VOL. XXIV JUNE 1941 NO. 6 Peniel"And Jacob was left alone; and there wrestled
a man with him SO
REMARKABLE is this recorded incident which befell the patriarch Jacob on his journey
home from his long servitude in Padanaram, that it has caused a diversity of opinion
regarding its exact nature. Some have contended that we have here the account of a
vision such as befell Jacob at Bethel; others, again, maintain that the entire narrative
can be resolved into a myth, a poetic fable, enshrining in it some spiritual truth,
portraying, as it were, a deep spiritual conflict in the soul of Jacob himself. Neither of
these suggestions appeals to us as being the true explanation. A careful consideration
leads to the conclusion that this was an actual happening, that a man was really there
with the patriarch during that memorable night. Regarding
this mysterious personage, Jacob himself says, "I have seen God face to face, and my
life is preserved"; and the Prophet Hosea, alluding to the narrative before us, says,
"Jacob had power over the angel; he wept and made supplication unto him." (Hosea
12:4.) But while this was a literal and historical -occurrence, yet, as has well been
said, "though the form of this wrestling here was corporeal, the essence and the
object of it was spiritual." Without question Jacob was in deep distress when he
crossed the Jabbok that night, and in the mysterious man who came to him, he recognized
the Bethel angel, upon whom he threw himself for that help which no mere human power
could render him, and to whom he cried with passionate earnestness for a blessing. The
physical wrestling was but the agonizing of an earnest heart, which took this manner of
expressing itself, from the recognition of a spirit-presence manifesting itself under a
human form. Considered from this "standpoint, four great lessons reveal themselves,
replete with blessings for the spiritual Israelite who diligently considers them, and who
in thus doing, will find himself pictured in the experience of Jacob. Loneliness in DistressFirst, we
have here a striking illustration of the loneliness
of all real distress. Who but has not experienced that terrible solitude when sorrow
or struggle isolate us from our fellows. There is a certain solitariness about every man,
though we are gregarious by nature. There is a secret closet in every heart where the soul
keeps its "skeleton," and to which, after sending wife and children across the
brook, it retires in times of sadness and isolation. Another has well said, "There is
something in every soul that is never told to mortal, but which, as if to make up for its
being withheld from others, has a strange fascination for ourselves; and in every moment
of silence it is heard sounding in our secret ear. Even those nearest and dearest to us
know not of these things. They are kept for solitude; nay, such is sometimes their power
over us that they draw us into retirement that they may speak to us awhile." The
character of the things thus hidden in the secret chamber of men's hearts, differs
exceedingly, both in different individuals, and in the same individual at different
times. Perhaps it is the the memory of guilt. One thinks of Cain, who in dreadful
isolation wandered over the earth with the mark of Gods imprinting for all to see. Or
perhaps it is the pangs of sorrow, as when David, leaving those by whom he was
surrounded, went up to the solitude of the
chamber over the gate of Mahanaim, and paced its floors in anguish, saying, "O my son
Absalom! my son, my son Absalom! would God I had died for thee, O Absalom, my son, my
son!" In others, it may be moments of temptation, as when Jesus went forth from His
baptism into the wilderness that He might confront and vanquish the prince of darkness.
Again, they may be times of anguish, as when the same Jesus in Gethsemane withdrew from His disciples and throwing Himself upon the
ground, wept and prayed, alone. All these
reveal the loneliness of grief. In the case of Jacob, guilt and suspense were the
troublers of his soul. He is about to meet his brother once more, and knows not whether
the interview is to be one of reconciliation or revenge. He cannot forget how, years
before, he had cheated Esau out of his birthright, and though he has taken all proper
precautions to preserve the members of his company from harm, and has used all likely
means to soften his brother's heart, and has committed his case in simple, fervent prayer
to God, yet the suspense of his heart is such that he can endure no society for the time.
Having seen his encampment safely settled for the night, he recrosses the ford to be
alone with his God, to unsluice his heart and let out the. bitter waters of its deep
anxiety. And is it
not so with us all? What of that act of thoughtlessness which we committed, and which drew
in its train consequences of the saddest sort which we had not for a moment dreamed of;
that terrible temptation which even now, as it comes s' urging on, seems as if it would
sweep us from our foothold; that impending danger, which appears to be hanging over us
like a cloud laden with ruin -- these are not themes which we can speak of at the
meeting-place, or to the casual acquaintance, or even to our most intimate and
confidential friend. We crave for human sympathy, but even at the very moment of our
craving we feel how vain the longing is. The sympathy. and consolations of others, though
kindly meant, are often far away from the mark. Every real sorrow or struggle isolates us
from our fellows. The keener the suffering, the more thorough is the isolation. We are
thus, so to say, islanded by spiritual distress, and like Jacob here, sleepless in our
solitude, look out through the darkness for some Peniel angel to come to our relief. In
the words of another "When we have gone through in imagination the whole circle of
our resources and found them nothing and ourselves powerless, there comes a strange, a
nameless dread, a horrible feeling of insecurity, which gives the consciousness of a want,
and forces us to feel out for something that is mightier than flesh and blood to lean
upon." There are no
more weird lines in literature' than these in "The Ancient Mariner"
"To
Him, therefore, O burdened soul, repair, and He will give relief. Is it sin that is aching
at the conscience? He knows it and can give thee pardon through His sacrificial blood. Is
it sorrow that is wringing thy heart? Then, though its cause may be unknown to them who
sit beside thee, He is already familiar with it, and can give thee solace. Is it the fear
of some impending calamity that is darkening thy spirit? He is acquainted with it, and
can sustain thee through it. Is it temptation that is beleaguering thy soul? He has
already seen it, and can garrison thy heart's fortress against every enemy. Is it the
meeting of some offended brother, harder to be won than a city, that is weighing down thy
life? He understands thy case and can give thee deliverance. Yea, brother, sister,
whosoever thou art, and whatsoever be that suffering which has today sent thee across the
brook in solitude, Jesus Christ is thy resource, and He will give thee perfect sympathy
and effectual help. To Him, therefore, betake thyself. Throw thyself on Him with the
wailing cry of Hezekiah on thy lips, 'O Lord, I am oppressed, undertake for me,' and He
will give thee strength." Importunity Will PrevailAs a third
lesson, the narrative teaches us further that our first application to this divine
friend may be met with seeming repulse but that believing-importunity will ultimately
prevail. One gathers from the record of this peculiar incident that when the patriarch
cast himself upon the mysterious one, the stranger tried to shake him off; but the more he
attempted to do this, the more Jacob clung to him, until at length, touching the hollow of
the patriarch's thigh, he deprived him of all power to stand; But Jacob, though his limbs
were paralyzed, would not be gainsaid, but throwing his whole weight upon the heavenly
stranger, cried, "I will not let thee go except thou bless me." And faith
