THE HERALD
of Christ's Kingdom
VOL.
XLV May/June 1962 No. 3
Table of Contents
The Pentecostal Message
Our Inheritance in the Psalms and Sacred Songs
Israel Today
God's Anointed Son--His Work
Prayer, Purpose, and Power
Recently Deceased
"Received ye the spirit?" - Galatians
3:2.
WAIT
for the promise of the Father,
which ye heard from me, for John indeed baptized with water; but ye shall be
baptized in the holy spirit not many days hence.... Ye shall receive power when
the holy spirit is come upon you." It is Jesus who has been speaking to
the disciples, having "led them out until they were over against Bethany:
and he lifted up his hands, and blessed them. And it came to pass, while he
blessed them, he parted from them, and was carried up into heaven." (Luke
24:50-53. A. R. V.) A cloud received him out of their sight, and at the
bidding of an angel the little company wended its way over the three-quarters
of a mile back to Jerusalem, passing Gethsemane, where forty days before, the
One they had just now seen ascend into heaven had first been "lifted up from the earth."
There is no record left us of the many questions that were raised in that short
journey and in the days that
followed. But we do read that they "all with one accord continued steadfastly in
prayer, with the women, and Mary the mother of
Jesus, and with his brethren." "And when the day of Pentecost was now
come, they were all with
one
accord in one place. And suddenly there came from heaven a sound as of the rushing of a
mighty wind, and it filled all the house where they were sitting. And there
appeared unto them tongues parting asunder [Margin: parting among them, or
distributing themselves], like as of fire; and it sat upon each of them. And
they were all filled
with the holy spirit." - Acts 2:1-4.
FORETOLD IN TYPES
"In
the passover, we have the death of Christ," Brother Mackintosh writes, "in the sheaf of firstfruits, we
have the resurrection of Christ;
and in the feast of Pentecost, we have the descent of the holy spirit to form
the Church. All this is divinely perfect. The death and resurrection of Christ
had to be accomplished, ere the Church could be formed. The sheaf was offered
and then the loaves were baked. And, we observe, 'They shall be baken with leaven.' Why was this? Because they
were intended to foreshadow those who, though filled with the holy spirit, and
adorned with his gifts and graces, had, nevertheless, evil dwelling in them," and
soon that fact came to light in their association.
The
power of the holy spirit did not remove sin, but the blood of the slain Lamb
atoned for it, and henceforth there has been before God's view not our
sinfulness but Christ's perfection, the perfection of him who was "made
sin for us." With the loaves were offered a kid of the goats for a sin
offering, and two lambs for peace offerings, making the leavened bread
"holy, acceptable." In this arrangement we have a vivid demonstration
of true love, the love
of Christ and of
God, a primary element of the "spirit of holiness." "Be ye
therefore imitators of God, as beloved children; and walk in love, even as
Christ also loved you, and gave himself up for us, an offering and a sacrifice
to God for an odor of a sweet smell." (Eph. 5:1, 2.) Jesus gave one of his parables for the explicit purpose of showing what he and the Father
think regarding the conduct of one who willingly accepts mercy for himself,
but is not willing to grant it to others, thus demonstrating his lovelessness.
- Matt. 18:23-35.
The
brethren who received the outpouring of the holy spirit at Pentecost were those
who had become followers of the Lord Jesus before his sacrifice, and therefore
before he had appeared in the presence of God for them, and thus before they
could be begotten to sonship. John testifies: "The spirit was not yet
given; because Jesus was not yet glorified." (John 3:39.) While they
walked with Jesus he could say to them, "The spirit of truth dwelleth with you"; but could promise
additionally, "and shall be in you," not merely "with" and "upon" you,
as was the case with the prophets of the previous Age. (Luke 2:25; John 14:17.)
What a misfortune for them and for all of us if he had heeded their desire and
stayed with them
for the establishment of a merely fleshly government. "It is expedient for
you that I go away," are his words; "for if I go not away, the
comforter will not come unto you; but if I go, I will send him unto you."
- John 16:7.
EVIDENCES OF BEING POSSESSED BY THE SPIRIT
The
fact that the spirit had been given was made so evident that even the multitude
that came together were confounded. Dwellers in many parts of the earth,
speaking many languages, heard in their own tongue, and, as Peter pointed out to them, this is properly explained
as connected with the prophecy in the second chapter of Joel: "And it
shall come to pass afterward, that I will pour out my spirit upon all flesh;
and your sons and your daughters shall prophesy, your old men shall dream
dreams, and your young men shall see visions: and also upon the servants and
upon the handmaids in those days will I pour out my spirit. And I will show
wonders in the heavens above and signs in the earth beneath; blood, and fire,
and vapor of smoke. The sun shall be turned into darkness, and the moon into
blood, before the day of the Lord come, that great and terrible day. And it
shall be that whosoever shall call on the name of Jehovah shall be saved."
EVIDENCES OF POSSESSING THE SPIRIT
The
miracle of Pentecost was intended in part to attract the attention of the
people in Jerusalem, and to convince those who were in heart condition to
believe, as well as to give confidence to those who were already disciples.
Evidently the need for such miracles passed with the passing of the Apostles
and those upon whom they bestowed the gifts of the spirit, but the need for
"full assurance of faith has never ceased. It is therefore of great
importance for us to be able to find a convincing statement as to how we may
know whether we have been called, have been begotten (have, received the
spirit), and are being developed, all by "the self same spirit" that
operated both on and in the early disciples. Is it still true that "the
manifestation of the spirit is given to every man to profit withal"? (1 Cor. 12:7,
11.) While we cannot hope to add anything to the material given in the ninth
chapter of Volume Five of the "Studies in the Scriptures" on this subject (a re-reading of which we
heartily recommend) perhaps it will repay
us to look at a few Scriptures bearing on the point.
Brother
John writes: "We are of God: he that knoweth God heareth us; he who is
not of God heareth us riot. By this we know the spirit of truth, and the spirit
of error." (1 John 4:6.) Attention to the Word of Truth as it came through
the Apostles is then a fundamental test as to whether one is being guided of
the holy spirit, "the spirit of truth, which the world cannot
receive." We can let our light shine upon them, but we cannot give them
our oil.
Long
ago it was promised that the spirit would have the effect of obedience to the
Lord's commands: "I will put my spirit within you [when the stony hearts
are removed], and cause you to walk in my statutes, and ye shall keep mine ordinances,
and do them." (Ezek. 36:27.) Not the ways or the thinking of our own flesh
or of any other natural man will be our guide, for "as for you, the
anointing which ye received of him abideth in you, and ye need not that any one
teach you [any human intellect, such as the philosophers to whom he refers]; but
as his anointing teacheth you concerning all things, and is true, and is no
lie, and even as it taught you, ye abide in him." (1 John 2:27.) Since the
spirit cannot contradict itself, the "any one" not needed as a
teacher must be outside the Body of Christ, for the spirit had revealed that
God had set teachers within the Body for its edification. They only can speak according to the
spirit, and should
speak only
according to the spirit, as Paul intimates in 1 Corinthians 2:12 and 13: "We received not the spirit of the
world, but the spirit which is from God; that we might know the things that
were freely given to us of God. Which things also we speak, not in words which
man's wisdom teacheth, but which the spirit teacheth; comparing spiritual
things with spiritual." "Ye are not in the flesh [or dependent on the
flesh] but in the spirit, if so be that the spirit of God dwelleth in
you." - Rom. 8:9. See Vol. V, S. S. pages E285-E287.
We
can know assuredly that his spirit does not dwell in us to use us as his temple
if ours is not the spirit of reverence, devotion, holiness; separation from the
things of the outside world and the ways of the flesh. "Know ye not that
ye are a temple of God, and that 'the spirit of God dwelleth in you?" And that temple will
have no "parish house" attached where provision can be made for the
flesh to satisfy the desires thereof.
