VOL. XXXII January 1949
No. 1 Signs
of the Master's Presence A Prosperous New Year To AllOur Year Text for 1949"Be filled with all the fulness of God." - Ephesians 3:19. "Delight thyself ... in the Lord;
and he shall give thee the desires of thine heart." - Psalm 37:4. IF FOR 1949,
and all the years that remain to us of this earthly pilgrimage, our greatest ambition is
to know the Lord, and by that knowledge to be "filled with all his fulness," he
will indeed be crowning our years with his goodness. The Apostle had to coin a word,
"less than the least," to express how small he felt when he contemplated God. It
was because of that humility that he was entrusted with the first clear message of hope
for us Gentiles, the mystery hid from ages and generations, that we heathen should be
fellow-heirs, fellow-joint-body-members in the Christ, fellow partners of the promise made
to Abraham -- the Gospel through which the Church is begotten. - Col. 1:26; Eph. 1:6; 1
Cor. 4:15. God and all
his dealings are a great mystery to the natural mind. But the day we believe is near when
"all shall know him, from the least unto the greatest." Already,
however, some who can think of themselves, like the Apostle, as "less than the
least," of the saints are beginning to know him, though only in part, "through a
glass darkly." (1 Cor. 13:12.) The Jews of our Lord's day, who thought they knew God,
"compassed sea and land to make one proselyte, but, strangely enough, turned in
bitter hatred against the early Christians when they offered the Kingdom to these same
Gentiles on equal terms with themselves. Jesus had
commissioned his first pupils to "go and make disciples of all nations," but a
vision must be sent to Peter before they could understand; and even then, little seems to
have been done until he who went about "breathing out threatenings and
slaughter" against the Christian band was commissioned through a vision to be the
Apostle to the Gentiles, thus instructing us as to the difficulty attending the imparting
of spiritual truths through human brains, and as to how diligently we must apply all our powers, "give all diligence," to attain the grace
our year's text holds out to us as a possibility. - 2 Pet. 1:5. It takes an
infilling of the spirit of the One who went to the cross for us, to teach us to sing from
the heart, "prisons would palaces prove," or with the Apostle, to accept as
"suffering with Christ such misfortunes to the flesh as being, thrown into Caesar's
prison. Only thus could he think of himself as a "prisoner of the Lord"; not of
Caesar or any earthly power. "Sealed with the spirit of the promise" (Eph. 1:13)
made to Abraham, he was used to give the Apostle Peter this broader Gospel. If we are as
near the end of our way as we believe and hope we are, it should not surprise us if yet
more severe tests are put upon the Church to determine "what spirit we are of"
-- the spirit that enjoys closing doors of opportunity to service and the door to the
heavenly inheritance on others, or the spirit that rejoices to find others who in any
degree know the Lord. This is "the spirit of the promise." Really believing we are
under the Abrahamic Covenant, we should have its spirit, and should have joy in seeing the
widely diversified workings of the holy spirit (1 Cor. 12) as it selects and develops
from among the Gentiles a little company of those who love the Lord and "love his
appearing." - 2 Tim. 4:8. THE PRAYER OF A SPIRIT FILLED HEARTFew recorded
prayers can compare with the one from which our year's text is taken. Paul seems to have
endeavored to start it in the verse listed as the first one in that chapter, but a
parenthesis of 175 words intervenes before in verse fourteen he repeats the phrase,
"for this cause," and thus returns to his prayer. His Father is addressed as the
God of universal unity, the one in whom "the whole family in heaven and earth [one
family] is named," the God that will in the fulness of time gather together in one
all things in Christ. He comes to no human monarch with his meager powers and wealth, but
asks for blessings in proportion to the wealth of the illimitable God of the universe.
It is not a selfish. prayer, nor is it the things of the flesh for which the Apostle
longs; but that his brethren "may be strengthened with power through his spirit in
the inward man." Only the King of kings can answer this petition. And he can do it in
the unbounded measure that will prepare each Christian for the fulfilment of the
following petition: "That Christ may dwell [permanently] in your hearts through
faith." He is asking for us hearts from which every trace of self has been driven,
hearts that are fully devoted to the Lord, hearts with no ambition but that his name may
be glorified. Here the
prayer could have stopped and left us all greatly enriched. The Apostle, however, is not
so easily satisfied. He prays on: "That Christ may dwell in your hearts to the end
that ye" -- after the introduction we have heard need we fear Paul will ask for
anything less than the best our Father has for us? -- "that ye being rooted and
grounded," so thoroughly established that nothing can move you. And we wonder where
the Apostle will ask that we be thus established -- will it be as this text is almost
invariably quoted today, "rooted and grounded in the truth"? That might mean,
"So establish me in what I believe to be the truth that even if I do happen to have
some error mixed with it, nothing will ever be able to change me." This perversion of
the. text would not be objectionable if we had in mind that there is One who said, "I
am the truth." "Rooted and built up in. Him" is the ideal the same
Apostle sets before the "saints and faithful brethren in Christ at Colosse." -
Col. 2:7. Let our
ambition for this year be, as was Paul's, that our roots shall go so deep into the
"love of Christ" (for this is where he prays they may be) that it will furnish
all the nourishment for our life as new creatures. Then it can be truly said of us,
"Of His fulness have we all received." (John 1:16.) Associated with that love
there is always sufficient humility so that the next petition can safely be answered for
us: that ye "may be [exceedingly] strong to comprehend with all the saints what is
the breadth and the length and height and depth." Without divine love
"knowledge puffeth up." This thing that he would have us lay hold on sounds
like a blue print of the Plan of the Ages; not the many queer ideas the flesh if
unrestrained will think up; but "the mind of Christ," "the spirit of a
sound mind," the precious truths regarding that Plan that are simple enough to be apprehended by "all
the saints." Unity
of doctrine he is interested in when it comes to knowing a plan that reaches in length
down into eternity far beyond our present vision; whose height will lift us even now to be
"seated together with Christ in heavenly places"; with depth sufficient to reach
"all that are in their graves";
and broad enough to take in every one for whom the Abrahamic
Covenant was planned -- "all the families of the earth." Let us hope
that 1949 will find us "abounding yet more and more in knowledge" (Phil. 1:9), but not
for a moment forgetting that it is bestowed only as a step toward the yet higher
attainment, love. Let the prayer continue: that we may "know the love of Christ which
surpasseth knowledge." (Diaglott.) What a misfortune that some few individuals down
through the Age should have been so dazzled by knowledge, represented by the light of the
golden lampstand, that they did not see that the veil had been rent for them that they
might "enter into the holiest by the blood of Jesus" to be there "seated
with Christ," having "entered into his rest." We who are approaching the
end of "the path that shineth more and more unto the perfect day" need
especially to be guarded against this danger. - Heb. 4:1, 3; 10:19; Eph. 2:6; Prov.