receives its reward. The moment of extreme helplessness becomes that of richest victory,
but to have God's strength, Jacob must lose his own. He prevails, and the answer comes,
"Thy name shall be no more Jacob, but Israel; for as a prince hast thou power with
God, and hast prevailed." How well
this lesson of importunity recalls the New Testament story of the Syrophenician woman. In
deep anguish of soul she came to Jesus, saying, "Have mercy upon me, O Lord, thou
son of David; my daughter is grievously vexed with a devil." But there was no
response. Those ears that never before were deaf to the cry of suffering seemed closed
to her; those lips that never before refused to speak a word of comfort and of power
seemed sealed to her: "He answered her not a word." But she would not be thus
shaken off; she renewed her appeal so urgently that even the disciples seemed to be
ashamed and said, "Send her away, for she crieth after us." To this He made
reply, "I am not sent but unto the lost sheep of the house of Israel." One would
have thought that such a speech would have repelled her; but no, she came now nearer than
ever, and fell at His feet and worshipped Him, saying, "Lord, help me." To this
He makes response, "It is not meet to take the children's bread and cast it to
dogs." AM there He touched the hollow of the thigh, and seemed almost to cast her to
the earth; but no, she clings more really than ever to Him, and from His very rebuff she
draws a plea, as she meekly makes reply, "Truth, Lord, yet the dog's eat the crumbs
which fall from their master's table. I did not ask the children's bread; what I seek is
but to Thee as a crumb from off Thy table, which even a dog may eat." Then came the
commendation of her faith, as of Jacob here: "O daughter! great is thy faith; be it
unto thee even as thou wilt." And her daughter was made whole from that very hour. -
Matt. 15:22-28. This
beautiful lesson of importunity is shown also in the incident when, walking over the
waters toward His worn-out disciples, He made as if to pass by them, in order that He
might evoke their earnest request that He should come to them. And again, on the way to
Emmaus, He made as if He would have gone further, just that He might draw out their
earnest request, "Abide with us, for it is toward evening, and the day is far
spent." All this
should teach us to guard against misunderstanding the Lord. When our earnest
applications appear to be met with indifference, and our importunity seems only to call
forth repeated repulse, when in the yearning earnestness of our entreaty our hearts feel
as if they had lost all strength, even as Jacob's limb went from beneath him at the
angel's touch; let us remember that He thus designs by the discipline of resistance to
develop our faith into greater strength and make us cling to Him all the more, saying,
"I will not let Thee go except Thou bless me." That is a wholesome weakness
which throws our entire weight on Christ, for then we are in a fair way to realize Paul's
paradox, "When I am weak, then am I strong." And not
alone for the strengthening of our faith, may the answer be deferred. Jesus may design.
thereby to open our eyes to our real need. We note in Jacob's case that though it was
suspense concerning Esau that had at first oppressed him, there is no mention of that in
this wrestling. He discovers that he needs something far more important than
reconciliation to his elder brother. He wants to know God's name, that is, his relation to
Him, and he desires a blessing from Him. Thus through the apparent denial of the minor
request he is brought to feel his need of something greater than he had thought at first
of asking. And thus it
is frequently with God's children still. When in some temporal trial we cross the Jabbok
to cry over that, God seems only to push us away from Himself, and the trial becomes
heavier, until at length driven in upon our deepest need, we are constrained to ask,
,"What is Thy name? O that Thou wouldst bless me indeed!" The earthly emergency
is forgotten in our spiritual extremity; and the higher blessings of holiness engross all
our earnestness. So it happens that the delay of God to answer our prayers in earthly
distress has been itself the beginning of His gracious answer to that constant craving for
the knowledge of Himself which is the deepest aspiration of every consecrated heart. Let
us give God time, and very soon, as the result of our earnestness, we shall find that
while the delay has permanently benefited our own souls, the offended Esau has also been
appeased. But let us never forget that if we would secure these results, we must hold Him
fast and refuse to let Him go. Peniel--the Face of GodOur fourth
and concluding lesson teaches that such an experience as we have been tracing always
leaves its mark on the individual who has passed through it, and renders memorable the
place where it was undergone. For Jacob there were several permanent memorials of that
night of wrestling. First, "Jacob halted upon his thigh." As the earth bears
marks of. the tremendous upheavals and flames it has endured, so does the spiritual soul
show rents and chasms like the steep mountains. The spirit of a man is marked by the fires
of those trials through which he has been made to pass; and we may see in the character
and disposition of an individual the indications or results of those inner struggles
through which he has been brought. Who can fail
to see the difference between Israel a-id Jacob? The halting was but the corporeal in
dication of a spiritual result. All the years before, Jacob lay stranded on the
sand-bank of deceit; but on this Peniel night there came such a spring-tide of
devotional feeling and fervor as lifted him up and floated him off, and from this point
on the Jacob -- or supplanter -- in him disappears, and the Israel comes into view. This
difference is noticeable by carefully considering his history up to this
point, and from thence to his death. He now becames more lovable, more meek, more holy,
and whereas before we are not drawn particularly to him, now he attracts us as to a
father, so that when his children stand around his death-bed to receive is dying blessing,
we feel almost as one of them and are disposed to join in their lamentations. That night
of wrestling, brief as it was, left an impression on the patriarch which time, instead
of effacing, only chiseled into deeper relief, and brought out in deeper outline. And thus it
has been the case with ourselves. Does not some crisis in our own experience, set, as it
were, our disposition so that its individuality is at once recognized by those around us?
While the metal is heated, the die comes down upon it and stamps its image permanently
there. It is the work of a brief space, but the impression lasts while the metal endures.
So in the white heat of the soul during some time of inner agony, it becomes soft and
impressible, and then comes God's minting spirit to enstamp Christ's image upon it, making
an impression which neither time nor change can efface. This is well understood, and
whenever we see a man of very marked Christian individuality, whether for tenderness or
ruggedness, we instinctively conclude that some Peniel nights have made him what he is. Memorable
indeed are these hallowed places. Like Jacob who "called the name of the place
Peniel," but did not, as at Bethel, set up a pillar, so we also need no outward
memorial, for the remembrance of our "seeing God face to face" is burned
indelibly upon our hearts. These are the places that mark our progress heavenward. These
are the places, the trials of our spiritual way, when in a very special manner God in
Christ has come to us with strengthening and cheer. They are the battlefields where Christ
enables us to overcome self and sin, each trial leading to that blessed state where our
conflicts shall be over, when the final victory has been won. "In due season we
shall, reap, if we faint not."
"Your Adversary, the Devil""Resist, stedfast in the
faith" - "and he will flee from you." THE WHOLE
world lies under the 'evil one'" (under the influence of the "evil one").
