VOL. XXV MAY 1942 NO. 5 Annual Meeting of the Pastoral Bible Institute All of One"For both He that sanctifieth and they that are
sanctified are all of one: for which cause He is not ashamed to call them brethren."
- Heb. 2:11. WE ARE
approaching the season of the year which in ecclesiastical circles is known as Whitsuntide
(White Sunday Tide). This is the name given the week beginning with the commemoration of
the event that occurred the fiftieth day following the resurrection of our Lord, which in
the Jewish type was known 'as Pentecost. The antitypical day of Pentecost witnessed the
baptism of the Holy Spirit upon the waiting Apostles and saints, thereby signifying their
acceptance as sons of God and members of the Body of Christ. The
acceptance of the Body members had been pictured in the ceremonies under the Law by the
offering of the two wave loaves, baked with leaven. This occurred the fiftieth day
following the offering of a sheaf of the first fruits of Jewish harvest. The sheaf -of
first fruits was offered without leaven, and represented our Lord Jesus Christ, who
offered Himself unto God without sin. (1 Pet. 1:19.) But the two loaves, offered at.
Pentecost, also made of first fruits of their harvest, were baked with leaven, thereby
signifying the inherent sinful condition of the Body members. Pentecost, from many points of view, is the most
significant event in the history of the Church. Here it was that the statement of the text
which heads this article, was made possible. It was this event that brought about our
adoption as sons of God; it 'was here that we were made brethren of our Lord Jesus Christ,
and constituted heirs with Him in all the Father's goods. It was this event that opened up
to us the wonderful opportunity of sharing in the "sufferings of Christ," the
greatest privilege ever bestowed upon man. From the worldly point of view, the sufferings
of the Body of Christ differ in no respect from their own; but such a view lacks the
vision to see that true followers -of Jesus are no longer a part of this world, but,
being accepted in the Beloved, fill up on their part that which remaineth of the
sufferings of Christ. Only members of the Body can do this, and that, only in so long as
they remain members. That Which the Death of Jesus PurchasedIn so far as
redemption through Christ is concerned, the Church and the world share alike, for
"Jesus Christ, by the grace of God, tasted death for every man" - "He is
the propitiation for our sins, and not for ours only, but also for the sins of the whole
world." The testimony concerning this fact, along with the opportunity to benefit
under the provision thus made through Jesus, will in due time be the privilege of every
individual of Adam's race. (1 Tim. 2:5, 6.) This will mean life and perfection on the
human plane of existence for all who learn to "obey that Prophet," for Christ
came "to seek and to save that which was lost." Furthermore, believers in Christ
who now consecrate themselves to the doing of God's will, have these restitution
blessings reckoned to them through faith, in order that they may be acceptable
sacrifices, and so enter the race for the heavenly calling. The Christian receives reckonedly through faith, that which the world
will receive actually, through having God's law
written in their beings as well as in their hearts. - Jer. 31:33. Drawn of GodFrom one
standpoint both earthly blessings and heavenly hopes come through faith in Jesus Christ
(Rom. 5:1, 2); but strictly speaking the
privileges which we enjoy as new creatures by reason of having been begotten of the Holy
Spirit, are of God and not of Christ. Christ, by His death, purchased mankind, and has
the right to bestow upon all those whom He 'will, the blessings lost through Adam's
disobedience; but above and beyond this, God has given us the promise of heavenly
inheritance, as joint-heirs with Jesus on His own plane of existence. The three
words of Scripture which state our subject, convey a depth of meaning which only the
"little flock" class can comprehend, and even these find it difficult to credit
the full scope of that oneness. Such a close union as the Scriptures reveal, could come
only through the begettal of the Holy Spirit, thereby sealing our adoption as sons into
God's family. In Ephesians
4:4, 5, Paul mentions seven of the reasons for the existence of this oneness: namely, one
Body -- one spirit -- one hope -- one Lord -- one faith -- one baptism -- one God and
Father. The relationship implied in the figure of the Body is similar to that of the
Bride in that Christ Jesus is the Head of both; and as a natural body operates under one
spirit or mind, according to the dictates of the head, so the Body of Christ, operating
under the dictates of its Head, can have but one spirit or mind. These two
phases of oneness are discussed much more fully in 1 Corinthians 12. There Paul shows that
we are one Body by reason of having been baptized with one Spirit. Actually there has been
but the one baptism of the Holy Spirit, and that was upon our Lord at the River Jordan.
The Body members partake of that one baptism as each, through faith and consecration, is
accepted in the anointed by God, through the begettal of His Spirit. This was graphically
pictured in the ceremonial anointing of the Aaronic Priesthood, when the holy anointing
oil was all poured out upon the head of the High Priest from whence it ran down over his
body members. Paul, in his
argument, shows that the members of Christ's Body are as closely related to their Head as
are the members of a natural body to their head. "As the body is one, and hath many
members, and all the members of that one body being many, are one body: so also is Christ
[Greek; "The Christ," "the Anointed"]." And in proof of the
source whence our calling and begetting come. Paul says, "God hath placed the members
in the Body as it hath pleased Him." Therefore, God is not only the one who invites,
but is also the one who decides what position
each one will occupy. This same truth was voiced by Jesus when He told the mother of
Zebedee's children that it was not His right to say who should sit at His right and left
in the Kingdom. One SpiritBeing
baptized with and begotten by the same Spirit, it stands to reason that each will manifest
that same spirit in his daily life. "'If any man have not the spirit of Christ, he is
none of His." (Rom. 8:9.) The only way the spirit can be manifested is by its fruit
"By their fruits ye shall know them." We have been told just what that fruit is,
and have seen its manifestation in the life of Jesus, who gave us the perfect example
toward which we must strive. Jesus, it is true,
had a perfect body through which to operate, while our bodies are terribly marred and
weakened by the habits of sin. For this reason we cannot expect a perfect demonstration
of fruitage in the lives of our brethren, and so are not to judge their motives; the Head
of the Body alone has the necessary knowledge am insight to determine the worthiness of
the individual members: therefore we must all stand, before His Judgment Seat. Of Jesus it
was prophesied, "I delight to do Thy will, O my God! yea, Thy law is within My
heart." We too, must delight to do the Father's will His law must be written in our
hearts, and the "zeal of His house" consume us even unto death as was true of
our Head. It was this spirit which made it possible for Paul to say to the Colossian
Church that he rejoiced in his sufferings for their sake; :and it was this oneness with
the I-lead that gave him the right to say that he filled up that which was
remaining of the afflictions of Christ for His Body's sake. (Col. 1:24.) As long,
therefore, as there remains a member of that Body in the flesh, the sufferings of Christ
will continue. One BodyPaul also
calls our attention to the fact that there can be no
schism in the true Body of Christ, for the one spirit must energize all true members.
The true Church is not an organization; it is an organism. If the hand should develop a
will of its own and sever itself from the arm, it is manifest that it would also be
severed from the head and front the source that supplies its life and well being. Paul's
forceful illustration indicates that the same would be true in the Body of Christ.