A
primary step toward the receipt of the holy spirit is repentance, a regret for
our former association with things of the world and the flesh and a turning
from them with a positive determination they shall no more be permitted to
control our lives. The story Brother Blackburn used to tell illustrating this
is a very apt one. It was the definition a small child gave: "Repentance
is being so sorry, you will never do it again." The message of the early
Church was: "Repent ye, and be baptized every one of you in the name of Jesus Christ
unto the remission of your sins; and ye shall receive the gift of the holy
spirit," (Acts 2:38) "the spirit of adoption whereby we cry, Abba,
Father." Doubtless thousands who had no right, to do so sent up that cry, but in the context the
Apostle indicates what are the credentials of those who can legitimately so
address him: "The spirit itself beareth witness with our spirit, that we
are children of God." "For as many as are led by the spirit of God,
these are sons of God." (Rom. 8:14-16.) The direction of its leading is
"into all the truth." (John 16:13.) That leading should be a
continuous process until that which "is perfect is come" beyond the
veil. Then we shall
know fully even as we are now fully known by the Father. (1 Cor. 13:9-12.)
However, conformity to the spirit's leading can this side the veil have the
sealing of the spirit, the stamp of its approval. Paul calls this being
"sealed with the spirit of the promise, the holy spirit which is an
earnest of our inheritance unto the redemption of the acquisition; unto his
glorious praise." (Eph. 1:13, 14, Rotherham.) It is easy to know
this precious promise and to talk fluently about it to every willing ear, and
many an unwilling one, too-for this is that promise that takes in "all the
families of the earth." But to acquire its spirit is quite a different
thing from just talking about it. Having its spirit means to have a love broad
enough to take in all the world, our enemies, and all the brethren.
BEGINNING A NEW LIFE
The
story of man's creation is simply told: "The Lord God formed man of the
dust of the ground, and breathed into his nostrils the breath [wind, spirit] of
life; and man became a living soul." (Gen. 2:7.) Did the spirit inspire
this record so that it would fitly represent how lifeless humans, dead in
trespasses and sins, are given life by putting his spirit within them? "Of
his own will begat he us with the Word of truth." The result is a
spiritual new creature, for "Thy words are spirit and they are life."
Such creatures need have no fear of the second death, if they are entirely
dependent on that Word as their source of strength, for they have been begotten
again, not of corruptible seed, but of incorruptible, through the word of God,
which liveth and abideth." (1 Peter 1:23.) Having been begotten
"through the Gospel" (1 Cor. 4:15), "the Gospel preached
beforehand unto Abraham," if its work is permitted to continue in us, we will daily have more of its
spirit until, marked with its sealing power, the image of our heavenly Father
will be indelibly impressed upon this new creation of his. Our Pentecost then
will have "fully come" and passed.
PERSONAL KNOWLEDGE OF GOD NECESSARY
As
God created a son "in his own likeness, after his image, so the new
creation "which after God hath been created in righteousness and holiness
of the truth," "is being renewed unto knowledge after the image of
him that created him." (Eph. 4:24; Col. 3:10.) Knowledge that does not
work to that end will be detrimental, puffing up instead of building up.
This
all makes it very clear why the Bible lays its great stress on knowing God, and
how irreparable the loss to those who are content just to know about him and
his Plan. Also it is clear that the distinction between the two classes will be
that the one will be sealed with his spirit, while the other company are those
who are marked with Babylon's method of thinking, following the guidance of the
intellect instead of the spirit, and contented to rely upon works instead of
growth into his likeness.
Jesus
finished his course at the cross. We begin ours there. Before the cross our
condition was "dead in sin since the cross, "dead unto sin, but alive
unto God in Christ Jesus." (Rom. 6:11.) Babylon and its, spirit hopes for
life because of penances, book selling, and other substitutes for the cross on
which Christ died for our sins and on which the world is crucified unto us and
we unto the world. But this is not accomplished without the guidance and
assistance of the spirit. "If ye through the spirit do mortify the deeds
of the body, ye shall live." (Rom. 8:13.) "Walk in the spirit and ye
shall not fulfill the desires of the flesh." That is the "law of the
spirit of life in Christ Jesus that hath made us free from the law of sin and
death." - Rom. 8:2.
"The
God of peace himself sanctify you wholly; and may your spirit and soul and body
be preserved entire without blame at the coming [Literally: in the presence]
of our Lord. Jesus Christ," 'to "present you faultless before the
presence of his glory with exceeding joy." - 1 Thess. 5:23; Jude 24.
-
P. E. Thomson
"Let the word of Christ
dwell in you richly in all wisdom;
teaching and admonishing one another in
psalms and hymns and
spiritual songs, singing with grace in your hearts to the
Lord." - Col.
3:16.
To
those who seek "the old paths" (Jer. 6:16) the Scripture at the head of
this article is significant, for from it we learn something regarding the worship
of the Church in the days of the Apostles. Our text not only proves that
congregational singing was a part of the worship of the believers, but it gives
a brief description of the hymnody of the Apostolic Church -- that it consisted
of "psalms, hymns and spiritual songs."
The
writer proposes to first give a brief history of Christian hymnody, in order to
show how the Apostle's admonition has been followed (and disregarded); then
to point out our rich legacy of songs -- the inspired as well as those of human
composition -- and finally to offer a few practical thoughts on our text.
HYMNODY OF THE EARLY CHURCH
In
the New Testament the references to singing are not numerous but they are
interesting. Only from the familiar words: "When they had sung an
hymn" (Matt. 26:30; Mark 14:26) do we know that our Lord himself sang, though
we would expect him to follow the custom of the Jews, who sang some of the
Psalms in their temple worship and at the Passover meal. In the prison at
Philippi Paul and Silas "sang praises unto God" at midnight (Acts 16:25).
St. James says: "Is any cheerful? Let
him sing praise" (James 5:13, RSV). To the church at Corinth St. St. Paul
writes: "When ye come together, every one of you hath a psalm" (or
one of the other spiritual gifts)-i Cor. 14:26. The psalm sung on that occasion
was evidently not congregational singing, but a solo rendering of an inspired
hymn, for it would not require a special gift of the Spirit to sing (or recite)
a Scripture Psalm. We realize, of course, that with the passing away of the
"charismatic gifts" that kind of psalmody would cease, though such
"psalms" (or some of them) may have been preserved for use in the
Church.
The
hymnody that remained in the Church is that described by the Apostle in our
text. As to manner, we infer that the singing was congregational and in unison.
As to subject matter, it consisted of "psalms, hymns and spiritual
songs." The "psalms" were doubtless some from that cherished
heritage of the Jewish church, the Book of Psalms, mainly the inspired work of
David, "the sweet singer of Israel." In the Hebrew these would be
familiar to Jewish Christians, and others would likely use the Greek version
of them in the Septuagint. The Greek word rendered "psalm" literally
means "a striking of musical strings" (ABBOTT-SMITH), while the
original Hebrew word means "praise." According to its Greek derivation
the word "hymn" also denotes a song of praise (to God). The third
word used by St. Paul, "song" (or ode), is a general word for any
kind of song, but the Apostle qualifies it by the word "spiritual,"
restricting the meaning to sacred song. Unlike the Psalms, which were
Scripture, the "hymns and spiritual songs" were human compositions, but
since these were "offered to Christ" they were germane to the new
dispensation, and f om the first age of the Church had their rightful place in
the Christian hymnody. They were needed to supplement the Psalms; for a new
salvation called for "a new song."
IN THE MIDDLE AGES
In
the writings of the Greek and Latin Fathers there are many references to
singing in the church and the composing, of hymns. One of the earliest of
these, Clement of Alexandria, who wrote 'in the latter half of the second
century, is thought by some to have been the author of the hymn appended to one
of his writings. If true, this is possibly the oldest Christian hymn extant.'
The ancient Latin doxology GLORIA IN EXCELSIS, which is still in use,'' is
ascribed to the third or fourth century. From all accounts that have come down
to us, there was in those early centuries no lack of hymns and for about three
centuries the common people' had the right to sing them in the church service.
Then the night began to set in.
The''
Synod of Laodicea in the year 363 decreed that (a) "Psalms composed by
private men" must not be used in the church, and (b) "None but
appointed singers shall sing in church." Eventually these two rules became
virtually the law in both branches of the Catholic Church. Toward the end of
the fourth century Ambrose (bishop of Milan) composed some hymns in Latin,
which had limited use; for four centuries they were not accepted at Rome in
spite of their considerable merit. The circumstances that the Psalms were
commonly in Greek and Latin effectively barred the "laity" from
singing them.
