.
"The After-fruits"
There is another feature of this
"Feast of Pentecost" too important to escape mention even in so brief a space as
remains to us. It is this: Just as the Omer presented on the morrow after the Passover,
setting forth Christ Jesus as "the firstfruits of them that slept," was a pledge
and earnest of the two loaves presented on Pentecost, which prefigured the Church in its
elective character as the firstfruits from among men, so also the second firstfruits are
themselves a prophecy and pledge of the fuller harvest yet to be gathered in the coming
Age, of which in the Scriptures, all God "s holy Prophets have spoken since the world
began. (Acts 3:19.) The blessing which came to the world- at the first advent of our dear
Redeemer, wonderful though it was, has thus far been only partial in degree and extent.
Indeed, unbelieving men sometimes taunt
us with the little that the Gospel has accomplished, and maintain that Christianity has
been a failure, and truly if, as is supposed by some, God had purposed the conversion of
the world during this Gospel Age, it must be admitted that His plans have thus far been
frustrated. For when we -contemplate the condition of the world after more than nineteen
centuries of Gospel witnessing, what do we see? How far are we from seeing a believing
world! Consider how small a proportion of the human race are even professedly believers in
Jesus. And of these who mentally assent to the truth as it is in Jesus, how few are
governed by it!
But a better acquaintance with our
Father's Word reveals the fact that the conversion of the world in the present Age was
not expected of the Church. Indeed the very fact that the world has not yet been
converted, far from confirming the unbeliever's view that God's plans have failed, is
merely a convincing proof to the consecrated child of God that God has not even
attempted the world's conversion yet. The Scriptures declare that all God's purposes shall
be accomplished, that His Word shall not return unto Him void, but shall prosper in the
thing whereunto He sends it. (Isa. 55:11.) And as we look into the Scriptures and then
around us at the condition of the world in which we live, we see that the Gospel has
accomplished just that which God said it would accomplish in this Age now closing. First,
a remnant according to the election of grace was to be saved out of Israel. (Isa. 10:22;
Rom. 9:27; Rom. 11:5.) And the Gentiles, we read, God hath visited, to take out of them a
people for His Name. (Acts 15:14.) These two, reconciled in one body unto God, through
the Cross of Christ, were to unitedly form His Ecclesia, His Church, the Bride or Body of
Christ, the fulness of Him that filleth all in all. And as the Scriptures foretold, so it
is; Israel as a nation still rejects Christ, but have there- not been thousands who
received Him and became sons of God thereby? The other nations of the earth, the Gentiles,
still, for the most part sit in darkness, and under the shadow of death, but wherever the
Gospel has been preached as a witness, some have heard the call, and have joined the
company of taken out ones, "called
out" ones, as the very word "ecclesia" means.But an election is an end in
itself; it is rather a means and preparation for some vastly larger accomplishment. And
the very fact that the Church is spoken of as a kind of "firstfruits" implies "after
fruits." The Gospel of the Kingdom must first be preached as a witness unto all nations, for the gathering in of the
first ripe ears, to constitute a glorious firstfruits, and then:
"After this I will return, And I will build again the
tabernacle of David which is fallen. And I will build again the ruins thereof, And I will
set it up; That the residue of men may seek after the Lord, And all the Gentiles upon whom
My Name is called, saith the Lord, who maketh these things known from the beginning of the
world." - Acts 15:16-18.
"And
Joses, who by the Apostles was surnamed Barnabas, . .. having land, sold it, and brought
the money, and laid it at the Apostles' feet." - Acts 4:36, 37
IN THE diversified ministry that God
has ordained shall be His way of developing His Church in knowledge and grace, the
ministry of the less conspicuous servants must by no means be underestimated. "God
moves in a mysterious way His wonders to perform." When all the "sowers and
reapers together come," and the Lord gives to every one the reward of faithful
service, will there be any surprise to find that among the most highly rewarded, will be
many who have not been most prominent here, and that these will be acclaimed greatest over
there? Do the Scriptures not tell us that it will be even so? Heaven will reverse many of
our calculations, and change many of our present estimates. There we shall find "last
that shall be first, and first that shall be last." In the "light which no man
can approach unto" much that has been highly esteemed among men will there be seen
to fall far short of the divine standards, while the acts of genuine virtue, and examples
of outstanding faithfulness in little things, many times unnoticed, and like Mary's
intuitive impulse to break her box of precious ointment, often criticized and condemned,
will, in that unspeakable light and glory, receive Heaven's unstinted praise.
True indeed are the words: "In the
warfare of the Church militant, it may be that the greatest work has not been done so much
by the 'generals' out in front, as by the 'privates' who fought where no man saw, and fell
where no man took time to notice, yet whose names are highest on the Honor Roll of
God." Is it any wonder then that Jesus wrote into His rules of principle and unity
pertaining to His Church, "He that receiveth you [even the most insignificant]
receiveth Me," and contrariwise, "He that despiseth you, despiseth Me."
There are times when we experience
something akin to regret as we read the very brief biography of certain Bible
characters. No doubt all that is really necessary has been recorded; nevertheless we
cannot but feel a strong desire to know something more about these fascinating
personalities. Barnabas is one of these. The little we are told about him, and
particularly the name his appreciative associates gave him, inspires in our hearts a
love for him and a desire to know more about him. What joy there will be in. heaven
"When in His throne we meet"!
Two Barnabas Characteristics Needed
The two texts we are considering now,
reveal two beautiful traits in the character of Joses, surnamed Barnabas. Both of these
characteristics have been displayed by men and women throughout the long period of the
Church's development, and they are still to be found among us today; thank God! What a
calamity it would be if this were not so. How some well nigh disheartened souls would miss
the comforting, helping hand of a Barnabas if none were left with us still. And when the
smoke of the battle has cleared away, and the victors and the fallen may all be known,
brother, sister, will some one who struggled by your side, and to whom God gave you the
inestimable privilege of being a true Barnabas, be heard crying out in this lament,
"Had I but heard,
One breath of applause, one cheering word
'One cry of 'Courage' amid the strife
So weighted for me with death or life,
How it would have nerved my soul to strain
Through the whirl of the coming surge again."
