THE HERALD
of Christ's Kingdom
VOL.
XLVI January/February 1963 No. 1
Table of Contents
A Meditation for the New Year
Israel Today
Christian Baptism
Who Gave Himself for Me
The Question Box
The Pilgrim Ministry
Recently Deceased
"I know
whom I have believed" - 2 Tim. 1:12:
The
apostle Paul's life and ministry were almost ended; the years of peril in
service (2 Cor. 11:23-28) were coming to an end; he was to appear before Nero
for the second time, and he knew in his heart that clemency could not be
expected from him again. Unperturbed by impending death -- in his own words he
was ready to be offered -- he decided to write one more epistle; not a long
message to one of his many communities, but a short, farewell epistle to
Timothy, whom he regarded as his own son in the faith.
A LETTER
We
are prone to think of an epistle as
an important document from an apostle, containing doctrine, warning, and
rebuke. This second epistle to Timothy is so different from that, that we are
glad other translators refer to it as a letter.
It is so personae, so intimate, that it seems to be almost a private
letter. Paul refers much to his own life in Christ; to his own experiences; to
Timothy's life and upbringing; and to several persons known to them both.
A TESTIMONY
Surely
it was more than a letter. Today we write family letters, friendly letters, and
business letters, most of which are short lived. This of Paul's was not
trivial; it was written on precious papyrus; it has been preserved for nearly
2000 years; it has been translated into many languages; it has given joy and
encouragement to millions. It was not delivered by well organized postal
service, but by chosen messenger, undoubtedly with instructions to hand it to
Timothy personally. It was more than a letter. We can well imagine the faithful
messenger saying as he handed it to Timothy: "A letter from Rome."
Instantly Timothy would know who wrote it; and he would not put it on the shelf
to be read later. Apparently Timothy was the first bishop of the church of the
Ephesians -- so says the A.V. We can well imagine also his fellow church
officers saying: "We hear you have had a letter from Paul -- is he well?"
And Timothy would reply that he was well, but was convinced that his life was
nearing its end, and that his departure was at hand. And then the others might
ask: "Is he despondent?" "By no means," Timothy would
reply; "far from being despondent, he says that he knows Whom he has
believed, and that the Lord is able to keep that which he has committed to Him
against that day; and further that the Lord will deliver him from every evil
work, and will preserve him unto his heavenly kingdom." "In fact,"
Timothy might add: "It is not an epistle, it is not a letter, it is a testimony"; -- a declaration of
belief and confidence in his Lord; and that he is being kept by the power of
God; and that he, with all others who love Christ's appearing, will be given a
crown of righteousness in that day." And Timothy might also say:
"Next Sabbath I will read it to the whole ecclesia, but I want to read it
again myself first."
A TESTAMENT
When
Timothy did come to reread it, he would find that it was more than an epistle,
more than a letter, more than a testimony -- it was also a testament. A testament, because Paul was bequeathing to Timothy the
spread of the gospel, together with the hopes of the church, and the care of
all the churches. A very responsible duty was thus handed to Timothy. True
enough, he was as well qualified as any other, for he knew Paul's doctrine,
manner of life, purpose, faith . . . 2 Tim. 3:10, 11. With these instructions
were other necessary words of advice -- that he in turn should pass on the
message and service to faithful men, who in their turn would teach others also.
Clearly,
by making this long term provision for the church, Paul did not expect the
return of the Lord within a few years. It is not unreasonable to assume that
among the abundance of his revelations' the great apostle was given the
knowledge that the Second Advent of his Lord would not be as soon as originally
expected. But Paul's hope in his eventual return was undimmed, and being a wise
servant of his Master he was, in his instructions to Timothy, doing his duty to
ensure that the church would be protected and guided when he and his fellow
apostles had fallen asleep. As this epistle to Timothy shows, he knew the
trials which the church would encounter before the Lord returned.