This is the testimony of the Apostle John found in his first epistle (1 John 5:19) as
given in the "Diaglott" translation. There is only one who deserves the title of
"the evil one" and that is the devil, Satan, who is the adversary of God. He
gained this title by being the instigator of all the wickedness and evil that has befallen
the world. As John points out: "He that committeth sin is of the devil, for the devil
sinneth from the beginning." Jesus spoke of Satan in a similar way when he rebuked
the Pharisees and Jews: "Ye are of your father the devil, and the lusts of your
father ye will do. He was a murderer from the beginning, and abode not in the truth,
because there is no truth in him. When he speaketh a lie, he speaketh of his own, for he
is a liar, and the father of it." - John 8:44. Thus, in the
beginning, sin (all the evil and wickedness that is in the world) had its conception in
Satan. We view the entrance of sin into the world as starting with Adam's disobedience,
which is correct. But we must bear in mind that before Adam disobeyed, Lucifer, as Satan,
seeing his opportunity in the newly created race, sinned and became "the evil
one," adversary of God. The Prophet Isaiah (Isa. 14:12-14) speaks concerning him
"How art thou fallen from heaven, O Lucifer, son of the morning! . . . For thou hast
said in thine heart, I will ascend. into heaven; I will exalt my throne above the stars of
God. . . . I will be like the Most High." God has used
various illustrations to convey to our minds a conception of the one controlling the
powers of evil. This is one of them. It uses as its base of comparison the king of
Babylon. It likens the Adversary to a man whose ambition is fired by pride to such an
extent that all reason is lost. As a result every principle opposed to God's righteous law
is used to attain these ambitions. But to think
of Satan as a man, as he has been pictured: as Mephistopheles, or as adorned with horns,
hoof, and tail, is misleading. Satan is a spirit, as the Apostle Paul has clearly
indicated in Ephesians 6:12, addressing the church of the saints: "For we wrestle not
against flesh and blood, but against principalities, against powers, against the rulers of
the darkness of this world, against the spiritual things of the Evil One in the
heavenlies." (Portion of translation from "Diaglott.") The spiritual things
of the Evil One, the intangible powers exerted by Satan, are great. We should
not minimize them because they are not seen. The fact that they are intangible should
create within us an attitude of watchfulness and fear of failure to detect them. The
Apostle Peter (or rather, God inspiring the Apostle Peter) did not pick a beast at. random
to represent Satan when he said: "Your adversary, the devil, goeth about as a roaring
lion, seeking whom he may devour." (1 Pet. 5:8.) .In the lion is represented power.
The. power of a beast stimulated by an unsatisfied appetite is most ferocious and daring,
stopping at nothing to satisfy its craving for food. Satan's hunger is never satisfied.
Bear in mind that every one of us represents potential food for this beast. If we doubt
the tremendous power of evil exerted by Satan, we have merely to look about us in the
world today. However, to really gain an insight into Satan's power at its height, we must
look back into history to a period known as the "dark ages." This time in
history stands forth as a monument to the Evil One. Truth was not only at a standstill but
was being buried deep in ignorance and superstition. If a man uttered an opinion contrary
to the superstitious beliefs prevailing, he sealed his death-warrant. So thoroughly did
Satan hold the world of mankind in bondage to ignorance and. superstition that their
seeking to escape this yoke by gaining a smattering of knowledge has enabled him to
clamp on another, that of extreme skepticism hindering logical reasoning. The Apostle
Paul wrote of this condition in 2 Corinthians 4:3-4: "But if, indeed, our glad
tidings be veiled, they have been veiled to those who are perishing; to those unbelievers,
whose minds the god of this age blinded, in order that they may not see clearly the
effulgence of the glad tidings." - Diaglott. But
"you hath God quickened ["made alive," to paraphrase the apostle's remarks
in Ephesians 2:1, 2] you, who were once dead in
trespasses and sins, wherein in time past ye walked according to the course of this world,
according to the prince of the power of the air, the spirit that now worketh in the
children of disobedience." "We Are not Ignorant of His Devices"Thus,
although at one time we let ourselves be guided by the spiritual powers of the "evil
one," so vividly pictured here in the expression, "the prince of the power of
the air," we now have been (by the grace of God) quickened to walk in newness of
life. This is when our opposition.n really begins. The difference in the effectiveness of
Satan's opposition, then and now, consists partly in our being conscious of his devices,
whereas previously we were not. As we "diligently seek God," we become more
and more aware of the way Satan is attempting to oppose us. And only inasmuch as we
diligently seek God, are we able to detect the various subtle and clever ways that Satan
has of tricking us into developing a spirit contrary to God. When the Apostle Paul wrote
to the church at Corinth a second time concerning the difficulties and troubles they were
experiencing, attempting to establish them more firmly in the faith, he discussed
(chapter 2) his attitude and theirs with respect to his visit and to certain matters in
their midst. If this chapter is read very carefully, it will be noticed that Paul is
concerned about a wrong spirit being developed among the members of the church at Corinth;
including himself also in his warning in the 11th verse: "Lest Satan should get an
advantage of us, for we are not ignorant of his devices." His Buffeting Profitable for a SeasonWe have seen
Satan work through us and upon us. As we look back to the time when we were "children
of wrath" and under Satan's influence, that time should serve as a valuable
experience from which we can benefit to meet Satan's present attacks. It is Satan who
makes the world and our flesh such a hindrance to us. He is the "master mind"
who uses these to advantage over us, as a means by which to continually buffet us. In
fact, so clever and subtle is Satan that we should not be quick to blame others for what
appears to be a wrong spirit, remembering that very often one in all sincerity will
support some of Satan's suggestions unknowingly, believing that he is standing up for a
righteous principle. And it is little wonder when we know that "Satan transforms
himself into an angel of light." (2 Cor. 11:14.) That is why the Apostle John tells
us to "test the spirits to see whether or not they be of God." The Apostle
Peter, because of his impulsiveness and fixed ideas concerning the Messiah, was used as a
tool by Satan to launch an attack at Jesus. Remember Peter's susceptibility to a
suggestion by Satan: When Jesus was telling His disciples of the things He must suffer and
of His death, Peter said, "Be it far from Thee, Lord, this shall not be unto
Thee." Jesus said, "Get thee behind Me, Satan." In rebuking Peter, Jesus
was not calling him Satan.. Jesus knew who was really trying to impede His progress. Peter has
been accused of cowardice for denying the Lord. Remember that Peter cut off the ear of a
servant of the high priest in trying to prevent Jesus from being taken. Peter wanted to
fight. His master was the Messiah. It was only a matter of time until His rulership should
extend over all nations. To have his Master taken meant the cause was lost. That is the
way Peter felt when he denied Jesus. Jesus told Peter at the last supper, "Simon,
Simon, behold, .Satan hath desired to have you, that he may sift you as wheat; but I have
prayed for thee, that thy faith fail not; and when thou art converted, strengthen thy
brethren." The Peter that wrote his two epistles was a different Peter than was used
of Satan on the occasions mentioned. Satan, a Persistent FoeDo not think
that was the last time Peter was approached by Satan. If it were, he wouldn't have written
about Satan "as a roaring lion, seeking whom he may devour, whom resist steadfast in
the faith, knowing that the same afflictions are accomplished in your brethren that are
in the world." Therefore, he writes, "be sober, be vigilant." (1 Peter 5:8,
9.) This counsel is noteworthy; it doubtless was prompted by the apostle's own experience;
"be sober, be vigilant," he says, that we may detect Satan's attempts to
"devour us," and "resist steadfast in. the faith" in spite of the fact
that he is rightly pictured as a "roaring lion." The Apostle
Paul advises that we "put on the whole armor of God, that ye may be able to with
stand the wiles w' the devil." We cannot expect to oppose Satan successfully with
only part of the armor of God, for the very reason that he will select the unprotected
spot as the place to direct his attack.. In that 6th chapter of Ephesians the apostle
first admonishes that we "strengthen ourselves in the Lord, and in His mighty
power." This strengthening is, of course, accomplished by an accumulation of God's
holy spirit. The more of His spirit we acquire, and the more determined we are to do God's
will, the more resistance is offered to the devil. If this resistance is continual. with
no signs of weakening, Satan will seek elsewhere for his victims. That is why James
tells us to "resist the devil, and he will flee from you." That is not possible
unless we first do as he recommends and "submit ourselves to God." (James 4:7.)