Such a helpful character was our
beloved Barnabas. A son of consolation and encouragement he surely was. "A friend
in need" we are told "is a friend indeed," and such was the special
helpfulness of this loving, sympathetic brother. He was full of faith in his brethren.
When others doubted and stood back, or discounted a brother, Barnabas stood by him still.
He knew the marks of true character, just as unselfish loving hearts usually do know them;
therefore that which would cause others to let circumstantial evidences form the basis for
distrust or impatience, the Barnabas spirit interprets after the heart rule rather, than
by outward appearances. The Barnabas spirit thus becomes the living interpretation of
Paul's profound statement-love "rejoiceth not in iniquity, but rejoiceth in the
truth. Beareth all things, believeth all things, hopeth all things, endureth all
things." And Paul himself had seen this exemplified in the loving confidence and
helpfulness of Barnabas.
Because he was so disposed to have
confidence in his brethren, what a son of comfort he was to Paul in a time of special
need. Who can estimate what it meant to Paul when he came back from Damascus a
"prisoner of Jesus Christ", despised now by the Sanhedrin, and distrusted by the
brethren at Jerusalem, to then have a man like Barnabas put a brotherly hand on his
shoulder, and say, "Brother Saul, I have faith in you; be of good courage, God will
yet use you mightily." What a "word in season" such an understanding
assurance of confidence would The at that time. What if there had been no such "son
of consolation" to greet and stand by Saul in such an hour? But he was there, a
ready, though comparatively obscure brother, while James and others drew hack in a
questioning aloofness.
With, the few meager references we have
to this delightful character, we may with safety imagine him saying to Mark, who had
deserted him on a previous journey, "In spite of your failure an that last tour, I
still -have confidence in you Mark, and I believe that with another chance you will
vindicate my faith in you. Come, let us go forth into the wide field of service, bring
comfort to the brethren, and spread abroad the good news." As we have learned to know
him through what we have already seen of his spirit, he would not be acting true to his
inherent nature if he had turned from one so much in need of him as Mark was at that time.
Some one has said, "A true friend is one who knows all about you, and loves you just
the same." No question about that statement's truthfulness, for such a true Friend is
Jesus, who, notwithstanding the fact that He knows more about most of us than we would
want any one else to know, yet "He sticketh closer than a brother." Such was the
spirit of Barnabas, and we today, as well as Mark in his day., owe a debt of gratitude to
the brother who stood by like a true friend. Had it not been for the helping hand held out
at this crisis point, John Mark, who proved himself a Worthy helper later, and gave the
Church the earliest biography of the life of his Master, might have become utterly
discouraged, and so would have been lost to
the Church.
Barnabas the Cheerful Giver
Another characteristic of this man to
which we may draw attention, is the whole-hearted manner in which he served the Lord and the brethren. As our text shows us, Barnabas
was a land owner, apparently a man of means. And it was he perhaps who started that wave
of free-will offerings which swept through the assemblies in Pentecostal days. He brought
his offering and laid it at the Apostles' feet, and the result was that others caught the
contagious spirit of his generous, enthusiastic example, and likewise poured out of their
means for the spread of the glad tidings of great joy. Thus we see him as a man aflame
with unselfish devotion to his Lord. His whole being
seems to have become, permeated with an
overflowing gratitude to God for the light he enjoyed, and with an overflowing love for
all the children of God. Freely he had received, and as freely he desired to give to
others. His biography is brief, but in a few words we are given material out of which we
may construct a portrait of his character which is both attractive and full of
contagious, inspiring influences., To ponder on these two Barnabas -characteristics, his
genuine spirit of helpfulness, and his whole-souled consecration, must surely stir every
receptive heart with a burning desire to emulate him in both these qualities of
character. Certain it is that the Church never needed the - Barnabas influence actively at
work within her ranks more than she needs it today. Let us then observe the character,
methods, and spirit of Joses, surnamed Barnabas, "a good man, and full of the Holy
Spirit and of faith."
Pilgrim Barnabas
Through that diversified ministry which
God ordained, an awakening had taken place in Antioch (Acts 11) not through any activity
of the Church at Jerusalem, but evidently through the zeal of some who had fled there as a
result of the persecutions started about the time Stephen was martyred. News of this
awakening reached the brethren' in Jerusalem in due time, and resulted in the decision to
send Barnabas down to see firsthand what developments really were taking place in
Antioch. And may we not safely assume that some little groups along the length of miles
between Jerusalem and Antioch were visited by Pilgrim Brother Barnabas. From what we have
already seen of the character of this man, we can be sure he would be eager to see just
as many along the way as possible, because his heart overflowed with desire to do all
the good possible to as many as possible. Let us note the methods, message, and general
deportment of this ambassador of Christ.
"The original motive in sending
Barnabas to Antioch . . . was that he might see and judge of the true condition of things,
and give some report as to whether the new converts were worthy in their lives and
characters to be recognized as fellow-heirs with the saints. Barnabas, when he had come,
took note of 'the grace of God,' manifested amongst the believers at Antioch -- it must
have been manifested not only in their faith in the Lord as their Redeemer and Master, but
also in their conduct as disciples or followers of Jesus. It is written, 'He that hath
this hope in him purifieth himself even as He is pure,' and we may suppose that Barnabas
quickly discerned the cleansing and sanctifying power
of the truth amongst these believers at Antioch, and thus realized that the cause,
instead of being hindered by such accessions, would be honored. We read that he was glad;
and we may assume, although it is not stated, that he promptly made a report to the
brethren at Jerusalem, and that they were glad also. A good man, out of the good
treasure of his heart, is always made glad by evidences of God's grace operating in
himself and in others. It is one evidence of the possession of the Holy Spirit, and that
in good measure, when we rejoice in all good things 'Whatsoever things are true,
whatsoever things are honest, whatsoever things are just,' whatsoever things are pure,
whatsoever things are lovely, whatsoever things are of good report; if there be any
virtue, and if there be any praise, think on these things.' - Phil. 4:8. . . .
"Barnabas at once overflowed
toward the Antioch brethren, and in the same comforting and helpful manner as at
Jerusalem he exhorted them all. The Greek word
here is from the same root as his name, and signifies comfort, stimulation, assistance.