Paul's
love for Timothy must have been very great -- he speaks of him as his son in
the faith -- and what more likely than that he would write to one he loved so
much, before he himself finished his course. Another close companion of Paul
was Luke, the beloved physician. One of this trio had been a Hebrew of the
Hebrews, one a Gentile, and the third was of dual parentage; but this
difference was no barrier to fellowship, for now they were one in Christ Jesus,
with the same hope and often the same experiences. Luke was with Paul when this
letter was written (perhaps he was the scribe) and knew so much of Paul's life
in Christ that he best of all was suited to write the Acts of the Apostles. In
the twentieth chapter of that book he wrote of Paul's words to the elders of
Ephesus how he wished to finish his course with joy (even in the face of death)
and at last that time had arrived. And so he thinks of Timothy, and how best to
confirm his faith and courage. Shortly Timothy would be bereft of him. Would
the loss discourage Timothy in Christian service? Would he still be able to
stand? With such thoughts passing through his mind Paul's letter to Timothy had
to be carefully written, especially as he had other sad news to impart to him.
He, therefore, countered each distressing bit of news, by referring to the
faithfulness of others, and his own triumphs in adversity by the preserving
power of God, and by reminding Timothy that in some of his experiences he,
Timothy, had suffered with him.
And
now, taking a brief glance at this epistle, we have in 2 Tim. 1:9, 10 a concise
statement of the plans and purposes of God. Then follows Paul's commission of
service and his own declaration of faith and confidence. (2 Tim. 1:12.) After
this some distressing news: "all they which are in Asia be turned away
from me," and Paul mentions two in particular who would be known to
Timothy. Was Paul dismayed? Tragic though it was, it did not deter him, for he
knew whom he had believed, and was persuaded that he was able to keep that
which he had committed to him against that day. This confidence shines
throughout his letter to Timothy. And though Asia had turned away, there was
one faithful brother (Onesiphorus) who had searched diligently in Rome to find
Paul. The faithfulness of Onesiphorus helped to offset Paul's loss of others in
Asia. Surely Paul's prayer that Onesiphorus be rewarded "in that day"
will be abundantly answered.
THE LORD KNOWETH
In
the next chapter is mentioned the defection of two others known to Timothy, who
had erred in doctrine and overthrown the faith of some. This disquieting news
might discourage Timothy, but again there is compensation, from God himself
"Nevertheless the foundation of God standeth sure . . . the Lord knoweth
them that are his." Thus we are given in the two chapters these balancing
truths-"I know whom I have
believed" and "the Lord knoweth
them that are his" -- mutual knowledge!
In
the third chapter he mentions persecutions known to Timothy, for they were in
his province, and again the compensating truth: "Out of them all the Lord
delivered me." In the fourth chapter is more sad news -- a brother well
known to them both had fallen away. "Demas hath forsaken me, having loved
this present world"; -- one of the saddest verses in the New Testament.
Five or six years previously Demas had joined with Luke in sending greetings to
the Colossian church when Paul and Timothy wrote to them. Col. 1:1; 4:14.
Again, there is compensation to Paul in his loss-" Luke is with me."
There was Paul at the end of his life and ministry, with apparently much of his
work wrecked, and he himself due to appear before Nero again. The closing
verses of the epistle show his confidence in spite of all, at the foundation of
which confidence was his knowledge of the one in whom he believed -- and that
was the confidence he was trying to instill in Timothy, so that he, too, would
conquer in the years ahead.
NOT WHAT BUT WHOM
We
notice that Paul did not say "I know what
I have believed" -- though that were true. Early in our Christian
life, we may have been inclined to stress what
we believe. To say what we
believe implies that we have accepted Christ as our Savior and have embraced
all the truths which ensue from that salvation. However, to say whom we believe, implies knowledge
of the person we acknowledge as Lord
and Savior. This knowledge is gained only by experience; it cannot be received by information alone. When we begin our Christian life by belief, and
our hearts are moved to gratitude, we come across the exhortation to consider him (Heb. 12:2, 3) which is a
step towards knowing him. And we read of Paul's own aspiration to know him. (Phil. 3:10.) Of all
Christians, Paul was able to say what he
believed (for he had had years of experience defending the faith) but in this
Philippian passage he is saying that he was still desirous of knowing Christ.