Furthermore, we should not repudiate a brother on account of fleshly weakness any more
than we would cut off an uncomely member of our human body. Paul's admonition in 1
Corinthians 5, would indicate that at times, it might be necessary to discipline one who,
by his unseemly course, was bringing reproach upon the Ecclesia, but in 2 Corinthians
2:4-8, his further advice in the matter would indicate that such an one had not been
severed from the Body of Christ, but had been only disciplined to the intent that he be
induced to change his course of action. Paul also
reminds us that as the less comely members of our physical bodies receive the greater
care and attention, either to improve them or to hide their imperfections, so should it be
in the Body of Christ. If one of our members is ugly, blemished, or deformed, we do not
display it or hold it up to scorn: we screen it from view and endeavor to improve it. If
one of our members is injured or sick, we do not mistreat or neglect it, but rather we do
all that we can to relieve and help it. This is the way it should be in the Body of
Christ. Ii we have the spirit of our Lord, we will screen the blemishes of our brethren
from the scornful and unloving criticism of others, and will seek in every way possible to
help and serve them. Life and Cleansing Through His BloodAs the
myriads of cells in our bodies depend upon the blood stream for life and cleansing, so
there is a blood stream that makes alive and cleanses the Body of Christ, justifying and
making it fit for service. The importance of the blood and that which it signifies is
manifest all through the Scriptures. The statement of Leviticus 17:11, that "The
life of the flesh is in the blood" is further emphasized by Jesus when He says,
"Except ye eat the flesh of the Son of man and drink His blood, ye have no life in
you." "He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in
him." - John 6:53. 56. John also
tells us that we have cleansing in His blood: "If we confess our sins, He is faithful
and just to forgive us our sins, and to cleanse us from all unrighteousness. If we walk in
the light, as He is in the light, we have fellowship one with another, and the blood of
Jesus Christ His Son cleanseth us from all sin." (1 John 1:9, 7.) From this
standpoint it will be seen that we are continually just(ified) in His sight, that it is
His cleansing and life that permeates every cell of His Body, and that when He appears a
second time before the Mercy Seat for the world of mankind, it will still be His blood,
His life that makes atonement even though yielded up through the Body. But looking
at the matter from another standpoint, namely, our begettal, quickening and growth as
new creatures in Christ, it is God's Holy Spirit that gives life, health and development;
and the operation of that Spirit is mostly through the Word of Truth. Jesus said, "It
is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto
you, they are spirit, and they are life." - John 6:63. Called in One Hope of Our CallingSince there
is but the one Body, animated by the one Spirit, it stands to reason that but the one
calling or hope could inspire it. Hope, like faith, must have a basis and an objective,
and therefore the exercise of either presupposes and includes the promises upon which they
exist. The objective of the one hope is the
calling that inspires it. This calling of God was first offered to Jesus; and He, having
proved worthy ("Worthy is the Lamb that was slain to receive power, and riches, and
wisdom, and strength, and honor, and glory and blessing"), opened up the way
whereby the call might be extended to others who would have the hearing ear. Of Jesus it
is declared, "Who for the joy [hope] that was set before Him, endured the cross,
despising the shame, and is set down at the right hand of the throne of God." (Heb.
12:2.) What hope could give Him such joy as to enable Him to despise shame and suffering?
Primarily, it was the hope of doing the Father's will, of justifying the confidence
reposed in Him in the eternal purpose of God, that thereby He might have the power and the
right to restore the earthly creation, and the angels that fell into sin, and to destroy
all that would not glorify God. It was also the hope of realizing all the exceeding great
and precious promises of glory, honor, and immortality, and the prospect of being God's
right hand of power throughout all the endless ages of eternity. Our Lord could appreciate
such a hope. But in amazement we ask, Is such a hope possible for us--have we any reason
to believe that we are included in these prospects? Yes, there is no question but that the
Word of God presents just such a prospect, that is, if we have the faith to believe and
act upon the conditions set forth. Faith on our part is a basic requirement, for "He
that cometh unto God must believe that He is, and that He is a rewarder of them that
diligently seek Him." (Heb. 11:6.) "Therefore being justified by faith, we have
peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand,
and rejoice in hope of the glory of God."
(Rom. 5:1, 2.) Paul says that "God, willing more abundantly to show unto the heirs of promise tae immutability of His
counsel, confirmed it by an oath: that by two immutable
things, in which it was impossible for God to lie, we might have a strong consolation, who
have fled for refuge to lay hold upon the hope set
before us: which hope we have as an anchor of the soul, both sure and steadfast."
(Heb. 6:17-19.) Furthermore, Paul admonishes that we "cast not away our confidence,
which bath great recompense of reward" (Heb. 10:35), for "we shall reap if we
faint not" (Gal. 6:9), if we do not become weary and discouraged in the good fight of
faith. Paul speaks
of the "hope set before us" (Heb. 6:18) as "the high calling of God in
Christ Jesus." (Phil. 3:14.) This calling is limited to The Christ and had its
beginning with our Forerunner. (1 Pet. 1:10, 11.) Everything we have received and
everything we expect to receive is contingent upon our being in or a part of The Christ. The Christ of God is
Jesus and the Church (l Cor. 12:12; Rom. 12:5), and was foreknown in the purpose of God
before the foundation of this world -- "Who hath saved us, and called us with an holy
calling, not according to our works [our own merit], but according to His own purpose and grace, which was given us in Christ Jesus before the world
began." - 2 Tim. 1:9. One LordThere is but
the one Lord, a blessed fact that is pictured to us in many ways. Jesus said, "No man
can serve two masters." If Jesus is our master, then we will disregard all others who
might aspire to that position. Furthermore, having His spirit, we will not consent to
ourselves being called "father" or "master," for we will fully agree
that "One is our Master, even' Christ." "Ye call Me Master and Lord [said
Jesus]: and ye say well; for so I am." (John 13:13.) In everything Christ is our
forerunner, and as such has opened up the way for us. "He is the Head of the Church
which is His Body," and Paul shows that we
may know "What is the hope of His [God's] calling," and "What the
riches of the glory of His inheritance in the saints," and "What is the
exceeding greatness of His power to usward who
believe," when the eyes of our understanding have been enlightened to see that "which He wrought in Christ, when He raised
Him from the dead, and set Him at His own right hand in the heavenly places, far above all
principalities, and power, and might, and dominion, and every name that is named, not only
in this world, but also in that which is to come: and hath put all things under His feet,
and gave Him to be the head over all things to the Church, which is His Body, the
fulness of Him [Diaglott, "the full development of Him"] that filleth all in
all." The Offices of the Glorified ChristOur Lord's
headship and oneness with His Body members is also manifest in the various offices which
The Christ will fill when glorified. As prophet, priest, king, judge, mediator, etc., He
will always have the pre-eminence; this is why certain Scriptures recognize Him alone as
filling these offices, whereas, in other Scriptures, the participation of the Church is
shown. As that
"Prophet to whom all the world will be required to give heed (Acts 3:22-24), He will
speak: but Zion, from whence the law goes forth, includes the Body members also. As judge,
all judgment has been committed unto Him (John 5:22), nevertheless the saints shall also
judge the world. - 1 Cor. 6:2. As Mediator,
Paul says, "There is one mediator between God and man, the man Christ Jesus, who gave
Himself a ransom for all." But manifestly the Church participate in the work of
mediating the New Covenant, for Paul compares our work as ministers of the New Covenant
with that of Moses at the time he was ratifying the Law Covenant between God and natural
Israel. (2 Cor. 3:6-8.) Isaiah also speaks of our connection with this Covenant in a
capacity similar to that of our Lord. In chapter 42, verses 1 to 5 (Isa. 42:1-5),
reference is made to our Lord and what He will accomplish; and in verses 6 and 7 we read,
"I Jehovah have called Thee in
righteousness, and will hold Thine hand, and will keep Thee, and give Thee for a covenant of the people, for a light of the Gentiles; to open the
blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out
of the prison house." Now turning to chapter 49, verses 8 and 9 (Isa. 49:8-9), we
find an almost identical statement respecting the Body members: "Thus saith the
Lord, In an acceptable time have I heard thee, and in a day of salvation have I helped
thee: and I will preserve thee and give thee for a
covenant of the people, to establish the earth, to cause to inherit the desolate
heritages; that thou mayest say to the prisoners, Go forth; to them that are in darkness,
Show yourselves. They shall feed in the ways, and their pastures shall be in all high
places." There can be no doubt as to the class referred to here, since, first, it is
a class who themselves need salvation, and second, since Paul quotes a portion of Isa.