IN THE REFORMATION
When
the Reformation of the 16th century dawned each of the leading reformers was
faced with such questions as: What about singing in the church? and, What is
there for the people to sing? Each reformer solved the problem of the hymnody
in his own way; for they were divided on the question.
Martin
Luther was best equipped to cope with the problem, for he was both a poet and a
musician. He loved the Latin Psalms but he wished to give the people songs in
German. Accordingly, he wrote the stirring "Fine feste Burg" ("A
Mighty Fortress") and other hymns. The Lutherans did not wait long for a
serviceable hymnbook; their great leader saw to that. Luther retained the Latin
Psalms of the Catholic Church, but also translated some of their metrical
hymns, and in addition he composed others. He gave as his authority St. Paul's
words of our text, and the practice of the early Church.
John
Calvin handled the matter differently, in his position as leader of the Swiss
reformation at Geneva. His language and that of his followers was French, so
he provided metrical versions of the Psalms in French. For this undertaking he
enlisted the services of the French court-poet Clement Marot, who translated
most of the Psalms for Calvin's hymnbook. Unlike Luther, Calvin used only the
Psalms in his book; also he banished the organ from the church. Luther liked
singing in part-harmony; Calvin insisted that the singing be in unison. At that
time a musician named Louis Bourgeois was living at Geneva; to him the Reformer
turned for help, and Bourgeois composed most of the tunes for the GENEVAN
PSALTER of 1551. One of the melodies in that famous old hymnbook was the
deservedly popular chorale tune now known as "Old Hundred," to which
is sung Wm. Kethe's metrical version of the hundreth Psalm, which he composed
in the middle of the sixteenth century. In the GENEVAN PSALTER, however, that
tune was used with the 134th Psalm.
Another
prominent Swiss reformer, -- Zwingli, dealt drastically with the problem of
church hymnody; he ruled out all singing in his church at Zurich -- even the
singing of the Psalms !
Strangely
enough, this able and zealous leader contended that preaching and hearing are
the only proper worship, and he allowed little else than that. This attitude
can only be understood as a strong reaction to Catholic practice, in which
music had displaced the ministry of the Word.
HYMNODY OF ENGLISH AND SCOTTISH CHURCHES
In
the British Isles the influence of Luther and Calvin inspired similar efforts
to provide a Psalter and a hymnbook in the English language. As a result the
Psalter came first,, with its metrical versions which were provided with such
tunes as were available, most of which would probably in our day be considered
quite dull. The Genevan melodies had become popular in other European
countries, but they had been composed for the French meter and they were
found difficult to adapt to the English metrical Psalms, which explains the little
use made of them. The English Psalter was soon followed by editions of
"hymns and spiritual songs," this enlargement marking a new era in
English hymnody. Although this era was inaugurated amid much controversy and
disruption, it brought great enrichment in the sphere of sacred song to
succeeding generations of Christians, including ourselves.
The
first great name appearing in the history of this movement is that of Isaac
Watts, an Independent minister of great talent who became prominent at the beginning
of the 18th century. In bodily stature Dr. Watts was a small man (little over
five feet), but he was a giant among the writers of sacred verse. Not satisfied
with existing conditions this bold spirit called for a "new deal" in
English hymnology, and offered his talents in its service. Watts thought it
wrong to use only the Psalms in the hymnody and he proposed a new "System
of Praise," which would include "psalms, hymns and spiritual
songs." He put the matter to a test; his own published hymns found acceptance
with the people, and the battle was won. It was the viewpoint of Luther versus
that of Calvin. Luther's won. Many of Dr. Watts' hymns are still in general
use, and as they are so well known it is not necessary to list them here. Among
the most famous of them doubtless are "O God, our help in ages past"
and "When I survey the wondrous cross."
Isaac
Watts was "the father of English hymnology," but he was the first of
an illustrious group of English hymn writers of the 18th century. Of these the
limits of this article will allow only the briefest mention, but they all made
important contributions to our hymnody.
Charles
Wesley was the great hymnist of the Methodist movement. He is said to have
written over 6500 songs, some among the finest in our language. Some of
the best loved of them are: "Love divine all love excelling,"
"Hark, the herald angels sing," and "Jesus, Lover of my
soul." Of Wesley's great talent for verse it has been said that Charles
and his brother John came from 'a remarkable family; they were reared in the
very atmosphere of poetry. It seemed to come naturally to them.
A
noted contemporary of the Wesleys was Augustus Toplady, a Calvinist minister
and poet. Toplady's best contribution to our hymnbook was his "Rock of
Ages," a hymn that ranks with the most popular of all time, and has been
translated into many languages. It has been said that Christians in Armenia
have gone down singing this inspiring hymn when they were slaughtered by the
Turks. There is food for thought in the fact that though Charles Wesley and
Toplady were poles apart on the doctrine of election (and even engaged in
controversy over it), this did not prevent these sincere men from using their
great talent for the blessing of all Christians everywhere.
Two
other hymn writers of that period must be noticed in even such a brief sketch
as this. Wm. Cowper and John Newton together produced the "Olney
Hymns," among which were some gems, such as Cowper's "There is a
fountain" and Newton's "How sweet the name of Jesus sounds."
BROUGHT TO THE NEW WORLD
When
the Pilgrim Fathers landed at Plymouth in 1620 they brought with them the
best of English hymnody as it was at that early period. Hymns have always given
solace and strength to the persecuted and these Puritans were a singing people,
as described by Felicia Hemans in her well known poem:
"Not
as the flying come
In
silence and in fear: --
They
shook the depths of the desert gloom
With
their hymns of
lofty cheer."
What
were their hymns? What hymnbook did the Pilgrims use? Certainly not our
hymnal, for this was fifty years before Isaac Watts was born! We cannot doubt
that the hymns used were the versified Psalms in the STERNHOLD AND HOPKINS
version, which was used in England at that time. This, then, was the foundation
of Christian hymnody in America, which here too, as elsewhere, was enlarged in
after years by the addition of "hymns and spiritual songs," though
not without controversy and opposition particularly from those who held to the
practice of Calvin.
OUR HYMN BOOK
Christians
of our day have indeed a rich legacy in their hymnbook. The typical hymnal
contains a cross-section of the best in sacred verse that sanctified and
talented men have written -- from Isaac Watts down -- and even earlier, for
the familiar "Doxology" is ascribed to Thomas Ken who died in 1711.
Our
hymnbook is the work of many men -- and of many women too. Though in the Lord's
arrangement women have been shut out from some fields of service, this is
certainly not true of Christian hymnology for so many of our most popular and
spiritual hymns are the work of talented women. Only a few can be mentioned
here; Adelaide Pollard's "Have Thine own way, Lord"; Elizabeth
Prentiss' "More love to Thee, O Christ" and the many fine hymns of
the blind poetess, Fanny J. Crosby, such as: "Jesus, keep me near the
cross," "Blessed Assurance," and "Thou my everlasting
portion."
Catholics
as well as Protestants are represented among our hymn writers, as J. H. Newman
who wrote "Lead kindly Light," and F. W. Faber to whom we owe
"There's a wideness in God's mercy" and "Faith of our
fathers"-the latter revised considerably by Protestant editors.
And
finally, although the words of our hymns are most important, we realize that
without the tunes we could not sing them, therefore we must give credit to
those who have given us the melodies. It is evident that the development of
melody has kept pace with the improvement in verse, for in our hymn tunes there
are reminiscences of the "plain song" commonly used in the medieval
church service, and of the stately chorales which Luther did so much to
develop-along with the more modern type of hymn tune.
OUTWARD AND INWARD SONG
In
our text St. Paul says: "Let the Word dwell in you richly"; we ought not to be content
with a smaller measure. In whatever other respects we might suffer from
poverty, in the word of Christ we can be rich. Another lesson given is that
our hymns can be a vehicle of instruction, as well as of admonition. To be a
suitable means of instruction our hymns need to be free of error; this would
seem to justify the rather common practice of revising the original text of
some hymns. This practice ("hymn tinkering" some call it) has no
doubt been to some extent a source of annoyance, and its ethics have been
questioned. But it would seem to this writer that here the end justifies the
means, and that many a fine hymn has had a wider use in the Church because an
objectionable word or phrase was changed.