EXPERIMENTAL KNOWLEDGE
His
first experience in getting to know him and the power of his resurrection was
on the Damascus road when the risen Lord barred his path of persecution. He
obtained his first item of knowledge in answer to the question "Who art
thou, Lord?" The answer was plain and direct: -- "I am Jesus whom
thou persecutest." Jesus could have answered: "I am the Christ. All
power is given unto me in heaven and in earth"; but he gave the answer
which touched Saul at his heart -- for the name of Jesus was hated by him. Thus
did he begin to know! And when, complying with his Lord's instructions, he went
to Damascus and was commissioned by his risen Lord, the scales of ignorance
fell from his eyes. How could he ever forget the power of Christ's resurrection
thus manifested to him? He mentions his sight of the Lord in
1 Cor. 15:5, where
he is glad to be able to corroborate the other disciples' assurance of Christ's
resurrection, and by it proves that his faith and our faith is not vain.
And
in another sense he knew him and the power of his resurrection (Phil. 3:10)
namely, in justification. He who claimed that he was a Pharisee, and that, as
touching the righteousness which is in the law, he was blameless, was reckoned
righteous by his faith in God who raised up Jesus our Lord from the dead. (Rom.
4:25.) Brought up in Jerusalem at the feet of Gamaliel, and taught according to
the perfect manner of the law of the fathers (Acts 22:3), he was no doubt a
fine example of a true Israelite, but he had come to know his Lord and His
resurrection, and all his high standing as a Jew had gone, forever gone. Such
was the man who, saying goodbye to Timothy, was affirming that he knew whom he believed. Yes, he did know, yet there he was, years later,
still wanting to know him! In gaining knowledge of him he had also known by
experience the fellowship of his sufferings. Not the similarity of his
sufferings, for his Master had suffered alone and in his redemptive work
necessarily alone. Providentially Paul was never alone when he suffered for his
Lord, for He had promised the disciples, "Lo, I am with you alway, even
unto the end of the age." That promise, coupled with Paul's sight of his
risen Lord, was the staying power that helped him when he knew the fellowship
of His sufferings. And always in such sufferings he had had the compensation
referred to earlier: -- when Asia turned away from him, there to compensate and
cheer him was the ministry of the faithful Onesiphorus; when Demas forsook the
faith there was the heaven sent companionship of Luke. This knowledge of Christ
together with the fellowship of his sufferings even to the extent of being made
conformable to his death, was that which spurred Paul on, that he might attain
unto the out-resurrection from the dead ones. How he wanted to attain unto that resurrection! Then his yearning to
know would be satisfied by sight, face to face; and with him in that day all
that love Christ's appearing! Because of this confidence in knowing him Paul
was equally persuaded that that which he had committed to him, his Lord would
keep "until that day."
THAT WHICH I HAVE COMMITTED UNTO HIM
A
question may arise here. Paul tells of his desire to know Christ in Phil. 3.
Was he saying in his last epistle (2 Tim. 1:12) now I know (other than sight) 1 Probably not, for had he lived yet
more years his craving to know Christ would still have been intense.
Can
we give the same confident testimony as Paul? Looking back on life and in spite
of trials, can we say, "I know whom I have believed"? Let us assume
we are able, what would we say next? Would we go on to say, with equal
confidence, that we are persuaded that he is able to keep that which we have
committed to him against that day? Inevitably so! If we could not commit all to
him against that day, then we must doubt whether we truly know whom we have
believed. But because we believe, and then know him in fellowship, and because
we believe his promise to come again and receive us unto himself, instinctively
we hand our hopes, our future, to him and in patience (cheerful, constant
endurance) possess we our souls. What exactly have we committed to him?
According to the text we have committed to him that which we hope to receive
back in that day, enhanced, of course. We have committed to him life, and with
it the opportunities of worship and service. Many promises enthrone our hopes
-- all that really matters we leave in his hands, confident because we know
whom we have believed.