For "he that is 'truly] begotten of God keepeth himself, and that wicked one toucheth
him not." - 1 John 5:18. Fortunately,
Satan is not immortal. His destruction is foretold, as intimated in the promise that
"the seed of the woman shall bruise the serpent's head." To us is given a grand
privilege. For if we are faithful, "the God of peace shall bruise Satan under our
feet." That in itself is enough in which to rejoice, - but the added joy is that the
apostle assures us it will be accomplished "shortly." - Rom. 16:20.- Contributed by Leo Post Wells of Salvation"But whosoever drinketh of the
water that I shall give him shall never thirst; but the water that I shall give him shall
he ix him a well of water WELLS OR
springs have been marked with special significance and symbolism ever since the beginning
of human history; partly because of their value to man in the waters they yield, and
partly because of the typical significance given them in the Scriptures. About the
only difference between a well and a spring is that one breaks through the surface of the
ground, while the other taps veins of water below the surface which have to be dug for.
A like difference is manifest in mankind. Some overflow the goodness of their lives is
manifest above ground, so to speak, where all can see and benefit from it. With others,
you must dig below the surface; their goodness may be just as real, but you have to
break through the outer crust of their reserve and lack of spontaneity to find that
.goodness. A good
spring or well is a valuable asset wherever found, but its qualities will depend largely
upon the character of the rock and soil through which it filters. The same is more or less
true of people; the character of our words and thoughts is determined largely by the
contacts -- moral, mental and spiritual -- that we permit to influence our lives. Need for the Cleansing FountainSome waters
are neutral, conveying neither good nor bad elements; others are distinctly bad because of
the impurities and germs of disease they convey through having come in contact with
earthly defilements. When people manifest moral and mental defilements in their thoughts
and deeds, it shows that either their source or contacts, perhaps both, are impure, and
like waters that have to be filtered or boiled to make them safe, such people need to
filter their lives through the discipline of God's law or else pass through experiences
that will burn out the evil. On the other
hand, some waters are impregnated with elements that are curative and beneficial to man
because of having come from a source that contained these elements, and having been
filtered through rock free from impurities. Such waters become famous and are much sought
after. People will seek them out from all over the world in the hope of having their
bodies cleansed and renewed. When we come in contact with people whose words and acts
minister to our moral and spiritual upbuilding, we do not need to be told the source of
those characteristics, for we know that such an one has learned of the Lord, that he has
come in contact with the Fountain of truth and righteousness. Such draw
others to them because of what they have to give. Our Lord Jesus was preeminent in this
respect. It will be recalled that He said, "And I, if I be lifted up, will draw all
men unto Me." The reason why He will draw all men
unto Him is that He has the power to cleanse and to give life. The waters that flow
from Him are impregnated with truth, life, health, and happiness; and it is from and
because of Him that "the desire of all nations shall come." This
characteristic: of our Lord is very well illustrated in His experience with the woman of
Samaria. The incident, it will be recalled, occurred early in the ministry of our Lord.
Jesus had left Judea to go down into Galilee and on the way had to pass through Samaria,
and so came to the city called Sychar that was close by the plot of ground Jacob had given
to his son Joseph, where the well that bears his name was located. About
noontime, Jesus, being weary and thirsty, sat down on the well to await the-coming of some
one to draw water, for He had nothing with which to draw. The first person to come was a
woman of Samaria, and Jesus asked her for a drink. She, evidently astonished, said unto
Him, "How is it, that Thou, being a Jew, askest drink of me, which am a woman of
Samaria?" For the Jews had no dealings with the Samaritans. Her answer
shows that aside from being surprised she was somewhat resentful that one of a race that
considered her people beneath their notice should presume to ask of her a favor;
nevertheless, the account shows that she was interested. The Gift of Living WaterJesus said
to her, "If thou knewest the gift of God, and who it is that saith to thee, Give Me
to drink; thou wouldest have asked of Him and He would have given thee living water." What did
Jesus mean by this statement? In Romans 6:23 the Apostle answers the question. He says,
"The gift of God is eternal life through Jesus Christ our Lord." "If thou
knewest the gift of God, and who it is that saith to thee"-here she had the
opportunity and the privilege of serving the One in whose power was the gift above all
gifts, the gift of life; she did not of course realize it, and so was inclined to be
resentful that one of a race that considered themselves too good to associate with her
people should ask of her a favor. And furthermore, why should she ask a drink of Him? She
could draw her own water; and He had nothing with which to draw; and what did He mean by
living water? "Sir,"
said she, "Thou hast nothing to draw with, and the well is deep; from whence, then,
bast Thou that living water? Art Thou greater than our father Jacob, which gave us the
well, and drank thereof himself, and his children and his cattle?" In other
words, she felt He was presumptuous in intimating that He could supply better water than
she was able to draw for herself from the well of Jacob; still she was impressed with this
stranger's words and demeanor, and so was in an attitude of mind to hear Him further. Then Jesus
said to her, "Whosoever drinketh of this water shall thirst again; but whosoever
shall drink of the water that I shall give him shall never thirst; but the water that I
shall give him shall be in him a well of water springing up into everlasting life."
That the woman still did not understand that Jesus was referring to a very different kind
of water, is manifest by her reply when she said, "Give me this water that I thirst
not, neither come hither to draw." We still
cannot be sure but that this was said in derision, but when Jesus proceeded to reveal His
knowledge of her private life, she realized that He must be a seer or prophet and that He
was not just talking nonsense. Then later on, in response to her declaration of belief in
the coming of the Messiah, Jesus told her that He Himself was that Messiah. Jesus, the Fountain of Truth and LifeThe words of
Jesus to this woman of Samaria may well constitute the essence of these thoughts:
"Whosoever shall drink of the water that I shall give him shall never thirst; but the
water that I shall give him shall be in him a well of water springing up into everlasting
life." We note here
that there is no compulsion in the matter: one may drink or not drink, just as he chooses,
but the water will be proffered him. What is this
water that once partaken of becomes within a well of water springing up into eternal life? Water, in
the Scriptures„is used to typify both people and truth.. First and foremost, Jesus
Himself is the fountain from which all blessings flow, or perhaps, more properly
speaking, through whom all blessings flow. He said, "I am the way, the truth, and the
life; no man cometh unto the Father but by Me." Then again He said, "The words I
speak unto you, they are spirit and they are life." Paul (Eph.