If
the Word dwells in us richly it will find spontaneous expression in song-in the
meeting and in the home. God's people are a singing people. In Eph. 5:19
St. Paul writes:
"speaking to yourselves in psalms and hymns and spiritual songs, singing
and making melody in your heart to the Lord." From these words we see that
when the true Christian sings there are in reality two songs -- the outward song upon his lips
and the inward song in his heart. An unbeliever, if he has a fine voice, may
sing a hymn beautifully but in that case the inward song, the "melody in
the heart" will not be there. The least musical Christian, on the other
hand, though he may sing a hymn a bit off key or have trouble following the
rhythm of the tune, will, if living up to his privileges, have in his heart
that melody of thanksgiving and praise to which the Lord listens.
-
W. A. Eliason
"Awake, awake, stand
up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury;
thou halt drunken the dregs of the cup of trembling, and wrung them out. Thus
saith thy Lord the Lord, and thy God that pleadeth the cause of his people,
Behold, I have taken out of thine hand the cup of trembling, even the dregs of
the cup of my fury; thou shalt no more drink it again: But I will put it into
the hand of them that afflict thee; which have said to thy soul, Bow down, that
we may go over: and thou halt laid thy body as the ground, and as the street,
to them that went over." - Isaiah 51:17; 22, 23.
So
much has been reported in the national daily press about the Eichmann trial at
we have felt it unnecessary to take up space in this column on the subject.
However, an interesting observation on the trial from the pen of Joseph,
Isakoff of Jaffa, Israel has come to our attention which we believe will be of
special interest to Herald readers. Joseph, Isakoff is a Jewish Protestant
pastor who hails from Bulgaria. In "Israel My Glory" Pastor Isakoff
has this t n say in an article entitled, "Two Trials in Jerusalem"
"It
is amazing how people are inclined to think in generalities. Most anti-Semites
think that all Jews are bad. Many Jews think that all Germans are Jew haters.
Those who have suffered anguish and persecution often make no distinction
between the individual and a whole nation. They think in generalities and, as a
result, their conclusions are inevitably wrong.
"Here
is a sample of such thinking which one often meets in Israel: Those who
persecute the Jews are bad people. The Germans persecuted the Jews. The Germans
are Christians. Therefore the Christians are bad. Both the simple minded Jew
and the simple minded Gentile are victims of such wrong thinking.
"So
many Jews lack elementary knowledge about the true nature of Christianity. To
them Eichmann is a Christian. Even the court in Jerusalem made this mistake and
inadvertently gave offense to sincere Christians by asking Eichmann to swear by
the New Testament that he would tell the truth. Fortunately for Christians,
Eichmann refused to do this, and openly declared that he does not consider
himself a Christian.
"I
am continually asked by people, 'What do you think of Eichmann?' I have been
asked this question so many times that as a matter of self-defense I have
arrived at a kind of standardized answer, both for friends and opponents. It
goes something like this
"An
important trial is now going on in Jerusalem. A man is accused of having
participated in the murder of millions of helpless Jews. This man happens to
be a German. He is held in the court in a glass cage to protect him from the
wrath of his victims. The man does not believe in Christ. This man apparently
found pleasure in the torture and slaughter of innocent human beings.
"However,
at this point I digress from the original inquiry Some two thousand years ago
another great trial took place in Jerusalem. It was the trial of Jesus of
Nazareth. Do you know his story? He often called himself the Son of Man, thus
identifying himself with all humanity. He was born in a Jewish home, of a
Jewish mother. He loved his Jewish people and said, 'My Father has sent me to
save: the lost sheep of the house of Israel.' He instructed his disciples to
go to the same people, to heal the sick, to cleanse the lepers, to cast out
demons and to raise the dead, and to do it without money or any charge.
"This
Jesus was gentle and humble of heart, and full of compassion toward all men. He
came to bring rest to the weary and. the heavy laden. He restored the sick.
Great multitudes gathered around him, eager to hear his heavenly words of
faith, hope and eternal life. He loved children and blessed them. He was the
love of God personified. His purpose was to reconcile man to God.
"Now
some evil men betrayed him to the Roman rulers, and accused him of aspiring to
become king of the Jews. He was sentenced to a cruel death on the cross. His
executioners mocked him and put the inscription on his cross, 'Jesus of
Nazareth, King of the Jews.'
"But
look what happened! The Roman Empire which nailed him to the cross has long
since vanished and crumbled to dust. But the crucified and risen Christ --
Messiah still rules in the hearts of countless millions. Two thousand years of
history bear testimony that Jesus was indeed a king and that his kingdom will
never end.
"The
Holy Scriptures bear record that he was the Messiah of Israel and the Savior of
the world. He gave his life for the salvation of all who repent from sin so
that they may receive new and abundant life.
"In
Philippians 2:6-11 we read: 'Who, being in the form of God, thought not by robbery to be
equal with God: But made himself of no reputation, and took upon him the form
of a servant,, and was made in the likeness of men: And being found in fashion
as a man, he humbled himself, and became obedient unto death, even the death
of the cross. Wherefore God also bath highly exalted him, and given him a name
which is above every name: That at the name of Jesus every knee should bow, of
things in heaven, and things in earth, and things under the earth; And that
every tongue should confess that Jesus Messiah is Lord, to the glory of God the
Father.'
"You
asked me, what do I think of Eichmann who was a destroyer of human life? Now I
am asking you, what do you think of Jesus who was the giver of abundant life?
"These
two trials which took place in Jerusalem represent two ways. One was God's way,
the way of love. The other was Satan's way, the way of hatred, destruction and
death. These ways are far apart . . . . So are the impulses, the motivations
and the actions behind these ways. Which of these two ways do you prefer?
"People
are often struck by the comparison and by the fact that both trials took place
in Jerusalem."
DECEMBER 25 IN ISRAEL
The
Mt. Zion Reporter of Jerusalem records the following: "We have been asked the
question if Israel celebrates Christmas like they do in the U.S. We answer that
the only celebration of Christmas in Israel is carried on by Catholics and
Protestants, but as there are many of these in all large cities, we see the
Christmas trees in these places, near their churches, etc. Many young Jews
attended services all over Israel this past Christmas, which brought forth
censure by the Jewish religious publications. The leading Hebrew religious
paper made an unusual statement, that the young people of Israel showed more
interest in Christianity than Judaism."
EXPEDITION TO SEEK GATH
The
National Jewish Post and Opinion tells of a new archeological endeavor in Israel. It
states: Excavations are scheduled to begin this year at the site of Gath, one
of the great centers of Philistine culture in the eighth century B.C. from
which the giant Goliath went forth to his fateful battle with David. The Negev Biblical
Excavations Inc., with headquarters at Berkeley, California, will conduct the expedition
which will be the first one dedicated to the task of uncovering the relics of
Philistine culture.
"Gath
lies on the western bank of the Wadi Hasi, midway between Jerusalem and
Beersheba in Israel. From this city, Goliath stormed out to meet the forces of
King Saul and fell before David's slingshot. David himself escaped the wrath
of the people of Gath by acting insane. Later, David returned to Gath with an
armed force. The history of Gath is frequently interwoven with the history of
ancient Israel. The site of the city is now covered by the mound of Tel Najila.
'Expedition
leaders have mapped out a five year program. Each year, field operations will
cover a period of approximately two and one-half months with a staff of about 22 and a work force of 80. The
remainder of the year will be devoted to classifying the findings and
publishing the results of that year's work. The leaders have also outlined a
summer archeological seminar in connection with the excavation which will be
attended by college professors, school teachers, post-graduate and under-graduate
students.
"Many
leading academicians, business and professional men and philanthropists
throughout the country are serving the project in a directorial and advisory
capacity. The Israel Government is giving the project full support. It is estimated
that the five year program will cost in the neighborhood of $265,000 of which it is hoped $65,000 may be raised in the United
States. Efforts are under way to raise $200,000 in Israel.
The
inspirational impact of Biblical archeology on the thinking of the Israeli can
hardly be over-emphasized. The interest of the people of Israel in the testimony
of the mute witnesses is simply overwhelming. For instance, not so long ago the
S. S. Artza sailed from Haifa on a
24-hour "Biblical-historical" cruise along the Israel coast from Rosh
Hanikra, the northern most seacoast point in Israel today, to Ashkelon, the
southernmost point. The 400 participants in the cruise were accompanied by a team of experts. The cruise
was organized by the Central Office of Information, the Histadrut (labor
federation of Israel) Cultural Center, and the Bible Study Society. The stones
are crying out in the Land of Promise today and their message is being heard by the restored
sons of Jacob.