4:18. "STILL THERE'S MORE TO FOLLOW"Knowledge in
abundance, and love, even "the love of Christ" has been prayed for; and here the
prayer of some might end, and 1949 fail of being all the Lord has
made possible. Let our hearts with earnest pleading continue at the throne of all grace,
"that we may be filled with all the fulness of God." But has not Paul
already asked for that in praying for the love of Christ? for "God is love." And
do we not say that "love comprises all"? Yes, we say it; but do not mean to be
taken literally; for all know that knowledge is not love, justice is not love, power is
not love. What we mean is that the only proper exercise of all creature qualities is when they are
a manifestation of love. As the
exquisitely tinted rind of theapple binds all its goodness and advertises its luscious
qualities, so "love is the bond of perfectness." And what is it that love
"binds" together? This, one must know and experience if 'he is to be filled
with all the fulness of God. The Creator knows every ingredient that it takes to make a
perfect apple; so, when his processes are not interfered with, in each will be found the
salts, the minerals, the vitamins, the seeds, the juice, the pulp, and above all the
beautiful skin binding all together-and all brought to perfection by the winds, the
storms, the sunshine and the rain. "Above all things, put on love." "Love
doth all thy favors crown. "The
fruit of the spirit [His spirit] is love, joy, peace, long-suffering, gentleness,
goodness, faith, meekness, temperance." Joy, peace, longsuffering, etc., without
love would be selfishness that for a few dollars could stand all day behind a counter
patiently, calmly enduring the most inconsiderate of
customers, serving all with a smile. Without love, the bond of perfectness, there will
be no fruit. Wherefore, "using all diligence, add to your faith fortitude, and
to fortitude knowledge, and to knowledge self-control, and to self-control patience, and
to patience piety, and to piety brotherly-kindness, and to brotherly-kindness love. For these things' being in you and abounding, they will not permit you to be inactive
nor unfruitful in the knowledge of our Lord Jesus Christ; for he who is not possessed of
these things [not a few of them, but all of them] is blind, closing his eyes, having
become forgetful of the purification of his old sins. Therefore, brethren, more earnestly
endeavor to make your calling and election sure; since by doing these things you will
never fall; for thus richly will be furnished to you the entrance into the aionian Kingdom of our Lord and Savior Jesus
Christ." - 2 Pet. 1:5-11. And to all
this all must attain who will ever be in that company which Paul describes as "the
fulness of Him that is filling all things in all." (Eph. 1:23, See Diaglott.) Each
can honestly say, "This is impossible to me"; but we must not, forget to add,
"With God all things are possible." And our prayer is "Unto Him that is
able to do exceeding abundantly above all that we ask or think, according to the power
that worketh in us." The fear is not as to whether he is willing and, able to do, but
are we willing to let his power work in us. Let our prayer for a year of supreme blessing
be that he may "work in us to will and
to do of his good pleasure." (Phil. 2:13.) Then "unto him [will] be the glory in
the Church by Christ Jesus to all the generations of the ages of the ages. Amen."
-P. E. Thomson. Walking in Newness of Life"Therefore if any man be in Christ, he is a new creature; old things are passed
away; THROUGHOUT
THE inspired Word of God mankind as a race are represented as deaddead in trespasses and
sins, dead in Adam, alienated from God through wicked works. Only those who have fled for
refuge to the cross of Christ are ever spoken of as having life in God's sight. These have
passed from death unto life through faith in the atoning sacrifice of Christ, and
consecration to him, and according to the above text and many others of a similar kind,
those thus passed from death in Adam to life in Christ are now to be considered as living
a new life. Of a life so altered in the matter of relationship to God as well as in all
other aspects, it can be truly said "all things are become new." Thus in another
text we have the same Apostle telling us "that like as Christ was raised from the
dead by the glory of the Father, even so we also should walk in newness of life." -
Rom. 6:4. There is
nothing ambiguous about such texts as the above. The natural man, living under the
condemnation of death, and following the downward bent of the fallen, fleshly mind, is
sensual, inherently sinful, dead. But the one who has turned from sin, and by faith in
Christ found peace and forgiveness at the mercy seat of God, has thereby experienced
something so far-reaching in its possibilities of relationship to God, to eternal life,
and to present resurrection influences, that the contrasts of life and death used by the
Apostle in these Scriptures become clear and forceful illustrations of this most important
'teachingg of the New Testament. In fact, this form of illustrating the state of those
who, are in harmony with God and those who are at enmity with him, is a prominent feature
of our Lord Jesus' own teaching. "Let
the dead bury their dead," is his clear conception of those out of relationship with
God. Then in contrast, speaking of those who had entered the way of life, he said,
"He that believeth on the Son hath everlasting life." And to this might be added
the testimony of the Apostle John, "He that hath the Son hath life; and he that hath
not the Son of God hath not life." - Matt. 8:22; John 3:36; 1 John 5:12. IF ANY MAN BE IN CHRISTIt is
manifestly important then that we note very closely the language used in our text. We
observe that Paul is careful to tell us that it is only to such as are "in Christ,
that old things 'have passed away and to whom all things are become new. The words
"in Christ" place a very particular emphasis on the fact that much more than a
belief in Christ and his sacrifice is necessary to an enjoyment of these "new
creature" privileges. It is not "If any man believe in Christ," but
"If any man be in Christ." This distinction is
ever a characteristic of the Word of God. To believe the word of Christ as true, and to
have his word abiding in the heart, may be two vastly different reactions of the mind.
One may hear his word and affirm faith in it and yet go on building on the shifting sand,
being a hearer but not a doer of the word. The word of truth may indeed be received and
believed by the simple processes of intellectual powers possessed, but the Scriptural
emphasis is always placed on the deeper receptivity and response of the heart
affections. "That on the good ground," Jesus said, "are they, which in an
honest and good heart, having heard the word, keep it, and bring forth fruit with
patience." - Luke 8:15. We cannot be
surprised, therefore, to find that throughout the entire Bible God puts so much emphasis
on the depth of heart soil we display, and on the depth of heart devotion and receptivity
we manifest. As he said to Israel of old, so he continues to say to all who profess
faith in him, or claim any special relationship to him, "The Lord your God proveth
you to know whether ye love the Lord your God with all your heart and with all your
soul." (Deut. 12:3.) And this is the distinction intended in our text where being
"in Christ" is the imperative requirement laid down by the Apostle. And what
does it mean to be "in Christ"? It means that we have found the "new and
living way, which he hath consecrated for us, through the veil, that is to say, his
flesh." (Heb. 10:20.) It means that by the exercise of faith in the atoning work of
Christ we have now been "quickened together with him," and henceforth, our
"life is hid with Christ in God." This, then, is how believers are united to
Christ and can know that they are "in Christ." The two important steps into this
relationship are clearly stated by Paul: "Now if we be dead with Christ, we believe
that we shall also live with him." "If ye then be risen with Christ, seek those
things which are above." (Rom. 6:8; Col. 3:1.) Thus it is through death that we enter
the sphere of new creature life --through faith in the atonement secured by the death of
Jesus, and 'then by virtue of our baptism into death with him, we are raised to "walk
in newness of life." As another has well expressed: "It is
in the power of a new life that believers are united to Christ. They were dead in sin, and
he, in perfect grace, came down, and, though himself pure and sinless, was 'made sin' --
'died unto sin' -- put it away-rose triumphant over it, and all pertaining to it, and, in
resurrection, became the Head of a new race. Adam was the head of the old creation, which
fell with him. Christ, by dying, put himself under the full weight of his people's
condition, and having perfectly met all that was against them, rose, victorious over
all, and carried them with him into the new creation, of which he is the glorious Head and
Centre. Hence, we read, 'He that is joined unto the Lord is one spirit.' (1 Cor. 6:17.)
'But God, who is rich in mercy, for his great love wherewith he loved us, even when we
were dead in sins; hath quickened us together with Christ (by grace ye are saved) , and
hath raised us up together, and made us sit together in heavenly places in Christ Jesus.'
(Eph. 2:4-6.) 'For we are members of his body.' (Eph. 5:30.) 'And you being dead in your
sins, and the uncircumcision of your flesh, bath he quickened together with him, having
forgiven you all, trespasses.' (Col. 2:13.)" Thus we are constituted alive "in
Christ. LIVING AS NEW CREATURES IN CHRISTIn the
regeneration processes by which God's new creation class is developed, they are, by an act
of pure grace planted in Christ, and thus like the branches in the vine, they are
constantly partaking of the sap and strength of Christ the Vine; therefore the life of
Christ becomes increasingly manifest in them. The evidences of spiritual life must become
sufficiently marked in the daily conduct as to give a real corroboration to a profession
of relationship to Christ. This is made clear by the statement of Scripture: "They
that are after the flesh do mind the things of the flesh; but they that are after the
spirit the things of the spirit. . . . Now if any man have not the spirit of Christ, he is
none of his." (Rom. 8:5, 9.) These texts cover two important facts of Christian life.