5:26) speaks of our being clean through the "washing of.water by the Word." He
also refers to Jesus as the rock from which living waters flow, and these waters are the
truth, the Word of life. It is only the truth that can satisfy the craving of the heart
that seeks to know God, for God's Word is truth; and if it is really absorbed, if we
really drink it in, it becomes a refreshing, satisfying portion welling up within and
springing up into life eternal. Peter speaks
of a certain class (2 Pet. 2:17) as being "wells without water." A well without
water would he utterly useless, a danger-spot to man and beast. Evidently these of whom
Peter speaks did know the truth at one time; the lifegiving
waters of truth coming from God through Christ had drawn them, and they had become wells;
but somehow the channels of truth and spirit had become clogged, and what water they had
known had seeped away. Being leaky vessels, we, like wells of water, must be continually
refilled from the great fountain of truth, else we become wells without water. Jesus told
the woman of Samaria that the water which He gave, if properly received, would become a
well-spring of water in us, so that not only would we ourselves be benefited but in turn
would he able to minister the life-giving waters that others might drink also. In other
words, we are not given the waters of truth merely to satisfy our own thirsty souls, but
that, like the great Fountain of truth and life, we may minister refreshment to others
in need. Wells from which Rivers FlowSprings may
be of such wonderful volume that they become rivers. Two very significant streams
springing from such a source are brought to our attention in the Bible. The first one is
found in the beginning of Genesis, where we read of paradise lost, and the other one is
found in the last of Revelation where ;:t tells of paradise restored. In both accounts
there is the tree of life; both speak of a river as flowing from a fountainhead; and both
are evidently figurative. The account
in Genesis tells of a river that went out of Eden to water the garden; and from thence it
was parted into four branches. This is not stated according to the way rivers are formed
since the time of the flood, for since then, rivers are due to rainfall and are formed by
many little rivulets and streams coming together into a main stem that flows into the
sea. But the main stem of this river starts in Eden and then, after leaving the garden, is
divided into four branches to water the lands into which :Lt flows, much as an irrigation
system would do today. There being no rainfall before the flood, this river must have come
from a wonderful spring. As a symbol,
this river pictures the race of mankind starting in ;Eden and eventuating in four classes whose characteristics are shown by
the lands into which this river is said to flow. The first branch (Gen. 2:10-14) reaches
its destiny in the land of Havilah. Havilah is described as being the place of gold and
fine jewels, and so would picture the divine class. The second class ends up in Ethiopia,
a land associated with servitude from earliest time and so symbolic of the great company
class. The third branch flows into Assyria, which in Scripture symbology evidently
represents an earthly class. And the fourth branch was Euphrates. It will be noticed that
this branch is not said to have watered any land and so would fitly represent the
second-death class. It is also significant that it was the river Euphrates that Cyrus (The
Sun) dried up when he overthrew Babylon. The second
river to which we refer comes from a still more wonderful fountain. John the Revelator
says, "And He showed me a pure river of water of life, clear as crystal, proceeding
out of the throne of God and of the Lamb. In the midst of the street of it [the 'heavenly
Jerusalem] and on either side of the river, was there the tree of life, which bare twelve
manner of fruits, and yielded her fruit every month; and the leaves of the tree were for
the healing off the nations." This river,
it will be seen, has its source in God and in Christ, the source from which all blessings
flow; but before it reaches the world of mankind it becomes a well-spring of living water
in 144,000 other wells. And so we read in Revelation 7:17 that "the Lamb which is in
the midst of the throne shall feed them, and shall lead them unto living fountains of
waters; and God shall wipe away all tears from their eyes." A Digger of WellsThe
Scriptures relate some very interesting and significant incidents centered about wells in
the lives of the patriarchs of old. It is significant that Abraham is called a
"digger of wells," and that Isaac is said to have "redug the wells of his
father Abraham." Abraham in this respect pictures God, the fountainhead of all
waters. He it is that has dug or provided all the well-springs of truth; but evil powers
have usurped, blocked, and filled in many of these life-giving streams. And so,
antitypical Isaac, the Son of God, must repossess and re-dig these wells that the sheep
of His Father may drink and live. The first
spring or well of note, to be mentioned as such, is the one where the angel of the Lord
found Hagar, who had fled and was in hiding from her mistress, Sarah. This fountain of
water was in the wilderness on the way to Shur, and Hagar gave it the name of
"Beer-lahai-roi"; the word "beer" meaning "well," and
"lahai-roi" meaning "of him that liveth and seeth me." It was by this
well that Isaac later on took up his place of abode. - Gen. 16:13, 14; 24:62. Another well
of note was the one called "Beersheba," signifying the "well of an
oath." This was the well which, when Abraham had dug, he took oath of Abimelech,
ruler over that territory, that he had dug it, because he had robbed him of several wells.
It was close by this well that Hagar, not aware of its existence, gave up in her struggle
to live; then the angel of the Lord opened her eyes to see the well that, as the account
says, her son Ishmael might not die. Significance of WellsIt would
seem that these two wells and their names have a typical significance in connection with
the events here cited. When Hagar conceived, her mistress was despised in her eyes, and,
not being the freewoman, she was forced to flee into the wilderness. At one time it looked
as though the law would provide the promised seed and that God's promise through His
original covenant was of no effect (despised), but soon it was seen ("Thou, God,
seest me") that the law could not bring forth the promised seed, being weak because
of slavery to sin, and so the law and its seed was forced to look to the original promise
for life. Hagar was told to return and submit herself to Sarah. The second
incident occurs at the time of the birth of Isaac. Ishmael, a child of thirteen, is found
mocking, and at the behest of Sarah, he and his mother are cast off. This pictures how the
law covenant was not able to bring its seed to maturity before being cast off; and as it
grieved Abraham to send Hagar and her child away, so .the Scriptures tell us that it
grieved God to have to cast off His people Israel. But the inheritance was promised to
Isaac, and the eyes of Hagar (the law) and natural Israel are eventually opened, when
about to die, to see the well (promise) of the oath--the well of "Beer-sheba." Wells were
places of meeting. It was by a well that the servant of Abraham, Eliezer, found Rebekah
when he was seeking for a wife for Isaac. It was by this well that Rebekah first hears of
Isaac. Also, it was by the well Lahai-roi that she first sees him. (Gen. 24:62.) Jacob
also finds Rachel by a well, having come there to water her father's sheep. (Gen.
29:2-10.) Then too, Moses finds his Gentile bride by a well in the land of Midian. Andrew
Jukes, an English commentator on the "Types of Genesis" (1863) says: "By no
chance are these wives found by wells of water. By no chance did Christ sit thus upon a
well. (John 4:6.) Surely if we have been 'betrothed in righteousness,' (Hos. 2:19) it
was by wells of water that the Lord's servant met us. For 'understanding is a well-spring
of life to him that hath it.' (Prov, 16:22.) And what: are means of grace but wells also.