FIRST JERUSALEM BIBLE
The
first complete Bible to be set in Jerusalem made its appearance in early April,
so states The
Jerusalem Post. Mr. H. Gvaryahu, Chairman of the Bible Research Society, announced this
at the first national conference of Bible study groups. He was addressing 365 delegates representing
thousands of members of Bible study groups all over Israel. In a message to the
conference, Prime Minister Ben-Gurion said the Bible is the "spiritual and
historical identity card of the Jewish people. The Jewish people has two
homelands, Israel and the Bible, and from them we draw our national
spirit."
Mrs.
Rahel Ben-Zvi, the wife of Israel's President, told of the Bible study group
held at the President's house and called on women to join the study groups. The
deepening interest in the Bible on the part of the Israeli goes from the top down.
Often utterances made by the leaders of Israel indicate how deeply the
prophetic message is etching their thinking. Mr. Ben-Gurion is spearheading the
drive to impress upon the Israeli their Divine mission. In a recent issue of Look magazine, Israel's Prime
Minister gave his image of the world in 1987, 25 years hence. Among other
things Israel's leader said, "All armies will be abolished, and there will
be no more wars. In Jerusalem, the United Nations (a truly United Nations) will build a Shrine
of the Prophets to serve the federated union of all continents; this will be
the seat of the Supreme Court of Mankind, to settle all controversies among the
federated continents, as prophesied by Isaiah."
When
Mr. Ben-Gurion spoke to the Israel Bar Association recently, he urged them to
change Israel's legal system in order to achieve "a legal system based on
the prophetic mission of the nation."
-
Casimir Lanowick
Jesus, when he came out, saw
much people, and was moved with compassion toward them, because they were as
sheep not having a shepherd:
and he began to teach them many things." -
Mark 6:34.
AS
SHEEP not having a shepherd"! Can words better describe the condition of
humanity today? On every hand evidences continue of fearfulness and perplexity
as, to quote a current writer, "the world drifts toward
catastrophe." Multitudinous voices are being heard in pleading warning
endeavoring to infuse into a bewildered people some panacea to end mankind's
ills. Since the advent of the atomic bomb, grim apprehension has settled itself
in thoughtful minds. The destructive power now possessed by imperfect man
defies his imagination while it raises ominous forebodings for the future.
Men's hearts are indeed "failing them for fear and for looking after those
things which are coming on the earth." (Luke 21:26.) There is increasing
realization that only in a world-wide spiritual rebirth, a transformation
within, can man hope for the solution of his problems.
General
MacArthur summarized it in his speech at the time of the Japanese surrender. He
said, "We have had our last chance. If we do not now devise some 'greater
and more equitable system, Armageddon will be at our door. The problem
basically is theological and involves a spiritual recrudescence and improvement
of human character that will synchronize with our' almost matchless advance in
science, art, literature, and all material and cultural developments of the
past two thousand years. It must be of the spirit if we are to save the
flesh."
President
Truman in a recent address said, "The last five years have produced many
awesome discoveries in material things. But it has been truthfully said that
the greatest discoveries of the future will be in the realm of the spirit. There is no problem on this earth tough enough to withstand the flame of a
genuine renewal of religious faith. And some of the problems of today will
yield to nothing less than that kind of revival. If the world is long to
survive, the gigantic power which man has acquired through atomic energy must
be matched by spiritual strength of greater magnitude. All mankind now stands
in the doorway to destruction-or upon the threshold of the greatest age in history. Only a high moral code can master this new power of the universe,
and develop it for
,the common
good. When the sages and the scientists, the philosophers and the statesmen,
have all exhausted their studies of atomic energy, one solution, and only one
solution, will remain -- the Substitution
of decency and reason and brotherhood for the rule of force in the government
of man. If men and nations would but live by the precepts of the ancient
prophets and the, teachings of the Sermon on the Mount, problems which now seem
so difficult would soon disappear.... Unless it is done we are headed for the
disaster we would deserve. O, for an Isaiah or a St. Paul to reawaken a sick
world to its moral responsibilities!"
Thus
have two world-figures forcefully and dramatically expressed themselves in a
diagnosis which few will dispute. As Bible students we recognize that these
statements are in accord with God's Word with the exception that the Scriptures
preclude any possibility of human effort availing in this, the dying stage of
the present evil order. Neither secular nor ecclesiastical organizations, yea,
neither an, Isaiah nor a St. Paul can rescue humanity from their straits. One
and only One, is "mighty to save," even He who shed his blood on
Calvary. He is the world's destined ruler. Him hath God anointed and set as
"king upon his holy hill of Zion." In Christ alone is there hope for
the future. "Neither is there salvation in any other: for there is no
other name under heaven given among men, whereby we must be saved." (Acts
4:12.) As He once long ago taught the shepherdless "sheep" in the
land of Judea, so now again, in the glorious near future, shall all nations
find in him the same compassionate Shepherd of their souls. - 1 Peter 2:25.
OFFICE OF CHRIST
Twenty-seven
centuries ago, the Prophet Isaiah (Isa. 61:1-3) described the mission of the
Messiah and the manner in which he becomes a light to
the nations; of his condescension and compassion in ministering to the humble,
the lowly, the sin-bound and the heart-broken. Some of these magnificently expressive words were chosen
by our Lord at Naza. reth for the solemn introduction of his public ministry.
(Luke 4:16, 17) He opened the Book of Isaiah, found this passage, read the
first six clauses, and then added: "This day is this Scripture fulfilled
in your ears. And all bare him witness, and wondered at the gracious words
which proceeded out of his mouth."
What
a marvelously fitting text, and what a wonderful sermon that must have been!
It is a matter of certainty that, in the judgment of the ancient Jewish
Church, the person spoken of in all these passages was the Messiah; so that,
in applying to himself that particular passage, Jesus must have been perfectly
understood by those present to advance the claim to be the Messiah of the
Jewish Prophets. And of all that had been spoken concerning him by the Prophet
Isaiah, there is not a passage to be found that could more fitly have been
appropriated by Jesus, as it describes him in respect to the whole reach and
compass of his divine commission, with all its restorative energies and
beneficent results. We see as well the wisdom of the selection as the justness
of the application. He is this Anointed One, and his work of mercy in preaching
glad tidings to the poor, then begun, must be completed, for "he shall not
fail nor be discouraged, till he have set judgment in the earth." - See Isa. 42:1-7.
Let
us linger over these words so fittingly chosen by our Master that thus we may
have a fuller vision of the glorious work of Christ, for in it we too, if
faithful, shall share. Let us consider each clause, its partial fulfillment at
his first Advent, and the future complete fulfillment at his second.
THE WORK OF CHRIST
We
hear him say: "The spirit of the Lord God is upon me." Why, Lord, is
the spirit of God upon thee? "Because Jehovah hath anointed me to preach
good tidings unto the meek." And what tidings the Master did preach! Were
sweeter words ever uttered than those we find in John 3:16, the "little
Bible"? "For God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him should not perish, but have everlasting
life." A message of hope and of love such as was never heard before.
"Never man spake like this man." That message will yet reach into the
hearts of all mankind for he has promised to draw all men unto himself. - John
12:32.
Again
the Master speaks: "The spirit of the Lord God is upon me." And again
we ask, Why, Lord, is the spirit of God upon thee? "Because He hath sent
me to bind up the broken-hearted." The Polish rendering is, "to bind
up the wounds of the contrite-hearted." How wonderfully did Jesus reveal
his commission in this respect! One has but to recall the account in Luke
7:37-50 to appreciate this: The despised woman creeping into the Pharisee's
home to kneel at Jesus' feet, to wash them with her tears. Here was an example
of broken-heartedness that required the touch of the Master Healer. Who knows
how many wayward souls have since read this touching record and been moved to
the same contrition and received the same blessing from Him who is "the
same yesterday, today and forever"? For it is still true that "the
sacrifices of God are a broken spirit: a broken and a contrite heart, O God,
thou wilt not despise." (Psa. 51:17.) And still does the voice of the
Anointed One come down through the Gospel Age as it will also be heard
throughout his Millennial reign: "Come unto me, all ye that labor and are
heavy laden, and I will give you rest." - Matt. 11:28.