They very clearly point out our privileged and blessed standing in justification by
faith, that is, our reckoned righteousness before God because we are now in Christ Jesus,
and they also show that because we are thus complete in him, and recipients of the holy
spirit in its creative power, the mind and character of Christ should, yes, must
characterize our daily life. In this new
life, according to yet another text, there is a renewing or transforming work at once
begun, for so we read: "Be not conformed to this world: but be ye transformed by the
renewing of your mind, that ye may prove what is that good, and acceptable, and perfect,
will of God." (Rom. 12:2.) This requires, therefore,
that in this new creature life, new hopes, new visions, new purposes, new habits of
thought, and an entirely new point of concentration will now control such a consecrated
individual. And what will that point of concentration be? Surely it will be in perfect
harmony with God's purpose for us, which is, that we should be conformed to the image of
his beloved Son. Then it must follow that henceforth only that which definitely
contributes to the development of Christ in the heart, and only that which is conducive to
increasing spirituality, will interest and occupy the truly grateful believer. Under no
other condition of mind and heart would it be true testimony to claim that old things had
indeed passed out of the life. Then along with those new hopes, desires, etc., will come a
greatly changed attitude of mind toward things in general such as trials, environments,
and our contacts with seemingly adverse circumstances. Of this condition the words of
the hymn may be taken as a true expression:
Among the
many physical defects to which men and women are heir, there is what is known as
colorblindness. In the spiritual life there is an alarming possibility of a moral
color-blindness. Was it not some such moral color-blindness against which Jesus uttered
his words so full of deep significance: "The light of the body is the eye: therefore
when thine eye is single, thy whole body also is full of light; but when thine eye is
evil, thy body also is full of darkness." (Luke 11:34.) Certain it is, no one is
living or can live the new life in Christ until the divine oculist has trained the
moral eyesight to see the fine distinctions by which God discovers the single eye. In the
character of God there are righteous standards, firm and absolute, without, shadow of
turning; therefore the newness of life set before the follower of Christ, and the strong
and admirable life, is the life that is keen to respond to this vision of God's character.
In the life of Jesus on earth there ere many admirable qualities of character displayed,
but pre-eminent place is given to his hatred of sin and his love of righteousness. Thus it
is written of him: "Thou hast loved righteousness, and hated iniquity; therefore God,
even thy God, hath anointed thee with the oil of gladness above thy fellows." (Heb.
1:8.) Living as new creatures in Christ requires this same uncompromising love of
righteousness and hatred of iniquity. BY THE SPIRIT LET US WALKThe reader
of Paul's first letter to the Corinthian Church must be struck with the seeming contradiction, in several
of his statements. In chapter 1:4, 5, we ead: "I thank my God always on your behalf,
for he grace of God which is given you by Jesus Chri t: that in everything,-ye are
enriched by him, in all utterance, and in all knowledge." Then while he is et
practically in the introduction of the letter, lie is hiding them because of
"contentions" among them, factional disputes, some saying "I am of
Paul"; others, "I am of Apollos and others, "I am of Cephas." Then in
chapter 3, verse 1, he writes, "And I, brethren, could- not speak unto you as unto
spiritual, but as unto carnal, even as unto babes in Christ." What a paradox these
statements appear to be! But herein lies the lesson for us. Paul certainly recognizes
these brethren as being new creatures in Christ, for he addresses them as saints. But
while he gives them a standing as saints or new creatures in Christ, he very plainly tells
them they are failing to live as becometh such. The Apostle can thank God that they are
"enriched in all utterance, and in all knowledge," but he must, nevertheless,
lament the inconsistency of their conduct. What pained the heart of Paul was that while
they were enriched in knowledge, they had not entered into the truth in real spiritual
power, in such a way as to really possess it and be possessed by it. He had wanted them to
get hold hot only of the letter but also of the spirit of the knowledge by which they had
been enriched. He wanted them to understand that only the spiritually minded really
possess the truth, andthat if they would live as new creatures in Christ, the holy,
spirit must have free course in their lives in order to elevate them into the higher
realms of maturity. He labored to show them that being conversant with the letter did
not in itself indicate real spirituality. Commenting
on this very matter an able writer has well said: "Spiritual knowledge is not deep
thought, but living contact, entering into and being united to the truth as it is in
Jesus; a spiritual reality, a substantial existence. 'The spirit teacheth, combining
spiritual things with spiritual'; into a spiritual mind it works spiritual truth. It is
not the power of intellect, it is not even the earnest desire to know the truth [though
this must be present], that fits, a man for the spirit's teaching; it is a life yielded to
it in waiting dependence and full obedience to be made spiritual, that receives the
spiritual wisdom and understanding. In the mind these two elements, the moral and the
cognitive, are united; only as the former has precedence and sway, can the latter
apprehend what God has spoken. "It is
easy to understand how a carnal or fleshly life with its walk, and the fleshly mind with
its knowledge, act and react on each other. As far as we are giving way to the flesh, we
are incapable, of receiving spiritual insight into truth. We may 'know all mysteries, and
have all knowledge,' without love, the love which the spirit works in the inner life; it
is only a knowledge that puffeth up, it profiteth nothing. The carnal life makes the
knowledge carnal. And this knowledge again, being thus held in the fleshly mind,
strengthens the religion of the flesh, of self-trust and self-effort; the truth so
received has no power to renew and make free. No wonder that there is so much Bible
teaching and Bible knowledge, with so little of real, spiritual result in a life of
holiness. Would God that his word might sound through his Church: 'Whereas there is
among you jealousy and strife, are ye not carnal?' Unless we be living spiritual lives,
full of humility, and love, and self sacrifice, spiritual truth, the truth of God,
cannot profit us." Surely if we
thus "live by the spirit" and "walk by the spirit," in faith and
obedience, we may rest assured that the holy spirit will do its complete, transforming
work in us. We can rest in the faith that the spirit will impart sufficient strength to
live as becometh new creatures in Christ, working in us to will and to do all that is
pleasing in -the sight of God. It is the rich possession of the holy spirit that makes and
marks the spiritual man. OLD THINGS ARE PASSED AWAYIn thinking
of the "old things" which the Apostle tells us are to pass out of, the new
creature life, we realize there are many. We may think of the gross sins and weaknesses
spoken of as "the works of the flesh and the devil," but for the present it will
be helpful to examine another line of old things which must pass away through the
operations of the Word and spirit of God in our hearts now, or pass away in the fire which
shall burn eventually, utterly consuming, all that is "wood, hay, and stubble."
The life of the Christian is represented in Scriptures under the metaphor of a building.
This illustration suggests the idea of a slow, continuous process, a laying of stone on stone until the
structure is complete. Into this structure we are
told may be built "gold, silver, precious stones, or "wood, hay, stubble."