We may indeed sit by these wells in vain like mocking Ishmael, we may lie close beside
them and yet see no water. But the soul which daily comes to draw, which comes empty,
saying, 'My soul is athirst,' and is exercised to draw and carry home a full vessel, and which desires unasked to make others around
who seem in need; partakers of this same water, and freely gives it them-such an one, like
Rebekah, will find by the water a guide to. lead her to purer and better lands." This whole
story of Abraham, Sarah, Isaac, Rebekah, Hagar, Ishmael, etc., is seemingly full of
symbolism in its every detail. Eliezer, the eldest servant in Abraham's house, is, from
Abraham's standpoint, a perfect servant; he can be trusted with the most particular and
delicate things of his master's business and goes and does as directed. When sent to seek
a bride for his master's son, he realizes the importance of his commission and tries to
foresee every eventuality. Being wholeheartedly devoted to his master's interests, he
does not delay; even when, later on, the bride's folks suggest that he tarry a bit, he
insists upon immediate obedience to his master's will. In all of
this he very fitly represents the holy spirit, the eldest servant (so to speak) in the Father's house; and as Eliezer was told
where to go to get a bride for Isaac, so the holy spirit presents God's invitation to
His own people. Furthermore, He unerringly knows where to find the ones He wants, that
is, by the well-spring of truth, where they bring their vessels empty to be filled and
refreshed that in turn they may serve others with this same truth. And so the
prospective bride of Isaac is found by the well. But there are other tests which must be
put upon her before she can be recognized and acknowledged as the betrothed one. It is not
just an angel or even an archangel for whom she is intended, but the only-begotten Son of
the Father, the heir of all that God hath, the heir of immortality; therefore, He must be
particular. Essential Characteristic for BrideEliezer is
quite sure that Rebekah is the one he seeks, for she has come to the well, as in prayer
he requested of God, to fill her pitcher and minister to her father's sheep. But will she
minister to a stranger and his thirsty camels? Antitypically, will she have enough of
the Christ-like spirit to be willing to spend and be spent for those from whom she expects
no return? Rebekah's
promptness in meeting the test put upon her illustrates what we may look for in those whom
God recognizes as being suitable ones to receive gifts leading to betrothal: for as soon
as Rebekah demonstrated this essential characteristic, Eliezer gave her the golden
earring and bracelets, symbols of divine (gold) approval and blessing upon her readiness
to hear and to serve. But still there is a further test before she is actually
betrothed: At the earnest invitation of Rebekah and her family, Eliezer repairs to their
home and breaks bread with them; but before he consents to abide with them for the night,
he tells them of his mission to seek a bride for Isaac, the son of his master Abraham, and
how Rebekah has met all of the predetermined requirements; and in order that the
proposition he is about to make may be as attractive as possible, he tells of the
greatness and wealth of Abraham, and how Isaac is the heir to all that his father bath;
then he asks their consent for Rebekah to accompany him to the realm of Abraham in order
to become the wife of Isaac. This
pictures how the holy spirit came unto the family of God at the beginning of this Gospel
Age to select a bride for Christ, and when it revealed its mission, it told of the
predetermined requirements which must be met. Then before putting the final test, it
reveals something of the wonders of God and tells 'how all the glory and riches of His
realm will be the inheritance of His Son and, through the Son, of the bride that will be
chosen. The prospect is made wholly entrancing to those who display the proper faith, for
the thing that God is about to propose as the final test is the most momentous decision of
life. Will Rebekah leave her home and kindred and journey under the care and guidance of
this servant of Abraham to this unknown land to become the bride of Isaac? It is worthy
of notice here that though at that time and in that country it was customary for the
daughter's parents to give such a decision, in this instance they would neither consent
nor oppose but said that Rebekah must answer. for herself. The same
thing is true of the antitypical Rebekah class. Membership therein requires that we make
an individual or a personal decision. Furthermore, we must be old enough and have
sufficient understanding for that decision to be an intelligent response to the invitation
that is extended. This was shown in the type by the remark of Rebekah's folks, "She
is of age," meaning that she was old enough to know her own mind. Rebekah's
response was immediate and unhesitating: she would go. Then Eliezer lifted up his voice
in praise to God and showered gifts upon Rebekah and her family, but chiefly upon Rebekah. Holy Spirit not Independent of God's WillAs Eliezer
did not seek a bride for Isaac on his own initiative but was sent by Abraham, so the holy
spirit came in accordance with the will of the Father and the Sort. And the gifts it
brought were not its own, but as Jesus said, "He shall glorify Me, for he shall
receive of Mine, and shall show it unto you. All things that the Father hath are Mine;
therefore said I, that he shall take of Mine, and shall show it unto you." When the
betrothal is made and the gifts of the holy spirit have been received, there still
remains the journey under the care and guidance of the holy spirit. It might be thought
that all decisions are now over with and nothing left but the journey, but not so; Rebekah
has still to make another decision, and this time against the wishes of her people who
think that she should take a little time to prepare for such a journey and for such an
event; but Eliezer urges that there be no delay and that they start their journey
forthwith; and when Rebekah's folks agree to let her decide the matter, she promptly
acquiesces in the desire of Eliezer, and they start their journey at once. Likewise,
there are many things that seek to hinder and cause delay in the wilderness journey of
prospective members of the Bride of Christ. Having once made the decision which, being
accepted, brings the gifts of the Holy Spirit, we must promptly and whole-heartedly follow
its guidance, otherwise we may not prove acceptable. Then too, those who put off starting,
or feel that they have to be better prepared, show a lack of appreciation of the robe
provided by their Lord and Master, the only garment that can render them acceptable to
Him. In some
Scriptures the members of the Christ are pictured as wells, and then in others they are
pictured as men, sheep, or trees watered by wells. An illustration of this latter thought
is found in the prophecy of Jacob concerning his twelve sons. In that prophecy, Joseph is
said to be "a fruitful bough, even a fruitful bough by a well, whose branches run
over the wall." Joseph, when viewed in the light of all the circumstances of his
birth and life, would seem to typify Jesus and in a sense His body also. Jesus certainly
was a fruitful bough watered from a wonderful spring, and we, His body-members in order to
be like Him, must be well watered by that same spring. In Exodus
15:27 we have an instance which seemingly illustrates both thoughts of typical
significance. When the children of Israel left the Red Sea, over which they had crossed to
escape from Egypt, they passed into the wilderness of Shur, but went several days journey
without finding water. When they did finally come to water at a place called Marah, the
waters were bitter, and they could not drink. "And the Lord showed Moses a tree,
which when he had cast into the water, the waters were made sweet." Marah waters
would seem to represent conditions under the law which, for the Jews, was a bitter
drink, for though there were promises of life, it brought only bitterness and death
because of their inability to comply with its requirements. But the antitypical Moses made
the waters sweet with the tree of His cross; so the apostle says "For what the law
could not do, in that it was weak through the flesh, God sending His own Son in the
likeness of sinful flesh, and for sin, condemned sin in the flesh; that the
righteousness of the law might be fulfilled in us, who
walk not after the flesh, but after the spirit." Following
March, the next point of their journey was Elim (trees or grove). It was named this
because there were seventy palm-trees beside twelve wells of water. Natural Israel had
twelve tribes and seventy elders, a continuation of the twelve sons of Jacob and the
seventy souls that came with him into the land of Egypt. As a partial fulfillment of this
type, our Lord sent out first twelve apostles and then seventy evangelists. The twelve
wells here would seem to represent the twelve apostles, by whose waters the righteous ones
of the Church (palm-trees) have been watered. Another
instance where wells seem to represent the Christ, head and body, is found in Isaiah 12:3.
Verse one of the chapter says: "In that day thou shalt say, O Lord, I will praise
Thee; though Thou wast angry with me,. Thine anger is turned away, and Thou comfortedst
me." The reference here is to natural Israel, who were cast off in God's
displeasure; but the time is coming when, as we read in verse three, "with joy
shall ye draw water out of the walls of salvation." The glorified Christ will be the
wells of salvation from which the Jews, and eventually the world of mankind, will be
refreshed in the next age. In Proverbs
16:22 we read: "Understanding is a well-spring of life unto him that hath it."
Here understanding is likened to the kind of well that typifies life springing up within
oneself. Understanding means much more than just knowledge; it is knowledge plus ripe
experience or the proper use of the knowledge that one obtains from the Word of God. "This is Life Eternal that They might Know Thee"A student of
singing may know all about the theory of tone production and be able to recognize the
right tone in others, but until he himself can produce the right tone in his own voice, he
does not have a proper understanding of the matter. In the Word we are told that
knowledge puffeth up but that love buildeth up, because love is knowledge rightly applied.