We
continue. "The spirit of the Lord God is upon me." Why, Lord?
"Because He hath anointed me to proclaim liberty to the captives."
Prisoners in the great prison house of death! Who can proclaim to them liberty
but He who has the "keys of death and hell"! (Rev. 1:18.) How
marvelous were his demonstrations of this God-given power in the awakening of Lazarus and
others! Only Christ can say, "I am the resurrection and the life: he that
believeth in me, though he were dead, yet shall he live." (John 11:25.)
The near future awaits the glorious fulfillment of his promise to raise all from
their graves. (John 5:25-29.) Then indeed will liberty be "proclaimed
throughout the land unto all the inhabitants thereof." - Lev. 25: 10.
The
Master speaks. "The spirit of the Lord God is upon me because He bath
anointed me to proclaim the opening of the eyes to them that are bound."
(A. R. V.) Blessed were the literal blind eyes that felt that healing touch,
but far more blessed were and are and shall be those whose blind "eyes of
the heart" are restored to sight. "Darkness covers the earth and
gross darkness the people" (Isa. 60:2) but here is One who can say "I am
the light of the world: he that followeth me shall not walk in darkness, but
shall have the light of life." (John 8:12.) Ah, yes! Not only light
(illumination of mind to dispel the darkness of ignorance) but a special light,
the light of
life; the
knowledge which illumines the mind and simultaneously invigorates to life and
growth. Christ alone possesses such "light," and therefore God's Word
has termed him "the Sun of righteousness who shall arise with healing in
his wings" to bless all the nations. - Mal. 4:2.
Again,
"The spirit of the Lord God is upon me because He hash anointed me to
proclaim the year of Jehovah's favor." (A. R. V.) And so it is written:
"As many as received him, to them gave he power [authority] to become the
sons of God, to them that believe on his name." (John 1:12.) Now is the Gospel Age of favor,
during which "by a new and living way [a "narrow" way] which he
hath consecrated for us,"
the followers of Christ have "boldness to enter into the holiest,"
even the presence of God. (See 2 Cor. 6:I, 2; Heb. 9:8; 10:19, 20.) Such are
"elect according to the foreknowledge of God-the called according to his -
purpose-holy brethren, partakers of the heavenly calling." (1 Pet. 1:2;
Rom. 8:28; Heb. 3:1.) Unspeakable grace! Hidden until revealed by the Son of
God! "Of his fullness have all we received and grace for grace."
Wherefore brethren,
"walk worthy of God, who hath called you unto his Kingdom and glory."
- 1 Thess. 2:12.
Having
read thus far from Isaiah's prophecy, our Lord paused, and only later added the
warning of "the day of vengeance." (See Matt. 24, Luke 21, Mark 13.)
We would also pass by this clause with the one remark :that there is a year of favor but only a day of vengeance. Thank God that
"His anger endureth not forever."
Returning
to the prophecy we read, "The spirit of the Lord God is upon me because
Jehovah hath anointed me to comfort all that mourn." Christ, the
Comforter! What a glorious title and work! How well exemplified in the record of the three railings from the
dead. They were those of the only son of a widowed mother, the only daughter of
two fond parents, the only brother of two affectionate sisters. And in each
case there was something singular in the tenderness of our Lord's conduct
toward the mourners. He knew beforehand how speedily the anxiety would be
relieved, the sorrow chased away: but the "Weep not" to
the mother before he touched the bier; the "Fear not, only believe,"
to the agitated father; the tears that fell before the grave of Lazarus -- what
a testimony do they bear to the exquisite susceptibility of the Savior's
spirit to the quickness, the fulness of his sympathy with human grief! Halleluiah!
What a Savior! He shall yet wipe the tears from every eye.
Yet
once again the Master speaks: "The spirit of the Lord God is upon me -- to
appoint unto them that mourn in Zion, to give unto them beauty for ashes, the
oil of joy for mourning, the garment of praise for the spirit of heaviness;
that they might be called the trees of righteousness, the planting of Jehovah,
that he might be glorified." Here we have summed up the work of Christ on
behalf of his faithful footstep followers, they who shall share the throne of
the Kingdom. Who shall measure what Christ has done for each true Christian?
"I
stand all astonished with wonder
And
gaze on the ocean of love."
Read
with glowing heart these old familiar Scriptures in this order--Isa. 64:6; 1 Cor. 6:11; 1 Pet. 2:9, 10;
Isa. 61:10; John 15:11. Then let us sing anew that
song of joy and thanksgiving: "I love the Lord, because he hath heard my
voice and my supplications. Because he hath inclined his ear unto me,
therefore will I call upon him as long as I live. The sorrows of death
compassed me, and the pains of hell gat hold upon me: I found trouble and
sorrow. Then called I upon the name of the Lord: O Lord, I beseech thee,
deliver my soul. Gracious is the Lord, and righteous; yea, our God is merciful.
The Lord preserveth the simple: I was brought low, and he helped me. Return
unto thy rest, O my soul; for the Lord hath dealt bountifully with thee. For
thou hast delivered my soul from death, mine eyes from tears, and my feet from
falling. I will walk before the Lord in the land of the living." - Psa. 116:1-9.
THE EFFECTS OF CHRIST'S WORK
Thus
walked God's Anointed Son and "manifested forth his glory." But the
"greater works than these" remain to be done, and the "time is
at hand." Already the effects of Christ's work begun in Galilee long ago
are even to the unbeliever indisputable and historical. Farrar has well said:
"It expelled cruelty; it curbed passion; it branded suicide; it punished
and repressed an execrable infanticide; it drove the shameless impurities of
heathendom into a congenial darkness. There was hardly a class whose wrongs it
did not remedy. It rescued the gladiator; it freed the slave; it protected the
captive; it nursed the sick; it
sheltered the orphan; it elevated the woman; it shrouded as with a halo of
sacred innocence the tender years of the child. In every region of life its
ameliorating influence was felt. It changed pity from a vice into a virtue. It
elevated poverty from a curse to a beatitude. It ennobled labor from a
vulgarity into a dignity and a duty. It sanctified marriage. It revealed for
the first time the angelic beauty of a Purity of which men had despaired and of
a Meekness at which they had utterly scoffed. It created the very conception of
charity, and broadened the limits of its obligation from the narrow circle of a
neighborhood to the widest horizons of a race. And while it thus evolved the
idea of humanity as a common brotherhood, even where its tidings were not
believed-all over the world, wherever its tidings were believed, it cleansed
the life, and elevated the soul of each individual man."
The
living, life-giving Christ! That is our sole and sufficient theme. Christ, the
Sacrifice for sin. ners; Christ, the Teacher of the ignorant; Christ, the King
of faithful souls; the Emancipator of moral slaves; the Consoler of the
sorrowing; the sure Hope of the multitudes of earth; my Christ,. your Christ,
humanity's Christ! In his devotional spirit, in his holiness, in his exertions
to promote the divine glory, in his tenderness for sorrowing souls, in his zeal
to do those around him good, in his self-denying perseverance, in his tender
charity, his generous love, his meekness, his patience, his forgiveness of
injuries in these and all other moral excellencies of his character, he
stands before us for our study, our admiration, our imitation. Though we
cannot work miracles like he did, we may imitate his acts of mercy, his
prodigies of benevolence; though we cannot prophesy, we may yet proclaim his
truth and make known his salvation; though we cannot forgive sins, we may yet
pardon affronts and injuries; though we cannot die a ransom sacrifice for the
sins of those around us, we may yet make many sacrifices for their sakes; and
we may imitate -his patience, his meekness, and suffer what befalls us for his
sake, in the spirit in which he suffered.
EARTH'S COMING GLORY
Now
we stand in the "latter days." The Kingdom of Christ is soon to be
established, in which he
shall finish the wonderful work for
which he has been anointed.