49:8 (2 Cor. 6:2) and applies it to the Church. Then too,
our Lord is the Savior of men, in that it is His blood alone that brings redemption;
nevertheless, we read that "Saviors [plural] shall come up on Mount Zion to judge the
Mount of Esau." (Obadiah 21.) As "A Priest forever after the order of
Melchisedec," we read that He became "the Apostle and High Priest of our profession." (Heb. 3:1; 4:14.) He is also "King of kings and Lord of lords, and
"they that are with Him are called, and chosen, and faithful" (Rev. 19:16;
17:14),: or they also are made kings and priests unto God, and shall reign on the earth,
with Christ, a thousand years. - Rev. 5:10; 20:6. One FaithIn
conformity with the oneness of elements already noted, we believe that there is
something about the faith of the Body of Christ that is likewise peculiar, something
that sets it apart from all others: else, why would Paul connect it up with other features
that pertain to The Christ alone? Faith, like hope, must have an objective that is future
and unseen. In Hebrews 11:1, faith is defined as being "a well-grounded assurance of
that for which we hope, and a conviction of the reality of things which we do not
see." - Weymouth. The
operation of mind and heart necessary to the exercise of faith is the same in every age
and class, and so from a dictionary or lexicon standpoint, there is nothing to
differentiate between the faith of Abraham and of Paul; but faith is meaningless if not
associated with that which calls it into being; and herein, we believe, lies the
difference. All faith that is acceptable unto God "Must believe that He is, and
that He is the rewarder of them that diligently seek Him." To believe God, is to take
Him at His word: consequently, Noah built an Ark; Abraham left home and country and
sojourned in a strange land; worthy ones of old (Heb. 11:1) all acted in accordance with
the will of God as it concerned them, and thereby received a good report through faith.
Our faith, however, would not be shown by building an ark or doing many -of the things
which were the works of faith in other times, but by doing the will of God as it pertains
only to the Body of Christ, which means that we must be true footstep followers of our
Lord and Head. Our faith rests in promises of a special salvation. A further
evidence of our oneness with Jesus is manifest in Hebrews 12:1, 2: "Let us run with
patience the race that is set before us ["the course marked out for us,"
Diaglott] looking unto Jesus the author [beginner, chief, leader] and finisher [ender,
completer] of our faith; who for the joy that was set before Him endured the cross,
despising the shame." The Greek
words translated "author" and "finisher" in the King James Version,
are used only in this one instance, and according to Young's Concordance, have the above
indicated meanings. If Jesus, therefore, was the first to live by this faith, then all
faithful ones who preceded Him must have had a different faith; in other words, their
belief and trust in God related to a different salvation than that which was the joy set
before Him and His Body members. And this faith, this special salvation, which Paul here
designates as "our faith," will end when Jesus finishes the work begun in us,
if we faithfully keep to "the course marked out for us." One BaptismIn
considering the experiences which Jesus had to endure in becoming the leader in "our
faith," we may well consider the next phase of the oneness which Paul gives,
namely, baptism. The Scriptures set forth a
number of baptisms; natural Israel had been baptized into Moses and into the cloud, but
had sinned against their covenant; so, when John came, he baptized repentant Jews in water
for the remission of their sins, that they might be ready to receive the One whose
forerunner he claimed to be, who, as he said, would baptize them with the Holy Spirit
and with fire. John,
knowing something of Jesus' life, remonstrated when Jesus came unto him for water
baptism, saying, "I have need to be baptized of Thee, and comest Thou to me?"
But Jesus had a purpose which John could not understand: He did not desire baptism for
the remission of His sins, for He had none; but He desired to symbolize His full
consecration to the doing of God's will, which meant sacrificial death. And because of His
approval of Jesus and the course He had taken, God baptized Him with the Holy Spirit as He
came up out of the water. The-Prophet Joel had foretold the outpouring of God's Holy
Spirit upon Jesus and His Body members during this Gospel Age, but only those Jews found
worthy were thus baptized; the rest suffered the baptism of fire which destroyed them as a
nation. The baptism
of the Holy Spirit has had an important part to play in the "one baptism"
which is peculiar to Christ and His Body, but is not that baptism. Water baptism,
likewise, has its place, but only as a symbol of the "one baptism." Paul, we
believe, refers to this one baptism (Rom. 6:3) when he says, "Know ye not, that so
many of us as were baptized into Jesus Christ, were
baptized into His death?" Surely we ' can all see that the death of Christ, in
which we participate if we are members of His Body, is not a penalty for personal sins,
but is sacrificial in character. If we fail to keep this in mind, when reading this sixth
chapter of Romans, we will miss the force of Paul's argument as it relates to the
Church. The Spirit baptism which constitutes us members of The Christ ("By one Spirit
are we all baptized into one Body" - 1 Cor. 12:13) is more or less an instantaneous
occurrence; but the baptism into Christ's death (though sealed when acceptance of our
consecration is approved by God through the gift of His Holy Spirit) is a slow process,
which terminates only in actual death of the physical body. Jesus, with months of hard
experience still confronting Him, said: "I have a baptism to be baptized with;
and how am I straitened till it be accomplished." - Luke 12:50. This
baptism, which we in turn share, began with Jesus at the River Jordan and was ended on the
cross, or perhaps we should say, when His resurrection was fully accomplished; for the
water immersion symbol indicates both death sand resurrection. Paul's words in Romans
6:4, 5, support this thought. He says "Therefore we are buried with Him by baptism
into death; that like as Christ was raised up from the dead by the glory of the Father,
even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection." His Death and His ResurrectionLong before
the Church became a reality, it was prophesied of this class: "I have said, Ye are
gods; and all of you are children of the Most High.
But ye shall die like men, and fall like
one of the princes." (Psa. 82:6, 7.) Prince Adam fell because of his own sin; Prince Jesus fell as a sacrifice. Followers of Jesus, legally
freed from Adamic condemnation and accepted as "children of the Most High," die
like men; but the manner of their fall (death) is determined by whether or not they are
faithful in their covenant of sacrifice. If faithful, they die sacrificially like Prince
Jesus; but if they fall away, (Heb. 6:4-6) they will die like Prince Adam: not in Adam, but like Adam, since having become
children of God, death in Adam is no longer a possibility. "If any
man will come after Me, let him deny himself, and take up his cross, and follow Me."