There is no question as to the desirability of knowledge, but unless knowledge is
rightly applied, it does not benefit the individual. The writer
of Proverbs says, "With all thy getting, get understanding." Jesus calls our
attention to this same understanding when He says (John 17:3): "This is life eternal,
that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent."
The only way we can know God is to experience within ourselves the same excellence of
character (love) that motivates all His thoughts and acts. Until we do have this love, we
may know much about God theoretically but cannot know Him actually. Elsewhere in
the Word we read: "The fear of the Lord is the beginning of wisdom." But here in
Proverbs 14:27 it says: "The fear of the Lord is a fountain of life." In other
words, a man who has the true wisdom has the fountain. of life, for "understanding is
a well-spring of life unto him that hath it." In Proverbs
18:4 we read: "The words of a man's mouth are as deep waters, and the wellspring of
wisdom as a flowing brook. There must be understanding in the heart before the words of a man's mouth can give
forth such living qualities. James says (James 3:9-12): "With the tongue we bless
the Lord and Father, and with the tongue we curse men who are made in God's likeness. Out
of the same mouth there proceed blessing and cursing. My brethren, this ought not to be.
In a. fountain, are fresh water and bitter sent out from the same opening? Can a fig-tree,
my brethren, yield olives, or a vine yield figs? No; and neither can a salt spring yield
sweet water." Here is a
wonderful lesson for us: one that we . should take well to heart as a guide to our way in
the experiences so prevalent among the Lord's people. Everywhere there seem to be
differences that cause trouble and division; but the vital question to each of us is,
How are we meeting these tests? Are bitter waters flowing from lips that claim to love
God? According to James, a sweet fountain does not send forth bitter waters. It is quite
evident that this was the trouble in the early church, and that it has been more or less
true all during the history of the church; but, as James says, such a state should not
exist, and unless we get at the root of the matter-rectify our hearts if they are causing
our mouths to give forth bitter waters-we will fail to have the Lord's approval, the one
thing above everything else that we should value and strive for. Let us, then, dearly
beloved, weed from our hearts every slightest tendency toward bitterness, or judging, or
fault finding. If we love our brethren, we will tend rather to excuse than to find
fault; and we will want to cover up a brother's imperfections rather than to expose
them. Let us then
carefully and prayerfully take heed to James' words found in the remaining verses of this
chapter: "Which of you is a wise and well instructed man? Let him prove it by a right
life with conduct guided by a wisely teachable spirit. But if in your hearts you have
bitter feelings of envy and rivalry, do not speak boastfully and falsely, in defiance of
the truth. That is not the wisdom which comes down from above: it belongs to earth, to the
unspiritual nature, and to evil spirits. For where envy and rivalry are, there also are
unrest and every vile deed. The wisdom from above is first of all pure, then peaceful,
courteous, not self-willed, full of compassion and kind actions; free from favoritism and
from all insincerity. And peace, for those who strive for peace, is the seed of which the
harvest is righteousness." - James 3:13-18, Weymouth. "Whoever
shall drink of the water [absorb the spirit of the truth into his heart and being] that I
shall give him, shall never thirst; for the water that I shall give hire shall be in him a
well of water springing up into everlasting life." We know of
no better thought with which to conclude this subject than the words of our Lord as
recorded in John 7:37-39. - Weymouth. "On the
last day of the Festival-the great day -Jesus stood up and cried aloud. 'Whoever is
thirsty,' He said, 'let him come to Me and drink. He who believes in Me, from within
him-as the Scripture has said--rivers of living water shall flow.' He referred to the
Spirit which those who believed in Him were to receive; for the Spirit was not bestowed as
yet, because Jesus had not yet been glorified."--Contributed
by J. T. Read "Ye Have Need of Patience"Let patience have her perfect work, that ye
may be perfect and entire, wanting nothing."-James 1:4. THERE ARE
two quite distinct words in the Greek which, in our English Scriptures, are translated
"patience." One of these is a word that in a general way corresponds to the
common thought of patience as we speak of it in connection with the every-day affairs of
life, meaning merely forbearance, or long-suffering. Indeed, the Greek word is generally
translated long suffering. It is the other word with which we are more particularly
interested in the treatment of our text, and which is the one most frequently translated
patience by the New Testament writers. This word
has a much deeper and fuller significance than attaches to our English word patience. It
signifies, rather, constancy, the thought being an endurance of evil in a cheerful,
hopeful, willing, patient manner. It represents, therefore, an element of character, and
not merely a temporary condition or restraint of feeling or action. It signifies that
development of heart and character which manifests itself in an endurance of wrong or affliction with contentment,
without. rebellion of will, with full acquiescence in the divine wisdom and love, which,
while permitting present evils, has promised to overthrow them in God's due time. This grace
of patience smooths the way for every other Christian grace, because all must be acquired
under the process of patient and continuous self-discipline. Not a step of progress can
be gained without this grace of patience; and not one of the graces more beautifully
adorns the Christian character, or wins the approval of the world's conscience, or
glorifies the God of all grace whose truth inspires it. It is enduring meekness, striving to stem the tide of
human weakness, and endeavoring with painstaking care to attain to the divine likeness.