The nations know not the day of their visitation-that there stands One at the
door able and willing to take charge of the affairs of earth, with a salvation
greater than men have dreamed of. God is hastening the time when not only the
doctrine of popular liberty, but the greater and inclusive doctrine of a
divine redemption, enunciated through a purely taught Gospel, shall become the
open faith of mankind. And for the furtherance of this blessed result, how
wondrous the work of God's providence, wrought through these later years in
compacting the nations of the world, in multiplying thee facilities for their
mutual intercourse, and in the transmission of thought in common to all. Into
how few centers is he concentrating political power, and into what close
relations and sympathies is he bringing all nations! Through the marvelous
communication means of this day, not only the doings of men in every nation,
the transactions of government and commerce, are instantly known in every
other, but what is of vaster moment far, the world itself has become a great
whispering gallery for the interchange of thought and opinion among its varied
peoples. And for what purpose are these facilities of intercourse, this exchange
of thought, to what end this binding of the nations together, this making the
world one, save that predicted by the Prophet concerning the time of the end,
"that many should run to and fro, and knowledge," the knowledge of a
Redeeming God, "shall be increased"; "that the knowledge of the
Lord may cover the earth as the waters the seas"; nay more, that all flesh
may glory in the coming of the Lord, and all nations accept his sovereign sway!
"There
is a Stranger in the council hall
Where
nations meet to plan the peace again.
He
sits unnoticed by the farther wall,
His
eyes upon the leaders among men.
His
ears attend their clearly laid designs
For
living in tomorrow's homes and marts,
As
though beneath their spoken words and lines
He
hears the inner voices of their hearts.
"But
when the delegates of all the world
Have
cried their million wants, and lists are long,
And
after blueprints, charts, and plans are hurled
In
varied protest at the core of wrong,
He
is our hope; he is the peace, we seek.
O
listen, world, and let the Stranger speak."
-
W. J. Siekman
Brother Walter N. Wainwright
ended his earthly career in January.
(See March-April Herald, page 31) The following article,
contributed by him and published in the April 1951 Herald, is reprinted here,
as a special tribute to his memory. - Directors and Editors
IT
IS not the thought in presenting the following remarks on prayer that any new
thing should be brought out, but rather that our minds may be refreshed and
stimulated as the things which have always been essential to the fuller prayer
life are again being considered.
Prayer
is perhaps the best means which is at our disposal. It has been said that
"prayer does not bring God down to us, but lifts us up to him." The
element of faith enters largely into the matter of prayer; for if faith be lacking,
how shall we "ask, believing"? And it may be said that the one whose
faith is the greatest, will realize and use the privilege and enjoy the
blessings which prayer affords: for it has always been, that every-day work
requires everyday grace, and every-day grace requires every-day asking. So
with James, we "ask in faith, nothing wavering." Our prayers are to
be constant, instant, confident and expectant: knowing that a "prayer
answering God" hears the prayers of the humble and contrite heart, and
that according to his wisdom and understanding, his answer is sure: not always
as we might prefer, but always with a view to our ultimate blessing, and the
glory of the Father and Son.
We
might ask, What has prayer done in the lives of others and in your own life?
Prayer has raised the dead. Prayer has healed the afflicted, restored sight,
unstopped the deaf ears, restored withered limbs, given renewed hope and
courage, and strength to a countless number of people. And, yes, prayer has
overthrown nations, and in innumerable other ways proved its efficacy when offered
in an acceptable way. And each one who in faith and trust has used this means
of closer fellowship with the Father in the joys or in the sorrows has never
failed to obtain a measure of peace -- rest --the peace and rest which is
theirs only, who know the blessedness of the words of the old hymn:
"Lord
lead me to a faith like this,
Through
trial though it be:
For
O! the rest of faith is bliss,
The
bliss of rest in Thee."
The
purpose of prayer is manifold. Without it the Christian life will be a barren
one. Our Lord and his Apostles knew this, and accepted its privileges, and
shared in its untold results. When prayer is made in the proper spirit and
attitude, the spirit of love, the spirit of faith, of praise, and supplication,
with a reverential attitude, acknowledging always the merit by which only,
prayer may have an answer--the merit provided through Jesus Christ, then,
prayer is mighty, for persevering prayer in this manner reaches, like Jacob's
ladder, into heaven itself, to the throne of God.
Throughout
the pages of Holy Writ, we see the golden thread of prayer. And in all the
varying circumstances in which we note the use of prayer, there is no mere
formal way in which it is to be offered. But there must be a desire that is
accompanied by a purpose which has as its motivating objective, a fuller indwelling
of Christ and his love, with the consequent moving onward and upward,
"from glory to glory." Paul says, "Pray without ceasing."
The parable of the importunate widow suggests the need and efficacy of
continued prayer. Our heavenly Father wants to bestow upon us the fullness of
his blessing. It is our privilege to drink deeply at the fountain of boundless
love. What a wonder that we pray so little! None of us pray too much, nor
perhaps enough. If we would grow in faith and Christian experience, the prayer
life is necessary. Peter says. "Watch unto prayer." And the Master
said, "Watch and pray."
Do
we take him at his word: "What things soever you desire, when, ye pray
believe that ye receive them, and ye shall have them"? The assurance is
broad and unlimited, and he is faithful who has promised. Again let us say, not
always when, and as, we prefer, does the answer come, but always -- yes,
always -- in due time, and according to his will and purpose concerning us. God
is too wise to err, and too good to "withhold any good thing from them
that walk uprightly." We may not always see his purpose in this or that,
but, in the afterwards, we "shall know as we are known," and then we
shall see and understand the heights and depths, the lengths and breadths of
divine love, grace, and power.
The
purpose and power of prayer can be seen only and attained by persistent usage
of prayer. Lose no opportunity to enter into this greater communion with God.
Each day brings its measure of cares, its trials, its perplexities, and its
problems. And in these days, in which, strange to say, with all the ever increasing
means toward an easier and less turbid life, there is undoubtedly a decided
trend which leaves less and less time for meditation, prayer, and Christlike
effort. To us who hope for, to us who look for, the more abounding life, both
now and hereafter, to us first things must be first.
We
should, where it is possible, pray in the family circle. Above all, we must not: forego
secret prayer. It is impossible for the soul to flourish while prayer is
neglected. Family or public prayer is not sufficient. In the quietness of some
secret place the heart and mind are free from other influences and excitements.
Calmly, yet fervently, the heart reaches out to its God, and sweet abiding will
be the influence emanating from him who seeth in secret, and whose ear is open
to hear the prayer of the humble, contrite heart. Those who thus pray, in the
quiet room, and as they go about their daily tasks, those whose prayers go out
in faith and confidence, those will find the answer to prayer in new strength,
new courage, and yes, new hope. It has been said that, "We live too much
in the lowlands when we should be on the mountain tops." And while',
"lowland" experiences may be necessary to our development, it may be
that there is much truth in that statement. There is hardly any time or place
in which it is inappropriate to offer up a prayer. In the crowds, in the
various duties of daily routine, communion with God is always possible. And,
beloved, when the heart and mind is thus centered on God and his love, as we
see it revealed in and through Jesus Christ, then, Satan cannot overcome us,
for, resting in confident faith, we too can say with Paul, "Who shall
separate us from the love of Christ? Shall tribulation, distress, persecution,
famine, nakedness or sword? . . . Nay, in all these things we are more than
conquerors through him that loved us. For I am persuaded that neither death,
life, angels principalities nor powers, nor things present or yet to come: nor
height, nor depth, nor any other creature, shall be able to separate us from
the love of God which is in Christ Jesus our Lord."
Though
we may live in a sin tainted atmosphere, we need not breathe its miasma, but
may live in the pure air of heaven -- a holier atmosphere, if you will. Let our
souls be drawn out and upward that this pure air might be to us that which it
was to our Lord and his Apostles -- the breath of God. Nothing is too large, or yet too small,
for him to see and note. Nothing that concerns our peace escapes his notice.
There is nothing in our daily experiences too dark for him to read. No perplexity
too hard for him to unravel. "He healeth the broken in heart, and bindeth
up their wounds." The relations between God and each soul are as distinct
and full as though there were not another soul upon the earth to share his love
and care, not another soul for whom he gave his beloved Son! Of course, we
recognize that the all-covering, all-dominating, all-inspiring principles of
the Christlike love, is just that -- love. When love for God and his dear Son
so fills our hearts that it controls us as it should, and as it can do, then,
as we "hunger and thirst after righteousness," we shall see in the
gracious provision of prayer, along with all that his grace affords, a purpose
which by the same grace will ultimately bring glory and honor to him who has
given all, that we may have all.