(Matt. 16:24.) Here we have a simple statement of what it means to be dead with Christ;
but we are apt to become confused in our understanding because of the inherent sin which
causes us a constant struggle. From the standpoint of sacrifice and death with Christ,
these bodies of the consecrated are not sinful, but (because of the imputation of
Jesus' merit) are "holy and acceptable unto God." (Rom. 12:1.) And so our
fight of faith against the world, the flesh, and the Devil is not intended to make our
sacrifice acceptable, but rather that we may grow as New Creatures-that we may become
stablished, settled, and fixed in righteousness. The sin, against which we must strive
if we would please God, becomes (through His overruling providence) a means of grace in
our resurrection process. Therefore, instead of bewailing the fact that we have sinful
bodies as tabernacles of the spirit within, we should rejoice in the opportunity and
privilege this affords of demonstrating our love for righteousness by our struggle against
sin, while keeping our bodies under, in obedience to the will of God. In keeping
our bodies under, as did Paul (1 Cor. 9:27), we must deny them every human right and
desire (sinful or otherwise) that is contrary to our covenant of sacrifice. With us, the
natural desires are greatly influenced by sin, but in Jesus' case they were not:
nevertheless, His words (Luke 12:50) clearly indicate that the sacrifice of the flesh,
whether sinful or perfect, is a difficult task requiring constant vigil and prayer.
Satan's temptations were not designed to cause Jesus to lapse morally, but were attempts
to induce Him to violate His covenant, and so to disobey the divine will. The new
mind, which results through Spirit begettal, must needs grow in order to come to birth,
and this growth constitutes the resurrection process, which, when and if completed, will
be consummated in a divine spirit body like unto our Lord's. And so Paul declares he had
suffered the loss of "all things" pertaining to this earthly life, in order that
he might "know Him, and the power of His
resurrection, and the fellowship of His
sufferings being made conformable unto His death [all present life experiences]; if by
any means I might attain [future] unto the [out] resurrection of the dead." - Phil.
3:7-11. One God and FatherThe seventh
evidence of oneness is the "One God and Father of all, who is above all, and through
all and in you all." (Eph. 4:6.) But in what sense does the Christ class share a
relationship with God that others will not experience? The Scriptures leave no room for
doubt that the "God and Father of us all" will also be the God and Father of all
others who will eventually gain His approval and the gift of eternal life. "The God
of the whole earth shall He be called." - Isa. 54:5; Rev. 21:3, 7; Luke 3:38. The answer
to the question lies in the nature of that sonship. Even Jesus, prior to His baptism at
Jordan, was a Son by creation process only, created upon a lower plane of being. In
addressing the Church at Laodicea (Rev. 3:14), Jesus refers to Himself as "The
beginning of the creation of God"; and John tells us that by or through Him, all
things in heaven and earth were created. (John 1:3.) Aside from Jesus then (called the
Logos in His prehuman state), no other being was directly created by God. But it was not
as the Logos or as the son of Mary that Jesus could claim right to the title "The
only begotten Son of the Father"; it was as the Christ, baptized of the Holy Spirit
at Jordan, Jesus was begotten to a hope of God's own nature and immortal life, and having
proved Himself worthy, the title was forever made His in resurrection birth. - Acts 13:33;
Heb. 1:5; 5:5. The
Scriptures which tell of the oneness of the Body members with the Head in spirit begettal
and in hope of resurrection to the nature and glory of Goal, have already been cited, and
so this special relationship with Jesus to the "one God and Father," is not a
doubtful supposition, but is based on the sure word of promise. The blessedness of such a
relationship, and the glory of the prospect, here so incompletely outlined, is utterly
beyond the scope of our imaginative powers, and we would not for one moment dare set our
hearts upon such a hope if it were not so unmistakably promised and the invitation
recorded in Scripture so clear and so oft repeated. "Behold, what manner of love the Father bath
bestowed upon us, that we should be called the
sons of God: therefore the world knoweth us not, because it knew Him not. "Beloved,
now are we the sons of God; and it doth not yet appear what we shall be: but we know that,
when He shall appear, we shall be like Him: for we shall see Him as He is. "And
every man that hath this hope in him purifieth himself, even as He is pure." - l
John 3:1-3. "For
both He that sanctifieth and they who are sanctified are all of one: for which cause He is not ashamed to call
them brethren."
The Letter to the ColossiansCol. 2:1-3 "I would have you know how
greatly I strive . . . PAUL'S
LETTERS are never the cold reasoning of a mere theorist. The zeal that sent him without
wavering into the face of danger is the spirit of every epistle. His religion and the
privilege of sharing it with others meant more to him than all else. In fact, no hint of
other interests crept into any of his letters. Imagine the shock it would have been to any
of his friends, or to us, to have received a letter from him about the politics of the day
or some social uplift scheme. It was not a lack of interest in people that kept him from
delving into these things, but his sound judgment in preferring the best and only way of
approach to their problems -- God's way. Just- as his Master before him had done, he
"made straight paths for his feet." There was one way, and only one way by which the blessing he sought for himself,
the brethren, and the world, could be secured, and his motto through life therefore was,
"This one thing I do." To the ministry of the "power of God unto
salvation" his whole life was devoted. He felt deeply about it, and he was not
ashamed to show his feelings. To express
his earnestness, Paul, in the opening phrase of this chapter, as in many other places,
uses as an illustration the supreme effort put forth by contestants in the games of the
day. The translators have had difficulty conveying in full the vividness of this symbol.
Rotherham renders it "For I desire you to know, how great a contest I am having in
behalf of you." Darby, in his excellent translation, uses the still stronger word,
"combat." The thought of the contest was introduced in the last verse of the
previous chapter by the word rendered "striving"; which is, literally,
"compete for the prize." How encouraging it must have been to all the brethren
of proper heart attitude to know that a man such as the Apostle Paul was willing to
devote all his powers to making secure for them the blessing promised. Paul in Rome, nine
hundred miles from Colossae, of course could strike no literal blows on behalf of the
brethren in that distant Church, but he could struggle side by side with them in the
spiritual contest which was theirs. Herein is one of the great advantages of the
Christian. His allies are not dependent on location for their effectiveness. Every saint
on earth and every angel in heaven is his efficient confederate. This very epistle was an
arsenal of ammunition, an unfailing source of supply, from which the Colossian brethren
drew throughout their warfare. In their servant, Epaphras, they had another faithful ally
who also refused to permit that nine hundred miles to slacken his zeal on their behalf. In Service Forgetting SelfThe average
person in 'a prison cell would have thought he had burdens enough without taking the
burden of the Colossian friends on his heart. But by sharing in their trials Paul blessed
both himself and them; for one of the essentials in transforming a prison cell into a
palace is this very thing of forgetting self and becoming greatly burdened with a desire
that others may be blessed; and that, if it be the Lord's will, we may be used in some way
in the conveying of that blessing. In the
Apostle Pail a bountiful providence had furnished an especially sympathetic champion for
the Colossian brethren, assailed as they were by Jewish and Grecian errors, philosophies
so-called. He well knew their danger, for sympathy with Jewish error had led. him to the
most horrible of crimes-persecution of his brethren even to the death. No one could know
better than he the trap that Satan was setting for their feet. No one could be more
ruthless with the error or more tender with the threatened ones. And no one but he could
know the depth of the anguish he felt for his brethren in peril. It is a fact that often
there is more agony in the heart of the one who waits with tear-stained cheek at home than
in that of the loved one who faces the bayonet on. the distant battle field. Justly the
ancient law of Israel was, "As his part is that goeth down to the battle, so shall
his part be that tarrieth by the stuff. They shall part alike." When the contest ends
in which we have enlisted, there will be an "exceeding great reward" for all who
have faithfully endured to the end. Some will have proved faithful amid the din of battle
under the glare of the noonday sun, and others in the quiet agony of their
prayer-closet-with Satan ceaselessly endeavoring to coax them from their knees. The question
as to whether all the brethren of Colossae and Laodicea were of those who had not seen the
Apostle's face, need not concern us. By that phrase he may refer to those of Colosse who
had joined their group since his visit to them. He may wish to tell of a zeal that reaches
to all his brethren in every quarter. There is nothing either in this letter or in any
other portion of the New Testament to prove that the Apostle had ever visited either city,
or that he had not. It would not
have been surprising if these brethren had concluded that he had a deeper affection for
that more accessible group at Ephesus on the seashore than for them far away in their
upland valley. Then there was the likelihood that his words would have less weight with
them, especially if they had never met him face to face, than would the theorizing of the
philosophers who were in their midst either as visitors or as members of their Ecclesia.