Sooner or later the material with which we have built will be subjected to the test of
fire, "the day shall declare it." This symbol of fire is but the Bible way of stating that a
searching, revealing, testing, and destructive judgment will one day come upon all that is
not of the gold, silver, and precious stones character. Whatever will abide in this test will be of permanent quality -- it shall not pass
away; but all that is not of this enduring quality will be utterly destroyed in that day
of the revealing fire. The Lord will judge his people. He is judging them now. Christ is
now coming in to judge, and when he comes into a life to
judge it, light comes in with him, and that light is pouring in upon the actions and inner
life of all who are before his judgment seat. This is the solemn word of Scripture:
"I am he which searcheth the reins and hearts; and I will give unto every one of you
according to your works. . . . He that hath an ear, let him hear what the spirit said)
unto the Churches." - Rev. 2:23, 29. What then
are our works -- how have we built? Have we been building on Christ, in him, and for him? Have we
built for his searching eye so faithfully that we shall not be ashamed before him? Have
the old things passed away under the power of the holy spirit's daily effective work in
the heart through the passing years, or will they still remain to pass away in the fire
which shall try every man's work of what sort it is. How evident
it is that in this revealing fire one class of
service, of teaching, and one kind of life, will be brightened and beautified and
glorified; and another class of such things will be
destroyed and burned up. The gold and silver and, costly stones will be glorified and
heightened in beauty by being brought into this contact with the hand and heat of the
Refiner and his furnace, while the other will be proved to be so mixed with the old things
as to merit destruction. And what will the day declare for each of us? How many surprises
will there be both among the workers whose building will abide the fire, and also among .
those whose works must perish in the flame! Well may we each ask ourselves, how much of my
life work will be wiped out of existence, crushed into nonentity, and made as if it had
never been at all? Whatever in our conduct has been acceptable to God, we are assured will
last. It will last in the mind of our heavenly Father, and it will last in glorious
results to ourselves, because it will be in accord with the perfect will of God, which is
the first great permanent reality in the universe. Because he abides for ever, so will
that in us which has glorified him abide forever, May we then, be more and more able to
affirm with the Apostle, "old things are passed away." Happy indeed
are they who really know that they are "walking in newness of life." To know
that there has been a complete separation from the pursuits and attractions of the
flesh, and a new point of concentration permanently fixed in the life, the new creature
life, is to know the blessed testimony of the spirit bearing witness with our spirit that
we are the children of God, and heirs of eternal life with Christ our Lord. And so,
possessed as we can be by new hopes, new visions, new aspirations, a new life in Christ,
how comforting are the assurances of the Scriptures which teach us that God really gives us this high
and perfect standing through faith in the sacrifice of Christ. BEHOLD ALL THINGS ARE BECOME NEWNo doubt the
poorest building on the foundation Rock, will have something in it that will remain after
the fire of trial has done its work because it is on that Rock. But it is for us as true
believers to cherish the noblest hopes and objectives. There is nothing new in seeking to
be but "a doorkeeper in the house of the Lord." It is proper enough, to say with
David that I would "rather be a doorkeeper in the house of the Lord, than to dwell in the, tents of wickedness," but it
is much more proper for new creatures in Christ to conform their aspirations and
expectations to the revealed will-of God. And those who gain this true outlook will ever
be seeking for higher and higher attainments in Christian character. Such will be heard
always singing,
So let us
build on the foundation other than which no man can lay. Build on it gold and silver and
precious stones, the things which are eternally new true thoughts and holy deeds, loving,
pure, unselfish, Christ-like and permanent materials. Let us give all diligence to add to our faith whatsoever things are
lovely, ennobling, things which never grow old nor pass away, because they originate in
God, who is from everlasting to everlasting, ever new and unchanging. Then we shall not
be "saved so as by fire," but by grace divine an entrance shall be ministered unto us
"abundantly into the everlasting Kingdom of our Lord and Savior Jesus Christ." - J. J. Blackburn. Joined to Another"Wherefore; my brethren, ye also
are become dead to the law by the body of Christ; that ye should be married to another,,
even to him who is raised from the dead, that we should bring forth fruit unto God."
- Romans 7:4. IN THE
Scriptures there are quite a number of relationships associating the faithful Church with
her Lord. They are drawn from several varied spheres of life, and in consequence they set
before our minds varied phases and degrees of intimacy and confidence. That of the
Shepherd and his sheep is quite easy to recall (John 10:1-16) , as is also that of the
Vine and its branches. (John 15:1-8.) Then there is that of the Teacher and his pupils
(Matt. 11:29, 30), also that of the Captain and his company. (Heb. 2:10.) In addition,
we may cite that of the figure of a man, with its head and body members, as well as that
of the High Priest, with his associate under-priests. Each of these relationships has its
own special lessons to teach. In our text
we have brought before our minds the relationship of a husband and a wife -- a
relationship of the very closest and most intimate kind. The
language of the very few verses leading up to it may seem to be rather obscure at some
points, but there is no such obscurity about the words, "Ye should be joined to
Another, even to him who was raised from the dead." The precise
meaning of the words, "joined to" must be gathered from the context immediately
preceding; and it is from this that the conclusion must be derived that the
"joining to is precisely that of the marriage bond. In verse 3, the words,
"joined to" cannot represent any other relationship than that of husband and
wife bound together in matrimony, and since that is part of the introductory argument, the
same two words must be allowed exactly the same shade of meaning when they are repeated
again in our text. "THE LAW OF THE HUSBAND"In the course
of his argument Paul has been using as an illustration, the application, of a certain law
which he calls, "The law of the husband." (Ver. 2.) By the terms of that law a
"woman that hath a husband is bound ... to that husband while he liveth." This
.is because she and he have made an agreement in the presence of the law's
representatives, in order to have that agreement rest on a lawful basis. But if the
husband dies, the woman is automatically set free, both from the agreement and from that
portion of the law that validated the agreement. She may still be subject to other
statutes of the law for other purposes, but the husband's death releases her from the
obligations and duties towards him, imposed upon her by that specific feature of the
law. If, however,
she decided to desert her husband and began to consort with another man while her husband
was still alive, "she shall be called an adulteress," says Paul-and so would
say the law! In that case, the question could be appealed to the Court of law, and its
verdict taken. But if her husband dies, her obligations toward him are at an end, the
"law of the husband" becomes null and void, and so far as she is concerned it is
"dead." If at this
time she is invited to become the wife of another man, she is not to be called an
adulteress, even though she is becoming "joined to" another man. Instead, she
passes once more under the law of the husband, though joined to the other man. That
"law of the husband" is alive again, and lays its claims and obligations upon her a second time
on behalf of the other man. The argument of Paul does not allow anything in the nature of
promiscuous association with the second man; after the first one's death. To escape the
charge which the moral standards of the law could lay against such an act, she must
become "joined to" the second man, exactly as she had formerly been "joined
to" the first. Thus to be "joined to" another man must of necessity mean
that she has taken matrimonial vows a second time,
and that "she" and "he" stand related to each other as wife and
husband. PRESENT PRIVILEGE OF THE SAINTSSeeing,
therefore, that the force of the words, "joined to" in verse 3 means the
establishment of the marriage bond, it must also have that same force and meaning allowed
to it in our text. In that case the text could read;' "Wherefore, my brethren, ye also were made dead to the
law [exactly as the woman was by the death of her first husband] through the body of
Christ that ye should be married to another -to him who was raised from the dead."