No doubt he saw various things needing to be corrected; but instead of beginning with fault-finding, instead of lacerating their
feelings and chiding them, he began, properly, by acknowledgement of what he saw in
them as a cause for rejoicing. His comforting message was to the effect that they should cleave unto the Lord, with
purpose of heart. The word 'cleave' here in the Greek signifies to glue, to adhere. He
wished the dear brethren, new in the truth, to see to it that their hearts were firmly
united unto the Lord, that their minds were fully made up, that their consecration to
Him was complete. This was the matter of first importance. Later on he might show them
kindly, gently, certain weaknesses of the flesh to which they were addicted; or their
hearts being more firmly united to the Lord they might very speedily see these
inconsistencies of themselves, without a word being said. The point we would impress is
that it was not a restraining of the flesh, nor a perfecting of it, that was sought, but a
much deeper work of grace than this; a purity
of heart, of intention, a heart-adhesion to the Lord. We today cannot do better than
follow this same course in our endeavors to do good unto others as we have opportunity.
The brethren needed strengthening rather than tearing. They needed building up in the
most holy faith and love. They needed encouraging in heart-adhesion to the Lord, and that
criticisms of the flesh come in afterward gradually and very carefully and kindly. There
were three elements cooperating which made Barnabas so suitable a person for this
service [pilgrim service], and the same three elements in any of us today will surely make
us able ministers of the truth. Those elements are stated here; viz., 'He was a good man
[moral, upright, reverential] full of the Holy Spirit [he had not received the grace of
God in vain; it was in him a living power, the new mind guiding and controlling in all of
his affairs] and of faith.' However good a man may be, and however much of the Lord's
character and spirit he may have, faith is essential. 'Without faith it is impossible to
please God.' Let us strive to have all of these qualifications in our ministry, that we
may be true sons of consolation, helpful in the Lord's service, and to His people wherever
we may be. No wonder we read that as a result of his labors at Antioch 'much people were
added unto the Lord."' - Watch Tower Reprints, pp. R2997, 8.*
By My Spirit Saith the Lord
Pilgrim Brother Barnabas left "the
sweet fragrance of the altar behind." Surely the brethren at Antioch would
acknowledge the propriety of the name given him by the Jerusalem saints. And who can doubt
that throughout the territory covered by this loving brother, so intent on having brethren
cleave to the Lord, and on being of the
greatest possible comfort to others, would be everywhere hailed as a treasured "son
of consolation." Only eternity can reveal how many hearts were mellowed, how many
combative spirits rebuked and led into "a more excellent way," by the example of
such a love-filled and clear-visioned man as Barnabas. Who need wonder about what spirit
pervaded the little gatherings when this ambassador passed on to others waiting for his
words of uniting and living power. Brother would not be set against brother over
relatively unimportant matters. "Heart adhesion to the Lord" would be so
beautifully exemplified in his own life, that we may well believe that as he went on his
way he left behind many who longed more than for anything else, just to be like
Barnabas, a comforter of the brethren, an example "in word, in conversation, in charity, in spirit, in faith,
in purity." What servant of Christ would not covet a right to such a portrait of
character, and such a record of results in ministry as that merited by Barnabas,
"who, when he came, and had seen the grace of God, was glad, and exhorted them all,
that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Spirit and of faith; and much people was
added unto the Lord." In the Book of Remembrance being written before the Lord, is
such a record being written up concerning our ministry? Will our record by and by be read
by us with as complete satisfaction, and without regret or shame, as that of Joses,
"son of comfort"? - Contributed.
---------------------------------------------
*We suggest a rereading of the entire
article entitled, "The Disciples were First Called Christians at Antioch."
"Christ also loved the Church, and
gave Himself for it." - Eph. 5:25.
IN the uncertainty which obscures every
old and sacred locality, we may see and accept with profound gratitude an indication that
a watchful Providence has interposed to save the Lord's people from idolatry. Among these
sacred localities are the burying places of God's faithful ones of ancient time-that of
Abraham, "father of the faithful"; that of Joseph, whose rejection by his
brethren foreshadowed our Lord's rejection at His first coming; of Moses, type of the real
Lawgiver; of Joshua, whose triumph in leading Israel into the promised land foretold the
greater deliverance and triumph; of David, type of our great Shepherd-King. These burying
places have been so obscured by time that centuries of searching have failed to find
them. Neither has archeology located anything associated with the life and passion of
our Savior-things on which a profane worship would surely seize. There are places it,
Palestine where it is known our Lord was "wont to go," as for instance, He
frequently discoursed on Solomon's Porch; He resorted to the Mount of Olives, to the
Garden of Gethsemane, hallowed by many moments of sacred communion with his Father, and
the scene of His great agony; and the most sacred of all places, Golgotha, where His blood
was shed. The general locality of many of these is known, but nothing definite as to the
exact spot, where the idolator could attach his worship. True devotion can stand only
under the open sky and say, "There my Master ascended and there shall my affections
be set."
Purposes of God Hidden from the World
Contrast, as well as our limited
knowledge will permit, the human and the spirit natures of the One whom "mighty
angels bowed before"; 'compare the exalted position and glory from which the Logos
had come, with the humble dwelling place and position among men of the man Christ Jesus,
who came to earth to be despised and rejected of men. Visit now for a moment the
tabernacle---behold the indescribable beauties of its two golden chambers, and meditate
on Him who prayed that He might be glorified with the glory that He had with the Father
before the world began. Then step outside-see the unsightly exterior and think on Him
who came unto His own who received Him not, because to them He had no beauty nor
comeliness that they should desire Him! And let us remember that hidden beneath this
unsightliness are pictures of the purposes of God.
The tabernacle had four coverings:
first and outermost was the covering of seals' skins; second, rams' skins dyed red; third,
goats' hair; and fourth and innermost, the curtain of white linen.
"It has been a matter of surprise
to some that the glory and beauty of the tabernacle-its golden walls, its golden and
beautifully engraved furniture, and its veils of curious work-were so completely covered
and hidden from view of the people; even the sunlight from without being excluded its
only light being the lamp in the holy and the Shekinah Glory in the most holy. But this is
perfectly in keeping with the lessons we have received from its services. As God covered
the type and hid its beauty under curtains and rough, unsightly skins, so the glories
and beauties of, spiritual things are seen only by those who enter the consecrated
condition-the 'Royal Priesthood.' These enter a hidden but glorious state which the world
and all outside fail to appreciate. Their glorious hopes- and also their standing as new
creatures are hidden from their fellow men."