Their influence might be even greater than that of their faithful Brother, Epaphras, now
taken from them in the time of their direst need. It would seem that the Apostle is
adroitly using this fact, of his not having personal contact with them, and his bridging
the miles between, as an evidence, implied, but not boldly mentioned, that the love he
has for them is of a more dependable sort than that of the teachers of error, who by their
actual presence have the advantage of personal magnetism in their effort to deceive. There
might be some question as to the motive of the local teachers, but surely there could be
none as to his. The Apostolic Method of ComfortingBut perhaps
he is just another of those wishing to build up a following-gather a little group of those
who will subscribe to his theology. Designing traducers in all probability would try to
make them believe this very thing. Nothing, however, could be more evident than the fact
that the Apostle states here-that the great end he is agonizing to attain is their
"comfort." But was not this also the object or one of the objects of the founder
of every group of theorists-that every one in their group might enjoy the comfort, the
assurance, that as long as they held to their teachers, all disagreements and unpleasant
arguments would be avoided? How often, oh how often, that has been tried, only to end in
utter failure when some one head finally worked a little differently from the others! Paul
contemplates no such foolish scheme. As always, he would build his structure of truth on
the solid foundation of love. He has already told them the breadth of the love to which he
refers -- "the word of the true Gospel," "the true grace of God"
which is for "every man." (John 1:9.) This is "the hope of the
Gospel," the blessing for "all the families of the earth," the very
"mystery" of which he has been writing. Those with a love narrower than that are
very apt promptly to sever their connections with the group when they hear some one
proclaiming a doctrine with which they cannot agree. The deceitfulness of the human heart
is revealed in the fact that the disagreement may be known of for years, but the
separation comes only when it is made public. The figure
the Apostle uses is that of the most substantial structures of his day: "Your hearts
being fastened together as our most solid buildings are made sure against the blasts of
our worst tempests by mortise and pin"-a very efficient piece of primitive
construction, but only a feeble illustration of the power of love to hold hearts together,
intertwined in every activity and interest so that though many, they are "one."
Truly, only "the love of Christ holds us together." (Young's.) This thought of
unity is in the word translated "comforted," but the English is not able to
crowd into one word all the thought -of the original. The fundamental meaning of the word
is "to call to one's side, call for, summon": and from this comes the thought of
"to encourage, strengthen, comfort." From the figure of the mortise pins the
Apostle associates with this, it is evident (he is writing the Colossians not merely that
they may have peace of mind, but that they may present a strong front to the enemy, not a
coward in the ranks, but every "heart strengthened"; not as beams strewn about a
lumber-yard, but each in its place, and all so firmly joined that the building seems as if
it were made in one piece. How Satan longs to remove that mortise pin -- and how often any
flimsy pretext will serve to accomplish his purpose! Our Oneness in HimThe enemy
must be met, but what hope can there be of victory if every soldier is suspicious of every
other one enlisted in the same service? On the other hand, what courage one faithful heart
by one's side lends! When two are under one burden, each feels that the other is bearing
almost. all. In great
part the strength the Father imparts is made ours through the unity our oneness of spirit
gives, and it is love that works this miracle. The separate twigs of the bundle have no
strength until they are tightly bound together. Lone grains of sand may be blown about by
any zephyr, but together they become a
mighty bulwark holding back the vast ocean. Can we wonder at God's hatred for separations?
and Satan's for unity? Manuscripts
differ considerably as to the ending of the second verse. Some end it, "the mystery
of God, and of the Father, and of Christ"; and others, "the mystery of God and
of Christ"; and still others merely "the mystery of God," etc. By most.
interpreters the third verse is understood as refer. ring either to the Father or to the
Son as the One in whom the treasures of wisdom* are hid, while others have translated it
"in which," thus referring to the mystery. All these differences change matters
little for us, for the wisdom hid in that secret and that hid in Christ, when made known,
are found to be a revelation of our God. The Apostle's ambition is that the Colossian
friends shall not be doubting worldlings or doubting Christians; but trusting babes. -
Matt. 11 :25. ------------------------------------------- * "These
four words, 'treasures,' 'wisdom,' 'knowledge; 'hidden,' are all familiar on the lips of
the latter Gnostics, and were so, no doubt, in the
mouths of the false teachers at Colosse. . . . He
puts special emphasis on the predicate 'hidden' by throwing it to the end of the sentence
-- a peculiarity which is reproduced with advantage in the Revised Version." -
Expositor's Bible. The
"mystery [secret] of God" has no allusion to the mystery of His existence. There
is no effort made to explain that. If these brethren were to have "full
assurance" only after they could clearly explain how our Heavenly Father's existence
could be from eternity, and how He could be self existent, full assurance would never be
theirs in this life. The mystery to which Paul alludes in the previous chapter, is there
made clear-"Christ in you-the hope of glory." It was the mystery, the revelation
of which had established confidence in the Gentile breast, and doubtless this was Paul's
main reason for reminding them of it. How Jesus,
who instructed His disciples to "go not into the way of the Gentiles and into any
city of the Samaritans enter not," could be an exemplification of that particular
"sacred secret," would not have been understandable to them if they had not had
the revelation that teaches that "He gave Himself a ransom for all to be testified in due time." It was three and one half years
after the cross that the first demonstration of the working of this sacred secret was
given, when the divinely appointed vision of the sheet with its unclean animals
instructed Peter that now was the due time to "go unto all nations, disciplining
[from among] all peoples. Already the Colossians had begun to experience some of- that
blessing, the bestowing of the Holy Spirit and its gifts upon Gentiles, proving beyond
controversy that God was dealing with them as with the sons called from among the Jews.