It is slow to wrath and plenteous in mercy; it is quick to perceive the paths of
righteousness, and prompt to walk in them; it is mindful of its own imperfections and
sympathetic with the imperfections and shortcomings of others. Patience Necessary to Fruit-bearingPatient endurance is mentioned in the Scriptures
as being the Lord's Word, or teaching. Our Lord says, "Because thou hast kept the Word of My patience, I will also keep thee." (Rev. 3:10.) Twice in the Gospels
also we note that our Lord brought to the notice of the disciples the importance of the
quality of patient endurance. Once was in the parable of the sower. (Luke 8:11-15.) He
said, "That [sown] on the good ground are they which in an honest and good heart,
having heard the Word, keep it, and bring forth
fruit with patience [with cheerful endurance, constancy]." The thought here is that
in order to be of the fruitbearing class, which the Lord will approve and accept in
His Kingdom, it is necessary to do more than receive the Word of His testimony, even
though we receive it with joy; for that class in the parable is represented by the stony
ground, which at first gave evidence of great fruitfulness and vigor, but withered under
the sun of persecution, because of lack of depth of soil. That stony, shallow ground
represents, the Lord explained, a class of hearers who rejoice greatly in the truth, but
do not endure; they are such as cannot withstand persecution or opposition, but wither
under it, become discouraged. Such cannot be, of the Kingdom class, all of whom must be
overcomers. In this
parable, our Lord shows us that patient endurance, constancy, is the final test, following after the readiness of preparation
to receive the seed; following after the seed has been received and has sprouted;
following after love and hope and joy and faith have caused it to spring forth and to give
promise of fruitage. Patient endurance, then, is necessary in order that the grain may be
developed and thoroughly ripened and made fit for the garner. How important patient
endurance, cheerful endurance, seems to be, in the light of the Lord's Word! for we
cannot suppose that He who judges the thoughts and intents of the heart would be pleased
with His children, even if He saw them enduring much for His sake, if they endured in an impatient or unhappy frame of mind. They
would not in that event be copies of God's dear Son, whose sentiment is expressed in the
words, "I delight to do Thy will, O God!" Our Lord at
another time was telling His disciples that as the result of being His followers they must
expect opposition, trials, tribulations. Perhaps
it may assist some to realize the strength of the meaning of the word tribulation when they know its origin. It is
derived from the Latin word "tribulum,"
the name of a roller, or threshing-machine used in olden times for cleaning wheat,
removing from it the outer husk, or chaff. How appropriate the term when applied to
the Lord's consecrated people, who in the Scriptures are symbolized by wheat! Our new
natures are the kernel, the real grain; yet this treasure, or valuable part, is covered
with the husk of earthly conditions. In order that the wheat: may be made properly ready
for the "garner" and for usefulness, it is necessary that each grain shall pass
through the tribulation necessary to remove those qualities which, until separated, render
us unfit for the future service to which we are called of the Lord. In
proportion as we are able to realize our own imperfections, and the perfect will of God
concerning us, we shall be enabled to bear patiently, and even with a certain kind of
rejoicing, all the tribulations which the Master may see best to let come upon us. Our
Lord explained to His disciples that so long as they lived in this present age, when sin
abounds, and when Satan is the prince of this world, they must expect tribulation from
various quarters; but He assured them that they would, nevertheless, be fully and
completely under divine care and protection, even though the persecutions would be
permitted to reach and to affect them. Then follow the words, "In your patience
[patient endurance, cheerful, hopeful constancy] possess ye your souls." - Luke
21:19. "He that Overcometh Shall Inherit All Things"One object
of the test of patient endurance is that we may be "strong in the Lord," that we
may have the character-likeness of the Lord Jesus-not merely the firmness, but also the
gentleness. All this must be developed before we can receive the things promised, the
things which God has in reservation for those that love Him. (1 Cor. 2:9, 10.) These
things are spiritual and might be apprehended by our minds, but could not be
comprehended. The promise that we are to be like our Lord includes not only the
spiritual and heavenly conditions, to which we shall attain in the first resurrection, but
also the blessing of sharing in the uplifting of the world. "If ye be Christ's, then
are ye Abraham's seed, and heirs according to the promise." (Gal. 3:29.) But to
"be Christ's" means, not only that we shall accept Him, join Him and His
standards, but also that we shall be good soldiers. Those who would not be good soldiers
would not be worthy of being members of the body of Christ, for such could not be
conquerors and "more than conquerors" through Jesus Christ our Lord. - Rom.
8:37. We already
have the "promise," but it has not yet been received in the sense of being
fulfilled. The promise is a conditional one. "He that doeth these things shall live
by them." (Lev. 18:5; Rom. 10:5.) So in our Lord's arrangement, the condition of
the promise is that we shall abide in His love, His favor. Whoever accepts of Christ's
death and trusts in Him and seeks to follow the divine commandments, walking not after the
flesh, but after the spirit, will receive the promise, for the promise is made to "overcomers." All the promises of the
Gospel Age are made to the "overcomers." Such shall sit upon the throne. Such
shall become the bride of Christ. Such shall be jointheirs with the Redeemer and
participate in all His great work as the great Messiah, to bless Israel and through Israel
the world of mankind. By faith the
Church now begins to enjoy this conditional promise, which depends upon their faithfulness
to the end-their patient endurance. Such loyal ones have the earnest of the promise and
shall be joint-heirs in the Kingdom. All others will be cut off from that membership.
"Every branch in Me that beareth not fruit He taketh away; and every branch that
beareth fruit, He purgeth [cleanseth, pruneth] it, that it may bring forth more
fruit." (John 15:2.) We are on trial; and the trial is to prove our loyalty. If this
trial time, or probation, is satisfactory, the membership is made permanent. Those who
fail to live up to the conditions, are not counted worthy to be members of the body of
Christ and joint-heirs in the Kingdom. Let us Abide in His LoveWho can
consider the importance of becoming copies of our blessed Lord and Head without feeling
that to attain to this character-likeness will be a life-work! It cannot be accomplished
in a day or in a year; but the whole life must be devoted to it; and day by day, if we are
faithful, we should realize a measure of growth in grace and of development in Christian
character. It is not enough that we know the truth, or that we be contentt to hold it in
unrighteousness. We must see to it that the truth is having its legitimate and designed
effect upon the character. And if the truth is thus received into good and honest
hearts, we shall have the assurance of the Apostle Peter that "we shall never
fall," but that in due time we shall be received into the Kingdom. Hence we see
the necessity of ever keeping the instructions and precepts of the Lord fresh in our
minds, and of drinking deep into their inspiring spirit, although 'we are already
established in the faith. To be established in the faith is one thing; to be established
in Christian character and in all the graces of the spirit is quite another. Beloved,
"Let us run with patience [cheerful constancy, patient endurance] the race set before
us" in the Gospel. - Heb. 12:1. -Reprints, November 1, 1911, p. R4909. Letters of InterestDear
Brethren: From time to
time you have been kind enough to announce the Fifth Sunday meetings being held in Zion
Hill Schoolhouse, near Weatherford, Texas, for which those attending desire to thank you. About three
years ago the writer learned of these regular Fifth Sunday meetings, and upon invitation
decided to attend. We found a company of friends endeavoring to keep up these meetings
which were started during the lifetime of Brother R. P. Barton. Upon request I advised
the friends I would endeavor to attend regularly so they could depend upon some one to
lead the service. At first we
had an attendance of twelve to fifteen. Gradually attendance increased and I do not think
we have had less than 40 at any meeting for the last two years, and one meeting we had 80
present. It has become a neighborhood meeting. We would not consider all attending as
consecrated, but surely they are friends and appreciate the Truth (as much as they
understand it). We leave the results with our loving Father. Last Sunday we had a glorious
time of fellowship, and the best of attention to three talks,-one in the morning by an old
soldier of the Cross, taking for his subject "The Fundamentals of our Faith."
Then dinner, which all enjoyed, was spread on the benches. At 2 p. m.,
a talk by the writer, subject: "The Lamb of God," being suitable prior to the
Memorial service which will be held at the home of Sister B. and conducted by our dear
blind brother, on April 10th. The
announcements of these meetings have come to the attention of isolated friends, and
yesterday we had a couple from Gainesville, others from Pilo Pinto, Mineral Wells,
Denton, Fort Worth, Dallas, and as far as from Electra, Texas. Several are meeting with us
who have long been hungering for refreshment from the table of the Lord, and we rejoice in the great
privilege thus afforded. Your brother
in hope, J. W. -- Texas. Dear
Friends: Greetings. Please find
payment for another year for the "Herald," with difference at your disposal. You will see
I have been spared to write to you once more. I am glad I know the meaning of the dreadful
time we are going through here in England, with death and destruction daily around us. The
trial seems long, dear friends, yet I will believe that faith and hope shall not be
disappointed, and that Satan, who is a liar, will be defeated. The lovely
little leaflet, "The World of Tomorrow," enclosed with your letter, makes
-joyful reading. My answer is Hymn 72. Let me thank
you for all the comfort I find in the "Herald," also for your kind and loving
sympathy for us all here. Yours in the
love of Christ, Mrs. A. J. -- Eng.
Recently Deceased
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