As it was only by becoming the man
Christ Jesus that He could bring about atonement, so only by becoming a "man of
sorrows and acquainted with grief" could He become the "merciful and faithful
High Priest." Joshua must pass through the Red Sea and all the wilderness experiences
with the children of Israel before he could become their leader in the triumphal entry
into the promised land. The Greater than Joshua must participate in all the sufferings
of the footstep followers if He would "bring many sons to glory." (Heb. 2:10.)
In the economy of God's great Plan, without doubt these typical ones, too, learned
obedience by the things which they suffered; they, too, were prepared for their ultimate
perfection through sufferings. They were faithful until death, as by ,faith they saw the
promised Deliverer and were glad; but now, not only the types and prophecies, but also the
realities are ours. We know that He hath borne our
griefs and carried our sorrows; and that the chastisement of our peace was upon Him. We all like sheep had gone astray,
but the Lord laid upon Him the iniquity of us
all.
"Made in the Likeness of Men"
The unsightly covering of the
tabernacle referred to above was of the skin of a marine animal. Taken from the sea it
thus speaks to us of One who would leave His own element and come to earth. But beneath
the "seal skins" (R: V.) hidden from every eye were rams' skins dyed red. How easy it is now to read the story in this
concealed covering; but Abel came from his sacrifice perhaps wondering at its
acceptableness. No doubt Abraham spent many hours pondering on the strange commission that
sent him to Mount Moriah, and on the lamb that was substituted there. Abraham knew nothing
of the tabernacle or its pictures or that it was to grow into a marvelous temple that
tradition says was erected on this very spot. The symbols of this temple carrying us
beyond this time of imperfection needed no longer the rams' skins dyed red, nor the
covering of goats' hair that during all the years of the wilderness journey lay
concealed under the rams' skins.
The curtain of goats' hair was not
exposed even to the priests; for the one on which they looked was of white linen. It was
the white and the gold alone that the priests beheld. But covering this curtain of goats'
hair were the rams' skins dyed red, thus declaring that it is only by the application of
His blood that imperfect ones such as those represented by the goat, could have a place in
that tabernacle picture. To all within that tabernacle naught was to be seen above
except the pure white, seeming to say, "Henceforth know we no man after the
flesh," but after the spirit; to all without, there was but the unsightliness that
fitly represented the appearance to them of the One whom they rejected. It was not the
death of the animal whose skin formed this outer covering that was intended to convey
the lesson, however; for of all the many sacrifices performed in this story of the
tabernacle year after year, not one animal from the sea was presented on the altar. It
would seem, therefore, merely to represent One who would leave His original estate, His
Father's house.
Significance of Rams' Skins Dyed Red
If we were to depend upon the
tabernacle picture to teach us of the mystery of sin atonement, in these curtains we
would see portrayed unmistakably that the merit lies not in Jesus' having left heaven,
but in the one sacrifice, pictured in the one covering dyed red. When we turn to the
literal statements of the inspired writers, no doubtful method of interpretation need be
used to see that salvation for all mankind is in the shed blood of the Lamb, and in it
alone. "There is none other name under heaven given among men whereby we must be
saved." "None can by any means redeem his brother, nor give to God a ransom
for him, for the redemption of their soul is precious Web. "Yawkawr,"
valuable]." The reason, as every child of Adam should know, is that "there is
none righteous, no not one." The most conscientious effort to attain a life of
holiness will not constitute one a savior. For this reason, it would seem, the linen
curtain and the covering of goats' hair were not dyed red; but note that they were under
the covering of the one that was. Thus, the tabernacle seems to tell us of those who
secure a place in that picture not because of merit within themselves, 'but because of
their acceptance of the covering provided through the merit of the One who "poured
out His soul unto death," "a ransom for all."
Realizing that a teaching of a type can
be held with assurance only if the lesson to which the type seeing to point is set forth
in the plain statements of God's Word, we turn with interest to our Bibles to see if
there are such Scriptures teaching that some provision has been made for members of
the human race, giving them a standing whereby they may be represented in so holy a
structure as the tabernacle. While we find that "as in Adam all die, so in Christ
shall all be made alive," the sacred Word seems to be strangely silent as to any plea
having been made as yet in heaven for Adam or his race. Instead, we do find statements
that very pointedly pass by the general family and single out -a special class. It is of
this class the Apostle John is speaking when he says, "We have an Advocate with the
Father, Jesus Christ the righteous." (1 John 2:1.) Again, the writer to the Hebrews
says, "Who being the brightness of His [the Father's] glory, and the express image of
His person, and upholding all things by the word of His power, when He had by Himself
purged our sins, sat down on the right hand of the Majesty on high." (Heb. 1:3.)
"But now in Christ Jesus ye that once were
far off are made nigh by the blood of Christ." (Eph. 2:13.) And again: "Christ
is not entered into the holy places made with hands, which are the figures of the true;
but into heaven itself, now to appear in the presence of God for us." (Heb. 9:24.)
"Who gave Himself for our sins, that He might deliver us from this present evil
world." (Gal. 1:4.) So distinct is this class from the world in general in the divine
purpose as regards the application of the ransom price that the Apostle can speak as
though, for the time being, Jesus died for the Church alone, saying, "Husbands, love
your wives, even as Christ also loved the Church, and gave Himself for it." (Eph.
5:25.) Again: "For ye are bought with a
price." (1 Cor. 6:20.) But noting this fact must by no means be allowed to becloud
the plain teaching of the Scriptures that He and He alone gave Himself a ransom for all.
This giving of Himself was spoken of as a work already completed 1,900 years ago, and it
was divine inspiration that spoke thus. Nothing ever has been nor ever, can be added to
that ransom price for it was a "corresponding price." "In the person and
work of the Lord Jesus Christ there is an infinite fulness, which meets every necessity of
man."