But this is not the end. It is a personal knowledge, exact and full, that Paul wishes them
to have. By one means only can this be had. It is not obtainable by human reasonings,
Gentile or Jewish, but rather, bear in mind that this full knowledge of the mystery of God
is to be the portion of those who are knit together in love. In the ninth verse of the
first chapter the Apostle Paul tells of his prayer that they might be filled with the
knowledge of the Master's will for them. In the verse we are considering is it not
reasonable to suppose he goes a step further, desiring that they might have a personal
knowledge of the Father and the Son themselves, "an exact knowledge of the secret of
God." (Diaglott.) Manifestly there are many things those who are not knit together in
love may know, but only those who love can know Him who is love. Note the millions who
have known that the Gentiles are fellow-heirs with the Jews, the "mystery" of
chapter one; and the "little flock" who know Him who is love, the
"mystery" of chapter two. Perfect Love Casteth out FearThere is no fear in the heart of the one whose eyes are fixed on Jesus. All a doubting Christian needs is a larger vision of Him in whom are hid all the treasures of wisdom and knowledge. With eyes fixed on the world's allurements, on self, on a brother's defects, or even on a human leader, however sincere he may be, one cannot see Jesus as Paul would have Him seen. Every Christian must know the experience of fading stars, fading because of the greater light of the rising Sun of Righteousness-not because darkness covers the earth and gross darkness the people. Rather, the greater that dankness, the brighter will shine our Morning Star. A truth regarding Jesus or our Heavenly Father as revealed in His Plan need not be introduced with "perhaps," but rather with the oft reiterated Scriptural, "verily." This full assurance brings true "riches"-peace that floods the entire life, and a life that floods even the neighborhood with benedictions. "This wealth of conviction is attained by lying in the love of God. Of course, there is an intellectual discipline which is also needed. But no intellectual process will lead to an assured grasp of spiritual truth, unless it be accompanied by love. As soon may we lay hold of truth with our hands, gas of God in Christ with our understandings alone. This is the constant teaching of Scripture -- that, if we would know God and have assurance of Him, we must love Him. 'In order to love human beings, it is necessary to know them. In order to know divine things, it is necessary to love them.' When we are rooted and grounded in love, we shall be able to know-for what we have most need to know and what the Gospel has mainly to teach us is love, and 'unless the eye with which we look is love, how shall we know love?' If we love, we shall possess an experience which verifies the truth for us, will give us an irrefragable demonstration which will bring certitude to ourselves, however little it may avail to convince others. Rich in the possession of this confirmation of the Gospel by the blessings which have come to us from it, and which witness of their source, as the stream that dots some barren plain with a line of green along its source is revealed thereby, we shall have the right to oppose to many a doubt the full assurance born of love, and while others are disputing whether there be any God, or any living Christ, or any forgiveness of sins, or any guiding providence, we shall know that they are, and are ours, because we have felt the power and wealth which they have brought into our lives." Knowledge ProgressiveIt was
easier for a Jew to learn to say, Jesus "died for our sins," than to say, "and not for
ours only, but for the sins of the whole world." (1 John 2:2.) A Messiah hanging on a
cross was a strange spectacle for Jew or Gentile, a convincing evidence of failure to the
infidel. The Gentile who could see that by means of the cross Jesus had become the
Messiah, was on the way to become a Jewish proselyte. The one who could see that He had
thus become a "propitiation for the sins of the whole world," was beginning to
understand the "sacred secret." The friends to whom Paul was writing in Colosse
had come this far, but there was a possibility of further progress. They even knew
something of "Christ in you, the hope of glory"; but daily their comprehension
of that mystery must enlarge as they drew nearer to Him. The largest star in the universe
is but a point to our earthly vision. If we could travel toward it until as close to it as
we now are to our sun, it would fill our vision, just as He, who is the revelation of the
Father, now does fill the life of those who have spent their years in drawing nearer to
Him, and in earnest endeavor to know "the mystery of the Father and of Christ."
- John 1:17, 18; 17:6; Col. 1:19. "The ordinary type of Christian life is contented with a superficial acquaintance with Christ. Many understand no more of Him and of His Gospel than they did when first they learned to love Him. So completely has the very idea of a progressive knowledge of Jesus Christ faded from the horizon of the average Christian that 'edification,' which ought to mean the progressive. building up of the character course by course, in knowledge and grace, has come to mean little more than the sense of comfort derived from the reiteration of old and familiar words which fall on the ear with a pleasant murmur. There is sadly too little first-hand and growing knowledge of their Lord, among Christian people, too little belief that fresh treasures may be found hidden in that field which, to each soul . . . would be cheaply bought by selling all. . . . The condition of growth for the branch is abiding in the vine. If our hearts are knit together with Christ's heart in that love which is the parent of communion, both as delighted contemplation and as glad -obedience, then we shall daily dig deeper into the mine of wealth which is hid in Him that it may be found, and draw forth an unfailing supply of things new and old." "For the invisible things of Him
frown the creation of the world are clearly seen, being understood by the things that are
made, WE ARE living in a natural world. As
we look around us we might feel disposed to say, "Nature is king." Nature indeed
is set in her course of operation by fixed laws. These laws make no allowance or excuse
for those who infract them. There is no backdoor left open whereby to escape from their
Nemesis. We can always count on them and form our calculations and deductions according to
their mandates. Without them all would be chaos, and we could not live on this earth.
Besides the three great general laws, namely gravitation, cohesion, and chemical
affinity, there are various other laws, and we shall herein endeavor to treat of some of
them and trace their correlation in the spiritual realm. One of these laws is that of Cause and
Effect. Behind every effect is a cause. This, like all other divinely established laws,
works for good. The sun picks up hundreds of tons, of water from the surface of the ocean
and carries this water up into the clouds. The clouds float about and, coming in contact
with the mountain peaks, deposit their contents in the form of snow. The snow melts and
forms rivulets which flow down the mountain sides to form rivers which in time debouch
into the sea. Then once again the water is picked up and carried to the mountains. Thus
a circuit of forces is constantly maintained. There is no chance or accident about
fine weather or about storms. Wind is due to the fact that heated air rises up high,
thus forming a partial vacuum below, and pressure from without causes air to rush in, in
the form of wind. Nor is there any accident about
growth. In order to grow, plants must correspond with their environment, and if they are
adequately adapted to the forces operating in soil, moisture, sunlight, and air, their
development and fruit-bearing are assured. So we learn to have much respect for
the world around us because of this law. There is nothing haphazard. There is no such
thing as pure luck. All is law from the beginning to the end. Cause and Effect in the Spiritual RealmAnd what of the spiritual world? The
law of cause and effect is in operation here too. "Whatsoever a man sows, that
shall he also reap." Any farmer who sows corn does not expect to reap turnips or
buckwheat. He looks for corn. Spiritual laws fully agree with this. Behind every effect
in the spiritual realm lies an adequate cause. Thus we read, "Of His own will begat
He us through the Word of Truth, that we should be a kind of first-fruits of His
creatures." The Word of Truth, then, was the operating cause. "Ask, and ye shall
receive; seek, and ye shall -find; knock, and it shall be opened unto you. For every one
that asketh, receiveth ; and he that seeketh, findeth; and to him that knocketh, it shall
be opened." Here, asking, seeking, and knocking belong to the Cause end of the
proposition. "Ye shall know the truth, and the truth shall make you free." Here,
the truth is the Cause. The Lord might have done all things more directly, but such is not
His modus operandi. He does not inject His spirit of love into us in a miraculous way. We
do not go to bed at night in a selfish condition of mind, and arise next morning filled
with a love which we did not possess the day before. Such love is gradually developed by laying hold on those
influences and forces which tend to its development. "Without faith it is
impossible to please God." Now "faith cometh by hearing, and hearing by the Word
of God." We learn from these and various Scriptures that God's Word is used in a
large way in connection with the spiritual life of the Christian. There are
times when an effect acts as a cause to produce an, ulterior effect, such as "Faith
cometh by hearing, and hearing by the Word of God." Then faith in turn operates in
such a manner as to cause us to please God, for "Without faith it is impossible to
please Him." Then we are said to be the children of God through faith in Jesus
Christ. Love likewise is both an effect and a cause, for "the fruit of the spirit is
love [an effect], joy, peace," etc. Then "love suffereth long and is kind,"
etc., that is, love produces in the mind a condition of kindness, long-suffering, etc.,
thus acting as a cause. There are
times, too, when an effect seems to be out of all proportion to the cause. But this may be
because the cause is not properly gauged. Just as our eye can be deceived, even so our
sense of perception may be deceived. We once saw an artist stick a card-board clog on a
picture. In the distance was a small dog, and the large dog was chasing him. The artist
then reversed the position of the dogs, and lo, the small dog became the large dog, and
vice versa. The man then took down both dogs and held them up, and both were the same
size. The illusion was caused by the perspective of the picture. There may also be
illusions in the spiritual realm, and we have to be on guard against them. We may not
behold the cause, but the cause is always there. Whether we suffer real or fancied wrongs
at the hands of others, let us see to it that we are treating them right. Perhaps the
cause of the difficulty lies largely in our own mental attitude, our own thoughts.