Weymouth translates it, "that ye should be wedded to another.... " There can
be no question as to what the "joined to" relationship really is. The question
might now be raised, "When
are we to be married
to him who was raised from the dead"? Some one might say, "Surely it cannot be
before our resurrection days, when, being changed, we shall be like him and see him face
to face!" But the context will not allow of that post-dating of our union with the
Lord. It indicates most clearly that we must be joined to him here and now, in these
present days, and under these present earthly conditions. To take away all uncertainty
and equivocation on the point, Paul goes on to show that this marriage tie
should result in "fruit" -- that is to say, there should be such
"issue" as is rightly regarded as the fruit of the marriage tie. There should be
-- as it were -- children of the marriage brought forth as fruit unto God. And seeing that
the "fruit" which Paul specifically mentions pertains only to our present life
-- as we shall see -- there can be no dubiety about the fact that the
spiritually-minded saint of God is married to the Lord here and now, at this present time. Perhaps at
this point thoughts about the Marriage of the Lamb in the Revelation symbolisms will come
to mind, as rebutting evidence. As every attentive student knows, that event is still a
future happening, and does not in any way pertain to these present days. But that is a picture all on its own,
with its own special setting and environment, and should not be intermixed with Paul's
argument in our text. We must keep these marriage relationships separate and distinct,
each in its own place and Age, and each will have its own special lessons to teach. Another one
might say, "But is not the Church spoken of by Paul as a chaste virgin espoused to
Christ (2 Cor. 11:2), over whose virginity he was exercised by a godly jealousy?" Is
it not the case that the virgin Church is only as yet espoused to Christ, and
awaits with ardent expectation the hour when she will be his Bride, when raised up from
the dead? Again, in
answering (and allowing the assumption that what Paul said to the Corinthians was intended
by him to apply to the whole Church throughout the
Age) it must be said that this also is a picture peculiar to itself, and like the
Revelation picture has lessons all its own to teach. In any case, it is the whole Church, en
bloc, that will constitute the Bride of Christ, while in our text it is each
individual; as an individual, who already, while in this present world, is as a Bride to Christ. Surely there is room in our thoughts, just as there is room in the Holy Word, for both these pictures
to lie side by side-the one being true of these present days, the other of the better
times to come when we shall look on his blessed face! BRINGING FORTH "FRUIT UNTO GOD"The
underlying foundation of our present marriage union with our Lord is that of the tribe or clan, in which situation a
husband and wife not only bring forth children for themselves, but at the same time for
the clan. Every child added to a family is also an addition to the clan, and when the safety and
well-being of the whole community hinge upon the numbers being sufficient to feed and
protect them all, every new-born child added to the community is brought forth as
fruit for the clan, as well as for its family. In like manner the fruit of which Paul
speaks, is not only fruit for ourselves, but also "fruit for God." It is as
though God was the patriarchal chief-the Grand
Sheik-of the holy clan, and that therefore every item of "fruit" brought forth
for Christ and ourselves, is fruit brought forth for God. What then is
this fruit, which, by our union with Christ is brought forth for Ourselves and God? To
answer this the context must be consulted. Paul's line of argument begins with Chapter 6,
verse 1, in the question, "Shall we continue in sin that grace may abound?" To emphasize his own
brief answer, "God forbid," Paul then adduces three pointed illustrations drawn
from daily experience, of general occurrence, and easy to be understood. The first
illustration is that of a dead man, who, because he is dead, can no longer be enticed by sin. No
allurement and no artifice presented by sin can have even the slightest effect on the
corpse, for there is nothing left with which it can respond. The footstep follower of
Christ has been united with his Lord in death,
united in the likeness of his death; hence being dead -- dead to sin -- there is (or
should be) --nothing left to respond to the enticements of sin. But though the Christian should count himself as dead
to sin, he should contrariwise count himself as alive to God as having also shared in
resurrection with Christ.. This is a case, of course, of counting things that be not as though they were; for though;
Christ Jesus has actually, passed through death to endless life, we have not. We are
still dwelling in the realm of sin, yet, because we are so closely linked with him, his.
victory is the pledge and token of our own. Hence, though still dwelling in the realm of
sin, sin is not to reign in our mortal body, that we should obey its
commands. It is not to have dominion over us, but to be ignored because, by
covenant relationship with him, we are dead to this terrestrial world and alive to
celestial things. Paul's next
point is that of the slave's relationship to his owner and lord; more particularly that of
a man fallen on evil times, who hired himself until the year of jubilee, to a master for the price of his food and
home. Hence the argument turns on the "presentation" (see R. V.) of themselves
either to sin or to God. "Know ye not that to whom ye present yourselves as
bond-slaves unto obedience [to obey as slaves obey] his bond-slaves ye are .
. ." Having presented themselves as bond-slaves to God, it is he whom they should
serve and obey-for in their presentation they had surrendered away their own right to
choose. Hence they could not render service to sin, for that would be like a slave
disregarding his master's command in order to serve another man who had no rightful claim
upon his services. Paul's third
point is that of our text-the marriage compact with Christ. Here the same theme carries
through. It is still the question, "Shall we continue in sin" that is under
review. We still have "God" and "death before us as the reigning Chiefs,
requiring obedience from their bondslaves. Hence we read (chap.
7:5) : "For when we
were in the flesh, the
sinful passions . . . wrought in our members to bring forth fruit unto
death." When married to sin, we had brought forth our fruit unto deathfor sin was to us as a husband, while "death" was
as the "chief of the clan." Our
"fruits," therefore, were the works of unrighteousness, uncleanness, and
iniquity. (Chap. 6:19.) These wicked works were as children to the unhappy marital
relationship. Now, wedded
to Christ, the fruits we bring forth to God are works done in righteousness which tend to
sanctification and purity. (Chap. 6:19-22.) - These are as children born from our present
relationship to Christ Jesus our Lord, as fruit unto God. It is to be
noted that Paul does not set Satan over in contrast against God as the tribal chief. Satan
may be the permitted prince of this present evil world, but it was not he who made man
subject to the reign (and to the law) of sin and death. This side of the subject is
related to that deeper, darker section in chapter 8:20, 21, where Paul tells us that
creation (the human creation) was made subject to vanity, not of its own will, but by God,
who had subjected it, and has left it in this subjection for the time now present, though
with hope attached thereto, for by his ordering, the creation itself shall yet be
delivered from its bondage of corruption and be given the full liberty which God extends
to his children everywhere. Even in this groaning state, a law operates-the law of sin and death-which was imposed by God and
not by Satan. God is still working all things after the counsel of his own
will, without regard to the present antagonism of the Archrebel against his authority. RESULT OF SECRET CONTACT WITH OUR BELOVEDWhat then
does this matrimonial relationship with him who was raised from the dead mean to us in
these present days? Obviously we cannot bring forth fruit unto God without him. By the
same token we cannot bring forth works of righteousness, leading on to holiness and
sanctification without the vitalizing influence of his Personality in our lives. As no
woman could bring forth off-spring solely as the result of self-desire, or self-concentration, so can no
Christian bring forth this fruit unto God as the result of self-desire or
self-concentration. Christ Jesus our Lord is the first essential to such fruitage, and
only as, and when, he and we come together in close, intimate, hallowed communion can the
fruitage result. And this communion is not merely. that which takes place when we gather
together with others in his Name. It is in the more private life-in the secret chamber,
with the doors shut about us, that this deeper communion must take place. We must leave the throb and stir of our
common work-a-day world, and go aside with him, not once, nor twice, but many times a day,
if the full enjoyment of our relationship to him is to be realized. What then does this
array of obvious facts of the spiritual life mean to us? Have we ever stopped to try to
realize what this secret contact with our Beloved can mean to us in peace, in contentment, in rest of soul?
Is not the woman who knows she holds the love of her wedded mate among the happiest
creatures this world can know? Can she not tell her hopes and fears, and find counsel and
comfort for her hours of need? In Christ this can be multiplied by infinity and enjoyed
without stint or limitation. Well, that
is our side of things -- do we ever think of his? Do we ever stop to wonder what such communion
means to him? Do we ever think that he is also expecting something from us? Have we ever
thought that the long nights Jesus spent in prayer,. when here on earth brought pleasure only to himself,. and none to the listening Ear above the skies?