While recognizing then that He has as
yet appeared in heaven only on our behalf, we rejoice "in hope that the creation
itself also shall be delivered from the bondage of corruption into the liberty of the
glory of the children of God. For we know that the whole creation groaneth and travaileth
in pain together until 'now. And not only so, but
ourselves also, which have the
firstfruits of the Spirit." (Rom. 8:21-23, R. V.) "Ye know that ye were not redeemed with corruptible things, as
silver and gold, . but with the precious blood of Christ, as of a lamb without blemish
and without spot: who verily was foreordained before the foundation of the .world, but
was manifest in these last times for you." (1
Pet. 1:19, 20.) The marginal reading of 1 Peter 2:9 makes the passage "Ye are a
chosen generation, a royal priesthood, a holy nation, a purchased people," thus
distinguishing us from the great mass of mankind as yet unpurchased, though the full price
is already provided. Evidently, "Christ bath loved
us, and hath given Himself for us, an offering and a sacrifice to God for a sweet
smelling savor." (Eph. 5:2.) "His own self bare our sins in His own body on the tree." (1
Pet. 2:24.) "By the which will we are
sanctified, through the offering of the body of Jesus Christ once for all." (Heb.
10:10.) "He hath been made sin for us."
- 2 Cor. 5:21.
A Priesthood to Offer up Sacrifices
It would be impossible to suppose that
the Scriptures could so consistently pass by the world without mention in connection with
the present benefits of Jesus' sacrifice without intending to teach some point by the
omission. We would therefore with deep reverence for the precious Word of God turn to it
for the reason. Our first suggestion is found in the assurance of Romans 12:1, that the
Church may present an acceptable sacrifice. It is no less an authority than the Lord
Himself that invites us to deny ourselves, take up our cross and follow Him. (Matt.
16:24.) And with still clearer import, the Apostle Paul says, "I beseech you
therefore, brethren, by the mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is your reasonable service." (Rom.
12:1.) And by inspiration Peter reiterates the thought, "Ye also, as living stones,
are built up a spiritual house, a holy priesthood, to offer up spiritual [Sinaitic Ms.
omits] sacrifices, acceptable to God by Jesus Christ." (1 Pet. 2:5.) Plainly, though
we were once of those who were without God and without hope in the world, our privilege is
stated by the Apostle Paul, saying, "The grace is given to me of God, that I should
be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the
offering up of the Gentiles might be acceptable, being sanctified by the Holy
Spirit." (Rom. 15:15, 16.) It is unbelievable that our loving heavenly Father could
invite us to bring a sacrifice which He has said is acceptable and then upon receiving
it, find there is no place for it in His Plan.
Since it is acceptable something will
surely be done with it. In the context immediately following the last citation from
Peter, the faith that takes Jesus as our Head is given as the keynote of this mystery of
our having been made acceptable in the Beloved. Oh! how wonderful the outcome must -be
to be "To the praise of the glory of His grace, wherein He bath made us accepted in
the Beloved"! - Eph. 1:6.
Let no one suppose that the Apostles
are giving the thought that the Church, of herself, is a sacrifice for the cancellation of
the penalty against the sinner. That her sacrifice is acceptable, we have found there is
no reason to doubt; but it must be just as evident that she is not acceptable because of
any inherent merit. Unequivocally it is stated that the "one sacrifice for sins which
Jesus offered, foreshadowed by the Passover lamb, is continuously or eternally efficacious
in His great purpose "to put away sins by the sacrifice of Himself." (Heb
10:10-12; 9:26; 1 Pet. 3:18.) Any sacrifices acceptable since the offering of that fully
corresponding price, which is sufficient for the cancellation of the debt which Father
Adam incurred by his sin, and sufficient also to meet all the indebtedness his children
have inherited from him, must be for some other purpose than the securing of that
corresponding price.
Two important difficulties are yet to
be considered in connection with the study of this subject: First, conceding that our
sacrifices are acceptable, what have we to present? and second, to what end has the
great judge agreed to accept our sacrifices? Regarding the first question, acknowledging
our undone condition, we recognize that in justification there lies the secret of our
acceptableness; yet it is not justification that is presented to the Lord, but our bodies
(Rom. 12:1), .which are justified: The beautiful symbol the Master uses, the taking up our
cross to follow Him even to our Calvary, we have already noticed in Matthew 16:24. But to
sacrifice a body is to lay down its life. What life have we to lay down? The answer is
found in connection with that of the next question, and forever allays all fears that our
"acceptable sacrifice" might rob our beloved Lord of some of His glory. Instead,
we find that only by acknowledging our acceptableness can we appropriately praise His
glorious grace. This question must be left for consideration in a later issue.
"O, how can words with equal
warmth
The gratitude declare
That glows within my inmost heart?
But Thou canst read it there.
"Through all eternity, to Thee
A grateful song I'll raise.
And my eternal joy shall be
To herald wide Thy praise."
The Persecution of the Church
UP TO the tenth year of Nero's reign,
A. D. 64, the power of the Roman Empire had meant something of protection to the
"Galileans"; especially had the Apostle Paul reason to thank that ruling arm
which reached out to protect him in several instances when his safety was threatened in
provincial trouble. The boy, Nero, as has been noted previously, had been brought up under
the care and tutelage of the philosopher Seneca, called from exile for the purpose. For
some five years after his succession to the throne the careful rearing of the philosopher
made itself felt, and Nero ruled humbly and well, gaining esteem and popularity. Then the
wealth and power of his position began to have its effect and the evil of the suppressed
nature (began to assert itself, until in 62, when Seneca retired from his post, Nero was
already reaping the resultant distrust of his people. Now came disaster after
disaster; in 63 an earthquake destroyed Pompeii, an earthquake whose destruction was
still in evidence in spite of earnest rebuilding, when the erupting volcano, Vesuvius,
took its horror-marked place upon the pages of devastating history. "Surely,"
said the worshipful Pagans, "our gods are most angry."
On the night of July 18, 64, fire broke
out in Rome. For nine days the flames licked the frantic city. Nero was not free from
suspicion. All the authorities since Tacitus, who declares the origin uncertain, claim it
was started by Nero, 'but his guilt has never been proved. At enormous cost the city was
beautifully and safely rebuilt and the magnificent palace of Nero, "the golden house,
was erected. But the dissatisfaction of the people was increasing and the selfish, cruel,
depraved Emperor looked about for a scape-goat to direct attention from his own
unpopularity-ah, yes, the Christians! Who better than they to place before the Romans as
the offenders of the gods! Already they were despised. They were said to hate mankind, and had been
heard to speak of a devastating conflagration, earth-wide. Yes, upon the Christians
should fall the blame for the catastrophe.