In
this matter we can examine ourselves by a very plain truism, a Bible principle
and an axiom that all mankind will accept "Where your treasure is there
will your heart be also. " All will agree that our hearts are there, and
we wait for one event His appearing. Though limited by the flesh we are so in
tune with the prospect that Paul speaks as though we are already risen. When
Christ who is our life, shall appear, then shall we also appear with him in
glory. - Col. 3:1-3.
- B. J. Drinkwater, Eng.
"I will bring
them again into their land that I gave to their fathers."
- Jeremiah
16:15.
ISRAEL'S RIGHT TO THE LAND
Some,
who sympathize with Israel's plea for national security have, nevertheless,
some lingering doubts whether Israel has a legal and moral right to the land.
The Arab leaders claim that Israel's insecurity arises inevitably from the
implementation of the U.N. Partition Plan. This, they argue, was an act of
international piracy at the expense of Arab territory. Here, briefly
summarized, is Israel's fourfold claim -- (1) Biblical, (2) Historical, (3)
Under International Law, and (4) The claim of the Land itself.
(1) THE BIBLICAL CLAIM
In
the words of Ezekiel 11:15, "The [Arab] inhabitants of Jerusalem have said
I to all the house of Israel ... unto us is this land given in
possession." But the rest of the passage includes the words: "Thus
saith the Lord God: . .. I will . . . assemble you out of the countries where
ye have been scattered, and I will give you the land of Israel." - Eze. 11:17.
The
Palestine Royal Commission stated in the opening paragraphs of its report,
"No other problem of our time is so deeply rooted in the past." Those
roots reach back to the days when God said unto Jacob: "I am God Almighty
. . . and the land which I gave unto Abraham and Isaac, to thee I will give it,
and to thy seed after thee will I give
the land." (Gen. 35:11-12.) "It shall no more be said: The Lord
liveth, that brought up the children of Israel out of the land of Egypt; but.
The Lord liveth, that brought up the children of Israel from ... all the lands
whither he had driven them: and I will
bring them again into their land that I gave unto their fathers." (Jer. 16:14, 15.)
"And
they shall no more be pulled up out
of their land which I have given them, saith the Lord thy God." (Amos
9:15.)
(2) THE HISTORICAL CLAIM
"Always
or almost always since the fall of the Jewish State some Jews have been living
in Palestine." (Report of Palestine Royal Commission.) By 1845 the numbers
were 12,000, in 1881 25,000, in 1914 over 80,000 and so on up to 1936 when the
figure was over 400,000. Whether in possession or in exile, however, the people
of Israel have remained an identifiable
community for over 3,500 years. In explanation of this historical
phenomenon the devout Jew or Christian points to such passages as Jeremiah
31:35, 36 which reads: "Thus saith the Lord, which giveth the sun for a
light by day, and the ordinances of the moon and of the stars for a light by
night ... if those ordinances depart from before me, saith the Lord, then the
seed of Israel also shall cease from being a nation before me for ever."
Palestine
(and the former land of Canaan) was, for a total of over 1,500 years, the national homeland of the people of Israel.
Israel has thus had a much longer period of national sovereignty than any of
the great nations or empires of history. Prior to Israel's conquest under
Joshua no single nation owned and occupied the land. Furthermore, only Israel
has owned and occupied the land as a sovereign state at any time throughout its
history. Moreover, the Jews never abandoned their homeland or surrendered their
title to it. They never forgot it and throughout the centuries of the
dispersion prayed for their return to the land as a free people.
(3) THE CLAIM UNDER INTERNATIONAL LAW
Distribution
of the Ottoman Empire
The
establishment of a National Home for the Jewish people in Palestine was an
integral part of the scheme for the distribution of the Ottoman Empire
following Turkey's defeat in World War I. This scheme also included the
creation of the Arab states of Syria, Iraq, Lebanon, Saudi Arabia, and Yemen. The Jewish title to Palestine has equal
force, therefore, with the respective Arab titles to their separate states.