Thoughts are things and they are very potent in bringing back to us whatever goes forth
from our mind. Do we think of others with kindness and consideration? Then they are very
likely to show kindness and consideration for us, other things being equal. Does one go
about the world criticizing everybody? Then he himself will become the object of severe
criticism. What we are here stating is the general rule. Of course the truth does not
appeal to the world, and if we stand for truth, it will put us out of harmony with the
course of the world, in which case we shall be deemed peculiar, even while people will
admit our honesty and kindly deportment. The Law of CompensationAnother law
is that of Compensation. The compensations of life are many indeed. The North American
Indian, who formerly inhabited this country, lacking the elements of so-called
civilization that we enjoy today, possessed a splendid endowment in physical strength
and endurance, and could recover from a blow that would send a white man to his grave. When one is blind, how keen is the
sense of hearing-and that of feeling. Some of the world':, greatest books have been
written because the author was in dire need and was forced to write or starve. The hare
cannot fight, but it can run very fast and thus outstrip its enemies. The porcupine is
very slow, but it does not need to go fast, possessing, as it does, defensive armor in its
quills. The toad is awkward and clumsy and could never catch a fly only that it has a long
tongue which it can dart out with lightning-like speed and thus capture flies and other
insects. We might thus multiply examples of compensation in the natural world. Dilating on
the law of compensation, a great writer said: "Our
strength grows out of our weakness. Not until we are pricked and stung and sorely shot at,
awakens the indignation that arms itself with secret forces. A great man is always
willing to be little. Whilst he sits on the cushion of advantages, he goes to sleep. When
he is pushed, tormented, defeated, he has a chance to learn something; he has been put on
his wits, on his manhood he has gained facts; learns his ignorance; is cured of the
insanity of conceit; has won moderation and real skill. . . . Blame is safer than praise.
As long as all that is said, is said against one, he may feel a certain assurance of
success. But-as soon as honeyed words of praise are addressed to him, he may feel like
one that lies all unprotected before his enemies. In general, every evil to which we do
not succumb is a benefactor. As the Sandwich Islander believes that the strength and
valor of the enemy he kills passes into himself, so we gain the strength of the temptation
we resist." Compensation in the BibleAnd the
Bible is full of compensation. God never asked any one to do something for Him without
promise of a reward. "Come to a land that I shall name," said God to Abraham,
"and I will make of thee a great nation and in thy seed shall all nations be
blessed." "Ye which 'have followed Me," said Jesus, "shall sit upon
twelve thrones, judging the twelve tribes of Israel." "He that overcometh, the
same shall be clothed in white raiment; and I will not blot out his name out of the book
of life, but I will confess his name before My Father, and before His angels." Such
divine promises and assurances have been a great comfort to God's people throughout the
entire Gospel Age, and they have realized that "the sufferings of this present time
are not worthy to be compared with the glory which shall be revealed in us." HabitA third
natural law is that of Habit. Professor James said, "Not only is habit second nature,
but it is ten times nature." We all in time become bundles of habits. This simply
means that we do not need to consciously think of everything we do. In running a
typewriter or playing a piano one has to think just where he shall place each finger, at
first, but after a time the movements become automatic. Most of the things we do are
done in like manner. . . . Work too may become a habit. So may idleness. Then we form
habits of thought until it becomes natural to think in certain ways. The
Christian also forms his habits. He takes himself in hand and bends himself to the matters
of Bible study, prayer, witnessing for the truth. He takes heed to the injunction,
"Whatsoever things are true, honest, just, pure, lovely, and of good report, if there
be any virtue and if there be any praise, think on these things." He gets into the
joyful, optimistic habit of mind; that is, Hope becomes a habit. So do Faith and Love. It
becomes easy to think well of people, and hard to think ill of them. Every loving
thought tends to propagate its own kind. The more we think in terms of love, the easier it
is for us to do so. We all know
to what extent habit grows on one. We skip a meeting or two, and it becomes easier to skip
meetings. We come to meetings late a few times, and the habit of lateness becomes fixed on
us. It is just as easy to form the habit of being on time if we only thought so. Some
folks leave things to the last moment, and then they are late. A professor
of literature once said, "Young men, form the habit of reading good books and then
you will never want any other kind." And that is true, for good books are like good
people, they stimulate good thoughts. God's Word is the best book, containing the greatest
stories of all time. We get to know it better as we study it more. To study it becomes a
habit with us. We must not allow anything to interfere with or break such habits. To him who
keeps the law, the law is a friend. Make the great laws of Cause and Effect, Compensation,
and Habit your friends both in the natural and in the spiritual realms. - Contributed Your FaithThe following was written to an invalid
sister by I
came to your door and I met your faith. I had met faith at various times, but not your faith.
Faith indeed had much to do with my experience with life. When I had come to the
borderland where the country of knowledge ends, Faith had taken my hand and led me
forward and shown me things that were strange and of wondrous interest. But your faith had
an individuality of its own, and impressed me with directness and with power. Perhaps
that was because I was weary. I do not know. I only know that I was glad to rest awhile
and to bask in the sunshine of your faith. The way had been toilsome and long.
There had been the mountains to cross, and there had been avalanches and great storms.