Persecution under Nero
And so Nero made a great holiday, for
nothing pleased the Romans more. He gay e elaborate chariot races and, more exciting
still, killed in great numbers the helpless Christians, thinking up many ingenious ways of
making their dying agonies more interesting. Some were clothed with the skins of wild
beasts and placed where the dogs could tear them to pieces. Others were attired in pitchy
shirts, then hung upon crosses and set on fire to illuminate the garden walks at twilight.
The Bible is strangely silent on the Neronian persecution; neither can we find there any
answer to the question of just what death came to Paul and to Peter. It has been suggested
as a reasonable answer to this that it was perhaps deemed wiser that no compromising
matter be found in the Christian manuscripts, no direct accusation of this persecuting
government.
The life of Nero ends in a way that
rivals the close of some fiction. History reveals him crouched in a room of the freedman's
villa some four miles from Rome, to which he has fled. He hears the beat -of the horses'
hoofs as the soldiers near his hiding place. He points a dagger to his own throat with a
trembling hand, the will behind it lacking the courage to strike. Then Epaphroditus,
secretary of Nero and former master of the philosopher slave, Epictetus, who has. loyally
accompanied his Emperor to exile, reaches forth his hand and drives the dagger home. Thus
perished Nero, last of the Caesars, looked upon with horror by the early Christians as
the fulfillment of that Antichrist whose seat would be the seven hills of Rome, whose
coming was to fill the saints with dread.
By the end of the first century the
Christians were very numerous and the Romans no longer confounded them with Judaism, a
tolerated religion, as they had done. At first, regarded as just another sect of
detestable Jews, they were reasonably safe from any interference, for Rome, although her
twelve tables of law forbade foreign beliefs within her own borders, practised as
expedient a toleration of the many religious beliefs and customs which worshiped side by
side in the famed city. But after the reign of Hadrian and the savage massacre by the
false Messiah, Barcochba, they were viewed in the light of a new and very detestable cult
and became a forbidden religion in a city that tolerated practically all others.
Testified on Racks of Torture
A Jewish school established at Tiberius
used its pen to send abroad misrepresentations of the Christian faith and helped on the
general persecution of the Church. Terribly misunderstood, this best and holiest of all
religions, teaching respect for and obedience to those in authority and sending up its
very prayers in their behalf, aroused the bitterest of animosity. Christian slaves and
apostates had testified on racks of torture and at execution that horrid crimes were
committed in their secret gatherings. Even some of the fairer-minded provincial
officers, such as Pliny, considered this a sure way of finding out 'the truth, and it can
be seen how the necessary customs of the Christians might seem to lend support to such
falsehood: forced to meet in lonely places under the cover of darkness and in excavations
under Rome, using secret signs and passwords in the fear of being molested, this
"illegal" religion was easily open to the suspicion of jealousy and hatred.
Fellow Romans were already incensed at
the Christian refusal to take part in any public amusements or even to be present at the
joyous celebrations in Pagan homes, and they were quite willing to believe that their
austere and superior bearing was, after all, but a cloak to hide grosser, darker deeds.
The very language of the Lord's Supper, misconstrued by Pagan ears, seemed to give support
to the dreadful calumny that human blood was drunk and human flesh consumed in their
darkened gatherings. But under all the ignorance and prejudice of the people lay that
hatred, evil must ever feel beside the beauty of holiness, and at each public calamity the
cry would arise, "the Christians, the Christians to the lions"; thus would they
appease their gods, and the most benevolent, the most inoffensive of Rome's citizens were
torn to shreds to the shouts of the exultation of the populace; power had they to kill the
body, but of these the Master had said, "Fear not." (Matt. 10:28.) They could
not crush the dauntless spirit of the martyrs who met the furious hate of their
persecutors undismayed, and who by their dying agonies handed the lighted torch of the
Gospel down to the next and the succeeding generations, an unquenchable flame brighter
and more compelling by the very witness of their devotion" I know thy works and
tribulation and poverty (but thou art rich) . . . Fear none of those things which thou
shalt suffer . . . be thou faithful unto death, and I will give thee a crown of
life." -- So speaks the voice of one like unto the Son of Man from the midst of the
seven golden candlesticks.
"Through Ignorance Ye did It, as did also Your
Rulers"
The Emperors themselves had little
chance to know the truth about the religion of the Christian and his daily life. They
depended upon under-officials for all such information, and this was in general colored
with the untruths of the time. Pliny, governor of Bithynia, had declared in his letter to
Emperor Trajan concerning them that they were blameless as to their lives, and when they
met before dawn, it was not, as had been said, to steal, to rob, to be immoral, but to
sing hymns. However, with Christianity spreading everywhere as it was, he feared the
temples would soon be deserted. How was he to treat this forbidden religion, he
queried. Was any difference to be made between the young and the old, the weak and the
strong? If they forswore their Christianity, should he be lenient? He has hitherto ordered
all to execution, letting only some who had been accused anonymously go if they offered
incense to the image of the Emperor and anathema to Christ. Trajan replied to this letter
approvingly, and during this reign Ignatius was thrown to the lions.
The Apologists
During this time of persecution and
controversy there were those writers of letters in defense of the Christian faith known as
the Apologists, the Greek word apologia, meaning a work written for resistance. The Greek
Apologists were mostly defensive in spirit and showed a deep knowledge of Greek
philosophy, while the Latin writers were aggressive in tone and through their defense ran
the thought of universal conquest and world-without-end dominion. Brilliant examples of
these letters were Tertullian's Apologeticus, written about 200 A. D., and Cyprian's
Apology written in the middle of the third century. These attacked Pagan idolatry and
vowed that Christians were loyal to their Emperors, that they obeyed all laws that did not
conflict with their religion, and that Christianity had produced no thieves, assassins,
or traitors. The fruit of a pure doctrine, they pointed out, must needs be that of a pure
life. "We live," declared Tertullian, "a life 'free from reproach among
you. You can see us every day."