The Balfour
Declaration
The
foundation document of Israel's claim under the Law of Nations was the
statement of the British Government dated 2nd November, 1917, and known as the
Balfour Declaration. Previously approved by President Wilson of the United
States and its substance incorporated in the peace treaty between the Allied
powers and Turkey it read as follows:
"His
Majesty's Government view with favor the establishment in Palestine of a national home for the Jewish people and
will use their best endeavors to facilitate the achievement of this object it
being understood that nothing shall be done which may prejudice the civil and
religious rights of existing non-Jewish communities in Palestine or the rights
and political status enjoyed by Jews in any other country." (Signed)
Balfour.
Arab
acceptance o f the Balfour Declaration
On
the 3rd January, 1919, an agreement was signed between Emir Feisal (leader of
the Arab delegation to the Peace Conference, 1919) and Dr. Weizmann of the
Jewish Agency. It confirmed that "all such measures shall be adopted as
will afford the fullest guarantees for carrying into effect the British
Government's declaration of 2nd November, 1917." Note: "The Emir Feisal, in concluding this agreement in his
father's name, was not, it is true, directly representing the Arabs of
Palestine, but the Arabs regarded Syria" (including Palestine) "as
one country, and in Syria the Emir's leadership had been accepted." (Vide
Palestine Royal Commission Report.) Emir Feisal later withdrew his support
because French action prevented the implementation of the pledges concerning
Syria. This had nothing to do with the Jews, of course, and in any event the
achievement of national independence by Syria has long since removed this
obstacle to settlement.
The
Arab delegation to the Peace Conference, 1919, put on record on the 1st March,
1919: "Our deputation here in Paris is fully acquainted with the proposals
submitted yesterday by the Zionist Organization to the Peace Conference and we
regard them as moderate and proper. We will do our best, in so far as we are
concerned to help them through we will
wish the Jews a most hearty welcome home."
United States
Congress, June 30, 1922
"Whereas
the Jewish people have for many centuries believed in and yearned for the
rebuilding of their ancient homeland, and whereas owing to the outcome of the
World War and their part therein the Jewish people are to be enabled to
recreate and reorganize a national home in the land of their fathers . . .
therefore . . . Congress assembled . . . favors
the establishment in Palestine of a national home for the Jewish people."
Palestine
Royal Commission
Remarking
on the effect of the Balfour Declaration on world Jewry's contribution to the
Allied victory the Report said: "The Arabs do not appear to realize . . .
that, in so far as the Balfour Declaration helped to bring about the Allies'
victory, it helped to bring about the
emancipation of all the Arab countries from Turkish rule."
Commenting
on the creation of Trans-Jordan the Report said: "The field in which the
Jewish National Home was to be established was understood at the time of the
Balfour Declaration to be the whole of
historic Palestine."
League of
Nations
On
the 24th July, 1922, the League approved the Mandate for Palestine. Article 2
read: "The Mandatory shall be responsible for placing the country under
such political, administrative and economic conditions as will secure the establishment of the Jewish National Home." A
later suggestion by the Arabs, that the establishment of a Jewish state was
never envisaged, was denied by Mr. Winston Churchill in evidence before the
Palestine Royal Commission. Moreover, nowhere in the Mandate are any people but
the Jews referred to by name.
United Nations
In
1947 the U.N. Special Committee on Palestine in its report to the General
Assembly reaffirmed (para. 146) "Both the Balfour Declaration and the
Mandate involved international
commitments to the Jewish people as a whole." Incidentally, the
Partition Plan provided for a separate Arab state of Palestine also. In the
outcome, however, this part was taken by Jordan.
It
is understandable that these events should remind the Jews of the words of the
prophet Joel: "Behold, in those days, and in that time, when I shall bring
again the captivity of Judah and Jerusalem, I [the Lord God of Israel] will also
gather all nations, . . . and I will plead with them there for my people and
for my heritage Israel, whom they have scattered among the nations and parted
my land. " - Joel 3:1, 2.