There had been the forest, where wild beasts roamed at large and where to lose one's way
was easy enough. At times my strength seemed unequal to such a journey, but I had
undertaken it, and my mind was a citadel where resolution had entrenched itself and where
it was not likely to yield to conditions of difficulty and opposition from without. The sun was declining in the west and a
golden shaft of light fell upon your door as I stood there before you for the first time
and met your faith. There was music as of many birds singing, and then your faith
enveloped me as with a mantle of peace. Conspicuous elements of your faith were
kindness, tranquility, and strength. You received me as I was and took for granted that my
intentions were the best. As I looked upon your faith, it translated life into beauty. It
cheered me with the hope -of higher and better things to come. It sat upon you with
outstretched wings as a thing meant to soar. I still think of your faith as I met it that
day. And your faith has not lost anything
with the passing of years. When illness entered into my dwelling, the memory of you and
your faith was there as a, soothing balm. And then-wondrous to relate-your faith became
my faith and this with no loss to you. I mean that my faith took on the hue and -color and
power of your faith, which seemed greater than mine had been heretofore. When pain
assailed my tabernacle of flesh, faith stood beside me. His locks were all of gold, and
his eyes were bright with the shining of joy. When he smiled upon me, the darkness passed
away, and I knew there were ministering angels at hand, and I was enabled to look beyond
the present things to those realms where love and peace abide forever. Oh I am glad -- glad because of
victories gained along the trail that runs through the years. Glad because of stars and
flowers and the songs -of birds. Glad because of white-robed peaks that spear the sky and
whisper of eternal realities that shall not fade with the fading of earth. Glad because
that -once when I was weary, and my heart was heavy after a toilsome way, and when the
vanities -of life looked down upon me with somber eyes, after the mountain had been
crossed, I came to your door and I met your faith, and it led me to heights where today
I can look up and see the smile of God.
Letters of EncouragementDear
Brethren: "Blessed
be the God of all grace, who hath called us unto His eternal glory by Jesus Christ." Your letter
of February 26 has duly arrived, for which I thank you. Also I appreciate your kindness in
sending me addresses of the various friends wherever I go. It has been a great source of
blessing and comfort to be able to meet with these dear friends and help one another to
rejoice in the Lord and thank Him for His loving-kindness bestowed upon us. In meeting
these friends and discussing our heavenly treasures in Christ Jesus, it has lifted me
from the constant temptation of the worldly spirit and its lethargic influence. In Virginia I was privileged to
fellowship with friends, and I enjoyed week-end visits with them at their home. Also
attended their Sunday meetings. . . . In Mississippi the friends are few ,.and scattered.
I have not been able to meet all -of them, although last February I was fortunate enough
to obtain a three-day pass to visit Sister S------- in Quitman. She and her daughter and
myself have been blessed by prayer and meditation upon the Lord's Word. As yet I have not
visited the brethren in New Orleans but if the Lord permits I plan to meet them at the
Memorial celebration. At camp I'm
kept busy working in the dispensary. There we handle approximately 200 soldiers a day who
come to be treated for their various ailments. There are numerous dispensaries
throughout the camp. At present we work seven days a week and occasionally have a day off. As for
myself I feel fine physically. . . . I realize the need of continuously leaning upon the
Lord and casting all my care upon Him, and of learning to trust His promises that all
things will work together for good. There are a few soldiers in the Medical Corps who have
their Bibles, and frequently we discuss the Lord's plan -of salvation. Their eyes of
understanding are not open to the precious promises to the Church and to the world in
God's time, nevertheless it is good to have some one who will discuss these things. At one
time while cleaning a room in a hospital ward a few -of us were talking about the trying
times and I had the opportunity of telling them the significance of the signs of the times
in regard to Bible prophecies. Finally I asked them what the Lord told us to pray for. As
they were unable to tell me, I explained to them what the Kingdom of God really meant. I
was much surprised to hear one say, "We have something to look forward to." As the days
swiftly fly and with it the increasing waves of uncertainty and perplexity --overwhelming
the earth, how much it brings to mind the
experiences of the disciples in the midst of the sea tossed about by the waves. We read
that they were "troubled." How often we find ourselves troubled in these angry
waves of human passion, but the Lord speaks to us saying, "Be of good cheer; it is I;
be not afraid." We find also that the Lord rebukes us when we display a lack of
faith. "O thou of little faith, wherefore didst thou doubt." May the Lord help
us to enter the ship of faith and have that perfect peace of God though it is stormy
outside. May the
Lord's richest blessings be the portion of all the dear friends at the Institute. I wish
to be remembered to the friends, and ask your prayers. Hymn 333. Your brother
in Christ, Alex Gonczewski -- Miss. Dear
Brethren: When the Pilgrim brethren were through
last year I note they were billed for M and I. I would like to get in touch with such
friends as may be living at these places so we might; arrange to meet with them for the
Memorial. I don't
believe I know as much about prophetic developments, that is as to details, as I thought
I knew or could discern several years ago. I find it to be true as was observed by some
sage centuries ago that the Bible is an old fiddle upon which you -can play most any tune
you please if you are skilful in the art. Please do
not misunderstand me. This is not to leave the impression that my faith is wavering, for
it still burns brightly, and nothing has the healing balm or solace like the Scriptures.
All else is void in comparison. But in listening to radio talks by preachers, though many
are deeply spiritual and sincere, yet many are artful at the old practice of fiddle
playing. We are
prompted to deep spiritual gratitude when we see the chaos that enshrouds the world, to
know that it is by no means accidental, that the guiding hand of our heavenly Father is
using these reverses, these great setbacks, these abortive efforts, on the part -of
justice and right; and on the other hand the triumphs of evil, to evict and dissolve
Gentile power. A child of
the King? Yes! What is adversity? We are rich and don't know it. We probably never had a
fractional part of the abasement that the Apostles had, particularly Paul, but he called
it "light affliction." He learned obedience by the things which he suffered. I
have tried at times to visualize the ignominy of Christ. I wonder if there were 'times
when He was disappointed in humanity. Even with all His knowledge of the past and future
with its prospects, He was overwhelmed with grief. Yea,
"What are all our sufferings here, if Lord Thou count us meet, with all the ransomed
host to appear and hold communion sweet." "Thrice hail happy day." By grace diving, In Christ Jesus, C. I. S. -- Iowa. Annual Meeting of the Pastoral Bible InstituteAll lovers
of our Lord Jesus and friends of the truss are welcome to attend the Annual Meeting of the
Institute to be held at 2 p.m. in the office of the Institute J 1"r 7 Prospect Place, Brooklyn, N. Y.,
Saturday, June as announced in our April issue. In addition to the primary business of the
election of directors, opportunity will be given for consideration of such other matters
as may properly come before the meeting. Members of
the Institute who are not receiving the "Herald" in their own names, or the name
of a member of the immediate family, but who are readers of the "Herald," should
so inform the office at once so that proxy forms
may be sent them. The following
has recently been received from Brother Friese: Beloved
Brethren: After
prayerful consideration, I would ask that my name be omitted from the list of candidates
for a place on the Pastoral Bible Institute Board. I cannot refrain from expressing at
this time my deep appreciation of the sweet fellowship in the Lord of this association in
the past, and of the love in Christ manifested in your patience and forbearance on' more
than one occasion in our striving to ascertain the Lord's will always. May I
suggest the name of our beloved Brother John T. Read of Chicago as candidate on the Directorate Board, if
he will consent. Asking
special prayers and with sincere assurance of deep love in our Lord to' T all, I beg to
remain, Your brother
by is infinite grace, Harvey A.
Friese. Our dear
Brother has recently suffered a stroke from which he is at present confined to home. The
last advice received briny the encouraging word that he is improving, and that his doctor hopes he will be
around again. Our prayers, and the prayers of the brethren, we trust, will be with Brother
Friese and his family. In addition
to the present directors the following have been placed as nominees. J. A. Bell,
Brooklyn, N. Y. Recently DeceasedMr. Michael
Price, Laramie, Wyo - (February) |