If there were pleasure for the Father up there in his Heavenly Home, as the sinless lips
poured out their petitions here on earth -and there surely was -- is it unthinkable that
the risen One finds no delight or joy in our constant approach to him? Is not the fervent
love of our warm and tender hearts an object of keen desire by him, exalted though he
is? Is he in this matrimonial relationship only to give, and not also to receive? Even in
the shepherd life -- so the travelers say-the sheep will sometimes go and lay their heads against the shepherd's
knee, evincing such affection for their keeper as their lower nature can command! Is there
no appreciation awakened in the shepherd's heart by this act of animal affection for
himself? If it be so in that rural scene, shall it not be more greatly so in the Heavenly
Fold? Have we ever
thought how much we might pain, the Beloved of our soul by our coldness and indifference to his claims? We may
become far too busy with our hands to have time for him in other ways and so, though
loving him in all sincerity, be deny ing him the joy in us he has every right to
expect. OUR SERVICE OR OUR DEVOTION-WHICH?Perhaps at
this point it may be permissible to touch. upon a problem vital to our right relationship
to him. And in so doing we
may be pardoned if we
presume to ask the nature of that response, which he, as the Bridegroom of our hearts has
every right to expect from us. Can we say it is his desire that we set our work for
hint as the prime
objective of our Christian life? We stress the point that the work there spoken of is
"work for him," not for ourselves. Again we ask, Is it our "work" that
he most desires, or is there something else -- a "something else" which is
represented in that exclusive deep relationship which a good man longs for from the only
woman in the world whose life is linked up with his own? Does such a man merely want her
in his household as a drudge? or does he seek that deeper, sweeter fellow-ship which
constitutes the joys and sanctities of wedded life? Would it give him any satisfaction if
he found her taking up the position of a drudge in the household all the time?
Is that illustration setting our relationship to Christ on too low a plane, or in a too
human form? Indeed it is not, for there is nothing on this whole wide earth that can equal
the pure human relationship of two hearts linked together by wedded love. If then,
there is that "something else" on the higher plane, which is he the more likely
to look for and expect in us -- just the mere service of our hands (our tongues and pens), or the warm
fusing of our hearts with his in sweet and hallowing communion? There can be not the
slightest doubt on that point! He could command the ravens and the winds to do him service if the need arose; even the
very stones would cry out if no other voice were at hand, but from none of these could
come that deeper satisfaction which a Heart of Love, could expect and appreciate. Only
from loving responsive hearts, linked up in tender matrimonial relationship with himself
could come that flow of spiritual affection which could satisfy! But now,
having laid due emphasis on that, let us ask ourselves, Does this affectionate wife and
loving help meet ever lose sight of the "service" side of things? Does she never
think of all the "work" that must be done to keep the home clean and sweet?
Indeed she does; it claims a great deal of her time and strength! But there is something
much more than the "slave's" response in the service which she gives-something
deeper, sweeter, and infinitely more satisfying. So also in
the Christian life. The heart that has grown warm toward the Lord, will bring hands and
feet that are swift to serve at any moment, in any way. If then, at
any time, for any cause, we have been led to think that "witnessing" or
"Kingdom Work," or any other form of service for him is to be accounted as the
prime objective of our Christian life, let us think again. The prime essential of our
lives is the bringing forth of fruit unto God, and to accomplish that, the close
intimacy of the Lord with our inmost souls is imperative. Fruit unto
God will require at least two things -- it will require shape and, form, it will require
flavor and mellowness. It will require external shape and form-shape in which the service
reveals itself. It will require inward mellowness -- flavor by which it commends itself.
And this can come to be only when he whom our souls desire, dwells with us and we with him
in love-linked fellowship. Given this, the fruitage in righteousness that tends more
surely 'to' holiness and sanctification in very deed and truth, is sure to come. Will it
take the form of handing out a tract, or proclaiming Kingdom benefits to our suffering
world? Perhaps; though not essentially so. It can be any form of testifying to the Grace
of God, even though it be by patient endurance only on some secluded bed of sickness. What then
should be our attitude to our Lord in our present wedded relationship to him? Will you try
to call to mind loving hands industriously engaged in irksome work, yet saying all the
while, "It is for him"? Or picture to your mind the loving thought that scrapes
the pocket to find the last cent for some little gift, saying the while, "It is for
her!" Here is the gist and germ of the whole thing -- the inner tie -- and the outer
act -- in other words, "faith [confidence] working by love." That is the right
relationship between heart and hand. It makes Mary (with her better part) and Martha
one! It is just
that fervent thoughtfulness and intense desire, transplanted to the higher life,
sublimated and enriched by the holy spirit's influence upon our spiritual affections that
we need to feel and experience, both in what we give to this marriage tie, and in what
we receive therefrom. If these are there, all other things will follow in due course, and
as a consequence. We shall never hesitate or forbear to work and labor for the dear Object
of our love, but neither shall we make the sad mistake of thinking more of the
"work" than .of him, or of forgetting that the all-essential thing is not what
we can do for him, but what he can do for us. For' after all, it is he, and he alone, as
the husband in our marriage bond, who can induce and ' provoke in us-in those quieter
moments which we spend aside with him-all those impulses and determinations which result
in "fruit for God." - T.
Holmes, Eng. The Holy Tryst"Martha
was cumbered" with anxious care, - Nellie
Florence Jolly. Signs of the Master's Presence"What will be the sign of thy
presence, and of the consummation of the Age?" - Matt. 24:3, - Diaglott. IN THE two
previous installments of this series, earnest effort has been made to present our
convictions in a Christian spirit, with due consideration of others who may view matters
differently. We have made it clear, we trust, that so far as we are concerned, differences
in viewpoint on the various phases and features of our Lord's Second Advent have not been,
nor, please God, will they be, permitted to mar the sweet fellowship in Christ which
should always obtain between the members of the one Body -- the Church. Furthermore,
we hope it has been made clear, that we stand ready at all times, to reconsider our views
on this, as on all other matters of faith, and we shall most certainly abandon our present
views should others come to our attention which, on examination, appear to us to be better
supported by the Scriptures and by sound judgment. Grateful as we are for the light now
shining, we nevertheless recognize with the Apostle that we see but dimly, as through an
opaque glass, compared with the vision which will be ours ere long (1 Cor. 13:12); that if
we imagine we already possess any true knowledge, on
this as on any other subject, we have as yet attained to no knowledge of the kind to
which we ought to have attained (1 Cor. 8:2, Weymouth and
Moffatt); and that at present, at the very most, we are but learning bit by bit, whereas
then -- in only a very little while ("how short! how short!" - Heb. 10:37, Rotherham),
we shall understand as all along we have been understood by him. - 1 Cor. 13:12, Moffatt. In our own
studies we have found it helpful to group the "signs and groanings promised to
precede a second birth," under five main captions, which may first be stated and then discussed, as
follows:
1. GENTILE TIMESNo one that
is at all acquainted with the pages of history, and with the Book of Daniel, will question
the statement that the broad outline of Gentile history, twice forecast by Daniel
twenty-five hundred years ago (chapters 2 and 7), has bad a remarkable fulfillment in the
succession, order, and events of the four great empires, Babylon, Medo-Persia, Greece, and
Rome. Nor will such question the statement that the last of these four has been the
greatest of them, as Daniel foretold. Rome,
however, at the time Daniel wrote, was, according to the historian, "a mere cluster
of huts." Its existence was unnoticed and unknown beyond the limited regions of its
neighbors in Italy. Yet Daniel, writing under the inspiration of God, of the One who calls
things which be not as though they were (Rom. 4:17), sees this cluster of huts made over
into a mighty empire, the mightiest of them all -- and tells us what he sees. Now if this
were the only "sign" we had, if no other line of evidence were available, if
this grand. outline of fulfilled prophecy were all -- if Scripture contained nothing else
to guide us but this one broad outline of Gentile Times, would we not even then have real
grounds for strong convictions that we are living in the very end of the Age? Plainly -- so
plainly that he who runs may read (Hab. 2:2) -- it was forecast in these Daniel prophecies
that during the long centuries intervening, until. He should come whose right it is (Ezek.