(4) THE CLAIM OF THE LAND ITSELF
On
each occasion when they were driven into exile the Jews left behind a fertile land. When they began to return in
large numbers in the 19th century the ancient hills were bare, large scale
erosion had robbed the fertile land of its rich top soil and well watered areas
had become malarial swamps. The U.N. Special Committee on Palestine commented
in their report: "The Jews have
brought to agriculture in Palestine both capital and skill which together have had a profound effect on the country, transforming
it from waste and neglected land to fruitful ground, so that it may be truly
said that they have made 'the desert to blossom as the rose.'"
"And
the desolate land shall be tilled whereas it lay desolate in the sight of all
that passed by. " - Ezekiel 36:34.
Jewish industry and capital
have put immense wealth into otherwise worthless land. The Palestine Royal
Commission reported that in six years alone (1919 to 1925) the Jews spent
L6,000,000 on the National Home. The highlights of progress to date are:
0,000,000 trees planted by the Jewish National Fund alone -- during the first
four years of the life of the state the water supply trebled -- many Jewish
villages, towns and cities have been built, the most outstanding being the
large city of Tel Aviv which occupies a site which was sand dune 50 years agoa
total of 920,000 acres are under cultivation -- the Jewish National Fund now
tackles the reclamation of 250,000 acres of hillsides which have never been
cultivated, even in Bible days. Prior to the War of Independence there were
also large scale land purchases by Jews from
Arabs. During the three years 1933-1935 alone the Palestine Royal Commission
observed that Arabs sold land to the Jews to the value of L4,202,000 (at
enhanced prices). Apart from the many private transactions the Jewish National
Fund bought, prior to the establishment of the State, over 235,000 acres.
"And fields shall be bought in this land, whereof ye say it is desolate.
" - Jeremiah 32:43.
"The
Lord bath founded Zion, and the poor of his people shall trust in it."
(Isaiah 14:32.) "1 will set mine eyes upon them for good, and I will bring
them back to this land ... and I will build them, and not pull them down."
(Jer. 24:6.) "Behold, I will gather them out of all countries . . . and I
will bring them again unto this place, and I will cause them to dwell
safely." (Jer. 32:37.) "And they shall be safe in their land . . .
when I have ... delivered them out of the hand of those that served themselves
of them. " - Ezek. 34:27.
THE RIGHTS OF ISRAEL'S ARABS
Arab Land
Rights
The
Jewish State of Israel has respected the
rights of Arabs within its borders. At no time has it displaced Arabs.
Those Arabs, and for that matter nearly half as many Jews also, who, as a
result of the changes created by the 1948 hostilities, were unable to return to
their former lands and homes, were compensated in land or cash as desired by
the claimant.
Arab communal
life
The
Arab population of Israel totals 192,000. They are fully integrated into the
State, have their own communal life, elect
their own members of Parliament, and share fully in the benefits of the social
services. On the other hand, whole Jewish national communities have been
expelled from several Arab countries. In Government offices, public
institutions, Jewish collective settlements and the main industrial
enterprises, Arabs receive equal pay with
their fellow Jewish workers.
THE ARAB REFUGEE PROBLEM
The
salient points from Israel's viewpoint are as follows:
There
is indisputable evidence that Israel did all in its power to persuade the Arabs
to stay.
Emile
Ghoury, Secretary of the Arab Higher Executive, stated in an interview on the
6th September, 1948: "The fact that there are these refugees is the direct
consequence of the action of the Arab states in opposing partition and the
Jewish State. The Arab states agreed upon this policy unanimously and they must
share in the solution of the problem."
The
original number that left Israel is not as high as the Arabs claim. Israel
gives the figure as 587,000 of which approximately 117,000 with industrial,
trade and professional experience, have been absorbed into the economies of
other Arab countries. But this is only one side of the balance sheet. On the
other side are the 350,000 Jewish refugees from Arab and adjoining Moslem
countries who, with few exceptions, had to leave all their property behind.