We
need to praise him more for his goodness and for his wonderful works to the
children of men. Our prayers are not to consist wholly in asking and receiving.
We are the constant recipients of God's mercies, and yet how little gratitude
do we express. He is a tender, merciful Father, and it should be a pleasure to
love him, to serve him, and to obey him. To love him is to so live that the all
covering commandment laid down for us by our Lord, shall be our daily
contemplation, our daily incentive,
our daily theme and purpose, as, in a world of sin and unbelief, our steps
follow more and more closely in the steps of the Master--always onward and
upward, toward "higher ground." And in this, we continue to pray,
"Thy Kingdom come, Thy will be done in earth, as it is in heaven," We
too, like the disciples to whom those words were spoken, say, "Lord, teach
us to pray," and "Lord, increase our faith." Let us recall the
words of 1 Peter 1:2-9, and in them find
that which shall stir us to a deeper and a fuller sense of understanding
regarding all that is essential to that which Peter says is "the end of
your faith, even the salvation of your souls."
Jesus
said, "Ask and ye shall receive, that your joy may be full." The hand
of faith is extended higher and higher, with the mighty argument, "It is
Christ that died, yea rather, that is risen again, who is even at the right
hand of God, who also maketh intercession for us." Among the last words of
Jesus were these, "Lo, I am with you alway, even unto the end of the age." What do these words mean to
us, to you and to me? Much in every way. The union of Christ and his disciples
was to be a much closer one than when he was personally with them! The light,
love, and power of the indwelling Christ shone out through them, so that men,
beholding, "marveled: and they took knowledge of them that they had been
with Jesus." All that he was to them, he desires to be to his followers
today: for in that last prayer of his, he said, "Neither pray I for these
alone, but for them also which shall believe on me through their word."
Jesus prayed for us, and asked that we might be one with him, even, as he is
one with the Father. What a union is this! As we think of this, and the fulness
of divine love and grace, can we not exclaim with Paul, "O, the depths of
the riches both of the wisdom and knowledge of God! how unsearchable are his
judgments, and his ways past finding out!" "For of him and through
him, and to him are all things, to whom be glory for ever."
What
is this to us, to you and to me? It is surely, "joy unspeakable and full
of glory." For with Christ abiding in our hearts, with his spirit in
control, with a peace and rest that the world can neither give nor yet take
away, he will "work in us both to will and to do his good pleasure."
We shall work as he worked. We shall manifest the same spirit: the spirit of
love, patient humility, forbearance, kindliness, serenity of mind, tolerance,
mercy, benevolence, and obedience, and thus, loving him and abiding in him, we
shall "grow up into him in all things, which is the Head, even
Christ."
As
you and I have learned, this is no easy thing to do. Besetments from within
and without have hindered our progress, and, looking back over the path that
lies behind, we see in its wake much in the nature of things which reveals a
measure of weakness, and yes, defeat. But, thank God, through his grace we see
too, amidst the errors and failures, a measure of progress, a measure of
growth, and victories which have been gained, "through much tribulation."
And again we use Paul's words: "Thanks be unto God which giveth us the
victory through our Lord Jesus Christ." From time to time our experiences
have brought home to us our utter dependence, our utter need, and, in these
things, our faith in the words, "My grace is sufficient for thee: for my strength is
made perfect in weakness," as we recall the precious promises of our
promise-keeping God, such as, "Thou wilt keep him in perfect peace whose
mind is stayed on Thee," then, has it not been that even in our greatest
sorrows, the Master's words have been to us a never failing means of a larger
faith, a more sublime rest, a comfort, and a serenity of mind, all of which
have been a proof that his words have not been in vain. "Let not your heart
be troubled: Ye believe in God, believe also in me.... I go to prepare a place
for you, . . . that where I am, there ye may be also." And so he says,
"Watch and pray, that ye enter not into temptation: the spirit indeed is
willing, but the flesh is weak."
O,
that, men and women would see the need, the power and efficacy, of a prayer
life! Would that the daily prayer was, "Teach us, Lord, the value and
blessedness of habitual, constant communing with thee in prayer through him
that gave his life for us." And again, "Lord of our life, grant that
we may ever keep thee and thy will in all our planning. For Jesus' sake, do thou graciously so order our lives
that by growing more and more like him we might, by thy grace, enter into the
joys and service of the life that is promised to the faithful." While this
may not be the attitude of the
great majority, it must be ours. To us, to you and to me, has been given the
inestimable call to a station in which the chosen are to be joint-heirs, with
Christ! Amazing grace? Yes. Boundless love? Yes. And so, are we not constrained to
recall and use Paul's words, "Thanks be unto God, which always causeth us
to triumph in Christ."
And,
finally beloved, what might well be the sum total of what has been said? The
Christian who would live the life that counts, must not only spend much time
alone with God in prayer, but must make the most of that privilege. And this
entails co-operation with God and an earnest "watching" for God's
answer.
"God
answers prayer. Sometimes, when hearts are weak,
He
gives the very gifts believers seek:
But
often faith must learn a deeper rest,
And
trust God's silence when he does not speak;
For
He, whose name is Love, will send the best!
Stars
may burn out, nor mountain walls endure;
But
God is true: His promises are sure
To
those who truly seek."
Yes,
faith brings the resources of heaven within the reach of the humblest
petitioner. We exercise faith in temporal things, and yet we often lack faith in regard to the things which
relate to our spiritual life. How strange that this should be so!
"O,
what peace we often forfeit!
O,
what needless pain we bear!
All
because we do not carry,
Everything
to Him in prayer."
Let
us then, as we, too, follow in his steps, continue "instant in prayer,
"praying always with all prayer and supplication in the spirit, and
watching thereunto with all perseverance and supplication for all
saints," knowing that,
"A
thousand tests meet every life,
In
the course of one day's sun,
A
thousand deeds are written down
As
the best that could be done
In
firm defense, or bold retreat:
"And,
Comrades, yours are counted on
In
the sum of some one's life,
Your
smiles, your words, your heart and hand;
Somewhere,
in some secret strife,
Are
marking victory -- or defeat"
"Victory
or defeat"! Yes, each of us in his or her sphere of life may be to others an influence for
good or for evil. This seems to be a most profound thought, although it is no
new one. Paul says, "No man liveth unto himself." The thought is
obvious. We may, each of us, be a blessing to others. We may not be aware of
this; and not until afterwards shall we know what our lives have meant to a
brother or sister. We are not to be unduly anxious in this matter, but rather,
go on in faith and trust doing faithfully the work that God's providence
assigns, and our lives will not have been in vain. For, as the Christian obeys the
Master, "Follow thou me," as his life conforms more and more to the life of Jesus, there will be in
such a life an ever-increasing measure of the likeness of Christ. He will be
working together with God in his life.
The
Master said, "If ye know these things, happy are ye if ye do them." May the
all-powerful means of prayer enlarge and bless our purpose as we endeavor by
God's grace to practice the things by which, if faithful, we may be accounted
worthy of a place in the Kingdom of our Lord and Savior, Jesus Christ.
"Be
not too busy with thy work and care
To
look to God; to clasp thy hand in His.
Miss
thou all else, but fail not thou of this:
Thou
must not all alone thy burdens bear;
Listen
and wait: Obey and learn his will,
His
love and service all thy life shall fill."
-
W. N. Wainwright.
Sr.
Esther Cedarburg, Minneapolis, Minn. - (Mar.)
Sr.
Ruth I. Galbraith, Brooklyn, N. Y. - (Apr.)
Br.
Michael J. Kelly, Roanoke, Va. - (Feb.)
Sr.
Vida Kincaid, Deer Park, Wash. - (Mar.)
Sr.
Leona M. Marshall, Wyoming, Mich. - (Feb.)
Sr.
Minnie Olsen, LaCrosse, Wis. - (Mar.)
Br.
Henry Stetz, Milwaukee, Wis. - (Feb.)
Sr.
Mabel Wiles, Wilton, Maine - (Mar.)
Sr.
Victoria T. Yatsak, Posen, Ill. - (Mar.)
Sr.
Frances K, Ziemba, Lombard, Ill. - (Mar.)
1962
Index
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