21:27), four great empires would hold sway in the affairs of men, four empires governed by
Gentile rulers, and that the fourth should, in its final stage, give place to the Kingdom
of God. Do we not find ourselves living, at the close of the fourth world empire? Surely
so, and not only at its close, but at the close of its last form, the Papacy, unless wee
greatly err. What then,, are we to look for next? What indeed, but the Kingdom for which
so long we have prayed. 2. ECCLESIASTICAL HEAVENSOne of the
signs for which the disciples were to be on the watch, as indicating the nearness of his
return, is stated by our Lord in Luke 21:26, as follows: "The powers of heaven
shall be shaken." What do these words mean and, furthermore, has this sign been seen
yet? We answer: In
our view the main reference is to the symbolic heavens -- the ecclesiastical heavens --
the powers of spiritual control, to which also St. Peter referred. (2 Pet. 3:12, 13.) *
Has the shaking taken place? We think so -- we think the shaking has been in progress for
years and will continue until only those things which cannot be shaken remain. (Heb.
12:26-29.) Let us compare Scripture with Scripture and prophecy with history and see if
these things be so. ------------------------------------------ *For an
interesting discussion of a possible literal fulfillment see Scripture Studies, Vol.
IV, pages 583-590. We turn first
to the Book of Revelation, that wonderful prophecy sent and signified (told in signs and
symbols) by our risen Lord, some sixty years after his ascension. Its theme, as we
understand it, while largely future from the date John received the vision,, was not a
revelation of remote events in which the Church, from the days of the Apostles until now,,
has had no practical interest, but of events which, nineteen hundred years ago, were, as
to the commencement of their fulfillment, near at hand. It was, of "things
which must shortly come to pass." The commencement of their fulfillment was then,
in the first century of the Gospel Age. The time was then "at hand." - Rev.
1:1; 1:3; 22:6. In this Book
two of the Bible's seven key prophecies are given. One of the two is that of the Seven
Candlesticks. (Chap. 1.) The other is given in chapter 17, and is the interpretation of
the Woman, Babylon the Great, and of the seven-headed, ten-horned Beast that carried
her. The
Candlesticks are interpreted by our Lord himself and declared to be the seven Churches.
(Rev. 1:20.) Doubtless the vision was intended to show the wise and loving watch-care
which he himself would exercise over the one true Church throughout the seven successive
periods of its history, from the days of the Apostles until now. Contrasted
with the history of the true Church is the history of the false. In the seventeenth and
following chapters both are doubly symbolized, as women and as cities. The Harlot City
is arrayed in purple and scarlet color, decked with gold and precious stones and pearls;
while the Bride, the New Jerusalem, is arrayed in fine linen, clean and white, which is
the righteousness of the saints, and has the glory of God. The one is the associate of the
Beast, the other of the Lamb. The one is drunken with the blood of saints and with the
blood of the martyrs of Jesus; the other consists of saints and includes many of the
martyrs. The one 'is punished with temporal and eternal judgments; the other is rewarded
with everlasting honor and felicity. THE POWER OF ANTICHRIST SHAKENDaniel,
centuries before, in his vision of Gentile dominion symbolized by four wild beasts, had
drawn attention to a little horn on the head of the fourth beast-a horn before whom three
of the previous ten horns were plucked up by the roots; a horn, moreover, which had eyes
like the eyes of a man and a mouth speaking great things (Dan. 7:8); a power, apparently,
which should arise from within the very Church itself, and while retaining the name of
Christ, become a mighty anti-Christian system and, succeeding the Pagan Caesars, rule over
all the nations of the world. This apostate church system, which from the Book of
Revelation we note is destined to be destroyed at the end of the Age (Rev. 18:8), when
the, marriage of the true Church is consummated (Rev. 19:7), is shown by Daniel also to
meet its destruction then. (Dan. 7:11, 26.) St. Paul likewise joins in this prediction. -
2 Thess. 2:9, 10. Turning to
the pages of history, what do we find? The very thing predicted has occurred. Gross
corruption, worldly ambition, and carnal strife did rapidly develop in the Church after
Christianity was embraced by Constantine. A ruling ecclesiastical system did arise at Rome
on the fall of the old Roman Empire in the fifth and sixth centuries. This system, the
great Papal dynasty, corrupted the Gospel, opposed the truth and wore out the saints, as
had been predicted. (Dan. 7:25.) At long last came the Reformation, liberating many
members of the true Church. (Incidentally, millions of others, including great numbers
of the irreligious element of mankind, at that time began to throw off the Roman yoke.)
This departure from Rome has continued since then, and in recent times has been
accelerated. How little power and influence does this system possess in Europe today,
compared with its former might! The power of this part of the Ecclesiastical Heavens has
been shaken indeed. As we ponder
these things, the question must naturally arise: What next? If the great apostasy has
thus arisen, as was predicted, and if, after reaching the zenith of its power, it has been
on the decline since the Reformation, what is the next thing in order? According to Our
understanding of the matter there is but one more thing to occur. The apostasy of this
false religious system has run its course. Its complete destruction is due. According to
the prediction in Daniel, "They shall take away his dominion, to consume and to
destroy it unto the end," From St. Paul we learn that the Lord Jesus will
paralyze the Lawless one "with the forthshining of his presence." (2 Thess.