The letters of the Apologists were,
according to the custom of those times, addressed to an individual -- in these instances
to the Emperor. Although the rulers probably never saw them, yet they served the intended
purpose of informing all who had ears to hear of the reasonableness, beauty, and truth of
the Christian teaching and the corresponding purity and excellence of the lives of its
followers; and they served the added purpose of stimulating a more earnest searching of
the Scriptures by Christians in all walks of life, as the verbal controversy raged
through those first three centuries, and indeed was not entirely over until the fifth.
For nearly a hundred years after the
persecution under Trajan the trouble was only sporadic, though it never entirely ceased.
Justyn Martyr died in Rome A. D. 168, and in the persecutions at Lyons and Vienne the
bishop Pothinus, the lad Ponticus, the slave girl Blandina and others met death. After
this there was rest for the Christians from A. D. 211-235, when it broke out again under
Maximin and, after another pause, under Decius and Valeran; then came the Edict of
Toleration lasting 40 years, broken by the furious persecution under Diocletian and 'his
colleagues. Galerius issued an edict of toleration A. D. 311, and two years later the
victorious Constantine put forth his decree which was but a forerunner of Christianity
being made the religion of the State (in A. D. 323) when the civil observance of Sunday
was ordered, the Pagan temples of the East were confiscated for churches, slaves were
emancipated, and the clergy exempted from all military and official duties.
The Church now entered an epoch far
more dangerous to her spiritual welfare than the period of persecution had been.
Constantine still claimed the right to direct religion as he had in Paganism-he was
still the Pontifex Maximus. Christianity had not conquered the Roman Empire, the Roman
Empire had conquered Christianity! And thus was brought in the great evils of the
following twelve centuries, namely, the moral corruption of the clergy, the growth of
superstition, and the ignorance of the masses; the buying of office followed, and the
angry disputes about various theological questions were rampant.
Three sons of Constantine continued
their father's policy, and then Julian, nephew of Constantine, came to the throne.
Raised as a Christian, he secretly favored Paganism, with a mixture of philosophy, and
took many measures to weaken the recognized religion of the State. He believed that
Christianity was to die out and that he had been placed as an instrument for the purpose.
He was the author of a treatise in the defense of Paganism, now a lost document. He
supported Pagan temples at public expense; he punished Christians for the slightest
offense and overlooked any violence of Pagan against Christian; he encouraged strife and
schism in the Church, and prohibited the Christian schools, making the classics the
prevailing textbooks. But "Julian the Apostate," as he is known, reigned but
twenty months, and the Christians, although the tradition was without foundation, believed
his dying words to have been, "Thou, O Galilean, hast conquered." The passing of
Julian marked the end of the last hostile ruler to the Church; surely and steadily now as
we turn the revealing pages of history we shall witness the sad and astounding usurpation
of authority by a powerful, visible Church; the persecuted becomes the persecutor; the
oppressed, in the arrogance of all her worldly power, the oppressor.
- Contributed.
Next of this series
THE EARLY CHURCH FATHERS
IN addition to conquering death, and
thereby shedding such light on our hope of life, the Apostle observes that our Lord also
brought incorruptibility to light. "Christ Jesus, who abolished death, and brought
life and incorruptibility to light." - 2 Timothy 1:10.
Immortality and Incorruptibility Distinguished
In our Authorized Version the
translators have given the word "immortality, but, as may be seen from the Diaglott,
the correct translation is "incorruptibility." The meaning of the word is
"incapable of decay." It is the same word used by St. Peter (1 Pet. 1:4), when
speaking of the apparel becoming to sisters in the ecclesia, he recommends an
adornment which he says is in the sight of God of great price-the adornment of a meek and
quiet spirit. Such apparel, says he, is incorruptible ruptible (not immortal, but
incorruptible). St. Paul uses the same word again in that celebrated passage, Rom. 2:7,
frequently misunderstood to relate to the special hope of the Church, the hope of
immortality, but which we have heretofore shown** is a broad general statement having
application to every member of Adam's race, Jew or Gentile. "To those who by
patient -continuance in well doing seek for glory, honor, and incorruptibility, He will
reward eternal life." When the Apostle wishes to refer to a life principle which is
"incapable of death" he uses another word, a word found in only three places in
the New Testament.
Here the thought of the Apostle seems
to be that whether in the case of the Church enjoying immortality on the divine plane of
being or in the case of the world enjoying life on the human plane, in either case they
will 'be privileged to enjoy incorruptibility; they will have characters incapable of
decay; their moral worth will be of such excellent quality as to be incapable of
corruption.
"Tell It Out, Tell It Out"
This light which Christ Jesus cast on
life and incorruptibility was through the proclamation of the Gospel. If the good news
were never told, we should not know it, and no matter how great the light which Christ
Jesus might shed, it would not shine on us. We should remain in darkness. In another
place, Rom. 10:14, 15, the Apostle asks the pointed question concerning the Gentiles
"How then shall they call on Him in whom they have not believed? And how shall they
believe in Him of whom they have not heard? And how shall they hear without a preacher?
And how shall they preach (we are paraphrasing now)how shall they preach effectively,
except they be illuminated with the Holy Spirit, and be divinely commissioned, and
sent?"
-----------------------------------------------------
* In the preparation of these meditations we have not hesitated
to consult available helps, and we desire to acknowledge special indebtedness to H. C.
G. Moule from whose devotional commentary we have drawn liberally.
** We venture to refer to "Half Hour Meditations on
Romans," No. 20, published in the "Herald" for Oct. 1, 1931, and especially
to the word study which appeared in the June 1, 1932 "Herald!' under the caption '
Athanasia and Aphtharsia Distinguished." More recently the subject has been helpfully
treated in "Old Paths" - No. 56, July, 1936 issue of that publication.
So, in the passage in Timothy before
us-after telling us that Christ Jesus abolished, death, he goes on to show that Christ
brought life and incorruptibility to light through
the Gospel, the Gospel, he continues, 2 Timothy 1:11, "whereunto I am
appointed a preacher" (or, more literally, a herald), "and an apostle, and a
teacher of the Gentiles; for the which cause I also suffer these things nevertheless I
am not ashamed; for I know whom I have believed, and am persuaded that He is able to keep
that which I have committed unto Him against that day." - 2 Timothy 1:12.