Israel's
Family Reunion Scheme has done something to relieve the problem, but Western
political leaders, including a special U.S. Senate Committee on Foreign
Relations, have publicly acknowledged that the problem cannot be resolved apart
from resettlement of refugees in other Arab countries. The capital is available
for, in addition to Arab oil revenues, U.N. Relief and Works Agency has already
allocated one hundred million dollars; the U.S. Government has offered
financial help and Israel has not only accepted the principle of compensation
but has already released frozen bank deposits belonging to Arab refugees. Ll.
Million sterling has already been paid out and the balance of L3 millions is in
process of payment. Land also is available. The three neighboring Arab
countries of Syria, Jordan, and Iraq, average only 40 inhabitants per square
mile of territory whereas Israel averages 225 of whom 24 are Arabs. Moreover,
until the desert areas of the Negev are fully reclaimed Israel's population is
concentrated in little more than one third of the total area of the land.
American experts on land conservation have affirmed that there is scope for the
introduction of irrigation schemes and improved methods of cultivation which
would enable Syria and Iraq alone to support approximately 14,000,000
additional population.
The
problem will not be solved, however, until the Arab leaders are willing to seek
a settlement in cooperation with Israel.
- Laurence H. Bunker, Eng.
"Can ye .
. . be baptized with the baptism that I am baptized with? " - Mark 10:38.
The
searching question of our text, which Jesus put to two of his disciples,
reveals much concerning the privilege and cost of discipleship. So also his words
on another occasion: "I have a baptism to be baptized with; and how am I
straitened till it be accomplished!" (Luke 12:50). To better understand
the significance of our Lord's baptism, however, and of our own privilege of
sharing therein, it will be helpful if we first consider the baptism of John.
THE BAPTISM OF JOHN
John
was the last of the prophets. ("The law and the prophets were until John.
"
- Luke 16:16). His mission and baptism concerned only Israel. They were
a people in covenant relationship with God, but a most decadent and corrupt
condition had set in, affecting all classes of the people. John's work was to
induce a state of repentance in Israel, so that their covenant relationship
with God might be retained and maintained, and they be prepared for the
greatest event in their history, the advent of the long promised Messiah. John
introduced the rite of baptism to illustrate this repentance, figuratively
washing away their sins, as we read: "Then went out to him Jerusalem, and
all Judea, and all the region round about Jordan, and were baptized of him in
Jordan, confessing their sins." (Matt. 3:5, 6.) And again, John's own
words "I indeed baptize you with water unto repentance. " - Matt.
3:11.
Prior
to his imprisonment the Baptist spoke also of a baptism of fire. Continuing the
quotation given above: "I indeed baptize you with water unto repentance;
but he that cometh after me . . . shall baptize you with holy spirit, and with
fire. Whose fan is in his hand, and he will thoroughly purge his floor, and
gather his wheat into the garner; but he will burn up the chaff with
unquenchable fire." - Matt. 3:11, 12.
In
these words the Baptist speaks of the Jewish nation of his day as being
composed of two classes, wheat and chaff, the one to be gathered into the
garner, the other to be burnt with fire. Fire is usually symbolic of
destruction, and the context shows it has that significance here. For the chaff
to be burnt up with fire would mean that its destruction would be complete, no
one would be able to extinguish the fire until it had done its work. The
fulfillment of this part of the prophecy occurred in A.D. 70, when the fire of
trouble destroyed the Jewish polity.
From
this we may see how mistaken are those Christians who pray for baptisms of
fire. The immersion of the nation in the fire of destruction was a punishment,
not a blessing, the result of their unfaithfulness. The wheat element, however,
the faithful remnant who accepted Christ, received the other baptism, the
baptism of the holy spirit, which came upon them at Pentecost, as we will note
in a subsequent paragraph.