2:9,10, Rotherham.) Effects are produced only by causes. They do not "just
happen." We can see the paralyzing effect. Our conviction is strong that the cause
which produced it was none other than the one predicted -- the forthshining of our
Lord's presence. What other cause would have been adequate? Could anything less than the
"spirit of his mouth" and the "forthshining of his presence" have done
it? MOTHER OF HARLOTSMoreover, if
we turn from Papacy, the Antichrist, to the Church over which Antichrist ruled so long, we
reach the same conclusions. That Church, to our understanding, is represented in the Book
of Revelation as a Woman riding the Beast (Rev. 17); that is to say, an ecclesiastical
system is identified with the state power of Rome, influencing and guiding the tenfold
commonwealth of nations on the one hand and, from another point of view, being upheld by
it. (Rev. 17:12-14, 17.) But in "the time of the end" the ten kingdoms rebel
against their would be guide, throw off her yoke, hate, her, spoil her, and consume her. -
Rev. 17:16. Again we
turn to history to learn from its pages what, if any part, of this prediction has been
fulfilled. Here we find that the kingdoms of Europe that arose on the fall of the old
Roman Empire, voluntarily lent their support and gave their allegiance to the Church of
Rome for about a thousand years -- a false millennium, if you please. But history also
records how, as the result of her gross corruptions these self-same kingdoms came to
loathe, despise, and reject her teachings, her government, and her guidance; how, for the
past more than four hundred years they have thrown off her control, denied her claims for
support and forsaken her company. Reviewing carefully the history of Roman Catholicism,
as foretold by inspired writers, we inquire: "What next?" The answer comes
again, as clearly as before -- only her final fall under divine judgment; that final
fall of Babylon which immediately precedes the marriage of the Lamb. - Rev. 18:8; 19:7. DAUGHTERS OF THE MOTHERForegoing we
have identified the "Mother of Harlots" as the Roman Catholic Church in its
various aspects. Most Protestant commentators do likewise. However, they fail to see, what
to us is all too apparent, that this symbol includes also the Protestant Church systems and
all who partake of the sectarian spirit. In this connection the following comment from
the pen of Brother Russell is
most instructive: "Names
were formerly given as expressions of character or work. . . . The name Babylon, applied
by the Spirit to the Church of Rome expresses her character, for Babylon means mixture
--confusion. (See Lev. 18:23.) This union of the Woman (church) with the Beast (empire)
constitutes the spiritual harlotry of which she is guilty. "But
the name (Babylon) applies to her entire family; her daughters inherit both her nature and
name, for she is a 'mother of harlots' and her works they do." Elsewhere he
wrote: "All fallen sects, from which the inward spirit of vital religion has departed
(or is departing) bear upon their foreheads the likeness or semblance of the 'Mother of
Hartlots' and of all abominations." Have the
powers of the Protestant part of the ecclesiastical heavens been shaken? To us it seems
so. In the Reformation days the central theme was the Gospel -- faith in the redemption
accomplished by our Lord. With little or no understanding of the philosophy underlying it,
the faithful few nevertheless trusted for salvation in the ransom sacrifice of
Christ-they realized their need of a Savior, of one who would save them from sin and
death, not merely their need of a teacher or noble example. In our time, however, the day
of Protestantism decline, not only has the Gospel sunlight become largely darkened, and
the moon (the Mosaic foreshadowings of the Gospel) become turned into blood (the typical
sacrifices of Israel being considered a form of barbarism); not only have the true stars
(the Apostles) withdrawn their shining (their teachings being no longer held as
authoritative), but the man ordained luminaries of the present ecclesiastical heavens
have been shaken from the spiritual leadership formerly claimed, to the level of earthly
moralists. (Matt. 24:29; Isa. 13:1-10; Joel 2:10.) They have not repudiated the
blasphemous doctrines of "hell," "non-elect infants," etc., but they
are no longer able to preach them if they would, for their congregations today are, for
the most part, too enlightened to listen to such monstrous absurdities. The necessity is
thus laid upon them to find another Gospel (?). However, they are without knowledge of
God's true Plan for the future of our race. Consequently they turn to the Gospel (?) of
"good works," "moral uplift," anti-slum endeavors, Christian
citizenship movements, etc. We have no quarrel with such attempts to ameliorate the
condition of our race. Quite to the contrary. We have every sympathy with them and, in
compliance with the Apostolic admonition to do good unto all men as we have opportunity
(Gal. 6:10), are pleased to cooperate with them in all reasonable ways, as we are able.
But such Gospels (?) have hope for this life only. They are poor substitutes for, the
"everlasting Gospel" of "life everlasting" to be enjoyed by the
faithful in "the everlasting Kingdom of our Lord and Savior, Jesus Christ."
(Rev. 14:6; 1 Tim. 1:16; 2 Pet. 1:11.) Indeed, if offered as "substitutes," they
are harmful; thus offered they are anti-Christian. By descending thus to this lower
level of teaching, do not these Protestant luminaries themselves furnish the evidence that
they have been shaken from their former exalted position as "stars" in the
ecclesiastical heaven? And if so, are we not right in recognizing this as one of the signs
predicted? WHAT SHOULD BE OUR ATTITUDE?Before
closing this, the third installment in the series, there is a most important observation
we should not fail to make. While, in the foregoing paragraphs, we have interpreted the
"Mother of Harlots" symbol as finding its fulfillment in the Catholic and
Protestant Ecclesiastical systems, we are not to be understood as speaking anything
whatever against godly Christians within these systems, now or throughout their history.
Even at this late date there are doubtless still some consecrated children of God, in
their midst. Our remarks have to do solely with the church systems themselves, not with
the individuals of which they are composed. In all the various church associations of
Christendom today there are doubtless some dear people whose hearts are very much in
advance of their heads, and who, up to the light they possess are seeking to do the will
of God. Some have raised the question: Is it possible that any of the "little flock
could today make their "calling and election" sure, while continuing their
membership in the various church systems, such as Catholic, Baptist, Lutheran, etc.? Our
reply has been that this is a question which it is not for us to answer. It is a matter
for the individual's own conscience. As the Apostle exhorts: "Let every man be
fully persuaded in his own mind." (Rom. 14:5.) It would be a violation of our own
conscience for us to hold membership in any of the church systems, but we would not
presume to judge others. To his own Master each must stand or fall. In due time the Lord
will render a decision in every case and his judgment will be unerring. He would have us,
we think, very lenient in our attitude towards any with whom we may come in touch, who,
though continuing membership in a church system, manifest a Christian spirit, and who
are disposed to fellowship with us to any extent. As systems, all denominations have been
cast off, we think; the individuals within the systems, however, are considered apart from
the denomination concerned, and only the Lord can read the heart. A great deal will
depend, in each case, upon the degree of light possessed. We, ourselves, have been highly
favored; it is for us to be on guard lest the spirit of sectarianism creep upon us
unawares. We counsel all to stand free, not only from church systems, but from all
parties, sects, and creeds, of men -- from
"confessions of faith," as Brother Russell once put it. As for others, if in the
Lord's providence it seems best to him to permit some to complete their calling and
election without leaving Babylon, or without entirely abandoning all creeds of men or
confessions of faith, that would be our will for them. Generally, however, we would
expect, at this late hour in the Gospel Age, that not many who, failing to perceive
Babylon's true condition, or
for other reasons,
remain in her, will be amongst those who one day will hear the Master's "Well
done." - P. L. Read. (To be continued) Encouraging MessagesDear
Brethren: I regret
very much I was unable to attend the Buffalo Convention. I know you must have had a good
time. I am always mindful of the conventions I have attended with you and realize the
blessings I received as a result of attending, in fellowship with the dear people of the
Lord who are endeavoring to please the Lord and worship him in spirit and in truth. It was
a wonderfully uplifting influence in my life when I discovered there were some who
believed as I did and who were : still holding to the truth as it came to us by the Lord's
providence many years ago. The joy that was mine I cannot easily describe in words. I
shall never forget the sweetness of my first meeting with you in the city of Detroit when
I listened for the -first time for many years to a discourse on a Bible topic. It was like meeting an
old friend that had been thought dead. The prodigal son returned, you will say. Surely
I was the prodigal returning to my first love and receiving the banquet. I feel that I am
in the family circle again, and have made up my mind to walk the strait and narrow way
in the footsteps of the Master, come what may. The last
"Herald" was superb. I read it over and over. . . . I wish you the richest
blessings from heaven, and appreciate the good things I have received as a result of
your efforts in the Lord's work. "We must work the works of Him while it is called
day." This is an inner compulsion, but not forced slavery to a system or creed. Your brother
in Christ, Dear
Brethren in Christ: We greet you
with Psalm 90:1, 2. With great thankfulness in our hearts we received your food package
this week. The joy was great. Tears ran down the cheeks of the children. They had never
known such wonderful things. Our little boy will be four years old soon, and then I
shall make him a birthday cake, and in our thankfulness we shall remember the givers who
sent it to us through the grace of God. How wonderful it is when the hopes of men are
fulfilled! And how much more wonderful it will be when we shall see our Lord and Savior
Jesus Christ, on whom we rest our hope from day to day! The Lord takes care of His own. He
alone can find ways and means. We believe we are living inn the time of the end, and we
want to prepare ourselves to enter his presence -- praying and serving. Times are
hard here. We are only a few Germans at this place, and have no means of existence. We are
looked upon as strangers. One more request we have -- maybe some of the brethren in
America have children who could supply us with some clothes that they no longer wear --
shoes or an overcoat for myself. I am 65 years
old and would be glad to have something warm for the winter. We would be thankful for any
worn clothing. If possible please remember us. It would be a real Christmas present for
us. May God's blessing be upon you for all you do. Thanking you
again, I leave with you Psalm 96:1, 2. Your
brother, |