The Apostle has been encouraging his
beloved "son" Timothy. He has called on him to live out his commission to labor
and to suffer for the Lord. He has pointed him back to the eternal purpose of God and then
onward to the life and incorruptibility brought to light by Christ Jesus in the Gospel. Now, for a moment, his thought
returns upon himself, and Timothy is to have the privilege of "listening in" as
it were, while the Apostle muses, meditates, on his own commission, and on his own firm
reliance on the One who had commissioned him.
"Tell Me the Old, Old Story"
The Gospel which brings out into the
light, life and incorruptibility, is the very message to, which he was appointed, on that
well-remembered day, so long ago, yet so indelibly written in his mind and heart, when the
Lord met him in the Damascus way. Yes, in these last scenes of apparent hopeless defeat he
is as sure as ever of that fact; he knows himself to be the King's own messenger, herald,
apostle, teacher. True, the enemy has him in his grasp, but he has only to think upon his
Lord, to feel all misgiving and despondency vanish. Nay, his very sufferings are an
occasion for a triumphant reliance, for they are due altogether to the Gospel, to the
proclamation of which he had been called, and to which he had devoted his life. And why is
it that the Apostle need not -be ashamed of the Gospel? Because, he tells us (Rom.
1:16), it is the power of God unto salvation. To the Apostle's clear vision it is the
mighty arm of God rescuing the world from ruin, and bringing in salvation. He sees
mankind, as it were, at the bottom of an abyss, the Gospel as the power from above which
raises out of it. No one need blush at being the instrument of such a force. Though,
therefore, the Gospel might appear to many to be anything but fitted to the end in view,
unto the Jews a stumbling block and unto the Greeks foolishness (1 Cor. 1:23), still he
could not be ashamed of it, for he knew it to be as a matter of fact not only powerful in
itself, but also the instrument which had been selected, and which was being owned and
blessed by the omnipotent God.
History down to the present day has
shown the power of God's Word to be like a fire and like a hammer. that breaketh the rock
in pieces. (Jer. 23:29.) Hearts of adamant have melted under its influence and the end is
not yet by any means. For in that day, a day now near at hand, we believe, the sweet
message of the everlasting Gospel (Rev. 14:6), will continue to prove its efficacy by
displacing hearts of stone with hearts of flesh. (Ezek. 11:19.) Ultimately the whole
earth shall be filled with His glory, and it shall be abundantly demonstrated that that
which the world deems foolish in God is wiser than men's wisdom, and that ,which it deems
feeble in God is mightier than men's might. - 1 Cor. 1:25, Weymouth.
"I know Whom I Have Believed"
This Paul certainly did. Many of those
with whom Paul had been closely associated had known Jesus according to the flesh. One of
them, James, was the Lord's brother. But this knowledge is not that to which Paul here
refers. He knew Jesus spiritually. Long before this he had consecrated everything that he
might know Him and enjoy His wonderful companionship through life. His desire had been
achieved. He knew Him-deeply and dearly indeed, as His Lord, his Life, his Way, his End.
He knew Him as the perfect and absolutely satisfying Object of his worship and love. He
knew Him as the Bearer of his sins, and the Conqueror of his death. He was filled all
through with the excellency of the knowledge of Christ Jesus his Lord. And so, what else
could he do? He had trusted Him. He ''had given himself over to Him, to be saved, ruled,
kept, and guided; and he knew that his act of trust had been met by the all-faithful Lord.
And since it was so, all was well.
St. Paul elaborates no fine-drawn
theory as to his salvation. It lies in just this: He is able to guard my deposit -- that
which I have committed unto Him, against that day, that unnamed day, when he will at
length see his Guardian face to face.
The Secret of the Gospel's Power
Such was the influence of Christ on the
heart and life of Paul. But then he had lived amongst men who had personally known our
Lord in the days of His flesh; some of whom had actually been related to Him. He had had a
miraculous meeting with the resurrected Christ on the road to Damascus. We have had no
such experiences. How may we today, nearly two thousand years later, secure for ourselves
the same sweet influence of Christ in our lives as we move about in this modern world, and
engage in its perplexing duties? The answer is, that Christ not only lived and died nearly
two thousand years ago, but He was also raised from the dead, a spirit being, and the
purpose of the Gospel, and in this lies the secret of its power, is not only to recount
the story of the Savior's earthly life and death, wondrous though it be, but, through the
power of the Holy Spirit, to put men in personal, touch with the risen Christ, to confront
men everywhere, with their living Lord.
Yes, even the Gospel, glorious and
powerful though it is, whether proclaimed by word of mouth or by the printed page, is but
a means to an end. As we, sometimes sing:
"Break Thou the Bread of Life,
Dear Lord, to me,
As Thou didst break the loaves Beside the sea.
Beyond the sacred page We seek Thee, Lord,
Our spirit pants for Thee, Thou Living Word."
And again
We would see Jesus-for the shadows lengthen
Across this little landscape of our life;
We would see, Jesus! our weak faith to strengthen
For the last weariness, the final strife.
"We would see Jesus -- the great
Rock Foundation
Whereon our feet were set with sovereign grace;
Not life, nor death, with all their agitation,
Can thence remove us, if we see His face."
Reader, the One in whom Paul trusted
was in every way worthy of his confidence, and- infinitely willing to be relied upon., Nor
has- He changed. He is the same yesterday, today, and forever. He will take charge of your
life, dear reader, if you will but let Him; -- He will take charge of the writer's. Not
less certainly than He did the Apostle, He will bring off more than conqueror-both-reader
and writer, if we will but repose implicit confidence in Him. May this happy experience
and condition be ours for His Name's sake. Amen.
As announced in our March and April
issues, the next annual meeting is due to be held on Saturday, June 5, 1937, 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 following fiscal year, but also for the
consideration of such other matters as may properly come before the friends 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. In order that any unable to attend may, vote,
proxy forms are being mailed to the last known address of members. Those voting by this
means 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.
No additional names having been secured
'as a result of the notice in the April "Herald," the only nominees are the
present directors.
1937 Index |