SIGNIFICANCE OF THE BAPTISM PRACTICED
BY OUR LORD'S DISCIPLES PRIOR TO
PENTECOST
That
repentance was also the significance of the baptism practiced by our Lord's
disciples prior to Pentecost may be seen by reference to Matt. 4:17: "From
that time Jesus began to preach, and to say, Repent, for the kingdom of heaven
is at hand." When, therefore, we read (as we do in John 4:1, 2) that the
Lord employed, in his ministry, the symbol of baptism, we must understand such
baptism had the same significance as John's baptism. Jesus was continuing the
work begun by John, who was now in prison. (Matt. 4:12). The baptism enjoined
on his disciples after his resurrection (Matt. 28:19) had a very different
significance, as we shall see.
CHRISTIAN BAPTISM
In
what does Christian baptism consist? To this question we would reply:
"Complete surrender of our own will, and entire consecration of our lives
-- all that we are and have; all that we hope to be or possess; -- to the will
of God, even unto death."
Was
not this the case with Jesus, our great Forerunner? His complete submission to
the Father's will was foretold in the Law, the Psalms and the Prophets. The
Psalmist had foretold his ready acquiescence: "Then said I, Lo, I come: in
the volume of the book it is written of me, I delight to do thy will, O my
God." (Psa. 40:7, 8). The writer to the Hebrews quotes these words, and
applies them to our Lord, when, at his first advent, he came to offer himself
as the efficacious antitypical sacrifice. "For it is not possible that the
blood of bulls and goats should take away sins. Wherefore when he cometh into
the world, he saith, Sacrifice and offering thou wouldest not, but a body hast
thou prepared me: in burnt offerings and sacrifices for sin thou hast had no
pleasure. Then said I, Lo, I come (in the volume of the book it is written of
me), to do thy will, O God." (Heb. 10:4-7).
Yes,
Jesus could truly say, "In the volume of the book it is written of me. I
can trace my appointed task in the Passover lamb, in the bullock of the
Atonement Day, in the utterances of the Psalmists, and in the prophecies,
especially in the 53rd chapter of Isaiah. Yes, in the volume of the book it is
written of me, I see clearly portrayed therein what is required. Thy will is
revealed in thy book. Lo, I come, no matter what the cost, to do thy will, O
God."
We
who are following in the footsteps of Jesus realize that this same truth has a
secondary application to us. The volume of the book reveals that the seed of
Abraham is composite, "a secret hidden from ages and generations but now
made manifest to the saints." (Col. 1:26.) The course marked out for Jesus
is the one his footstep followers must also traverse for, as a class, they were
chosen in him before the foundation of the world. Each one whose eyes have been
opened to see this great and high calling may say, indeed must say, with due reverence and humility, but nevertheless in
fullness of faith, "in the volume of the book it is written of me." Gladly I respond to thy
gracious invitation "Lo, I come, to do thy will, O God." Indeed, to
the question in the text quoted at the head of this article, did not our Lord
himself say to his disciples, and through them to us "Ye shall indeed
drink of my cup, and be baptized with the baptism that I am baptized
with." - Matt. 20:23.
THREE ASPECTS OF CHRISTIAN BAPTISM
While
there is but the one true baptism for Christians, ("One Lord, one faith,
one baptism, " - Eph. 4 5), this baptism may be regarded from three
aspects:
1)
Baptism into the body of Christ
2)
Baptism into Christ's death
3)
Baptism into holy spirit
The
first of these aspects is mentioned by Paul in 1 Cor. 12:12, 13, 27, where he
writes: "For as the body is one, and hath many members, and all the
members of that one body, being many, are one body so also is Christ. For by
one spirit are we all baptized into one body ... Now ye are the body of Christ,
and members in particular."
The
second aspect is brought to our attention in Rom. 6:3, 4, where the apostle
asks: "Know ye not that so many of us as were baptized into Jesus Christ
were baptized into his death? " Moreover, he goes on to say:
"Therefore we are buried with him by baptism into death: that like as
Christ was raised up from the dead by the glory of the Father, even so we also
should walk in newness of life."
A
much misunderstood passage may be appropriately noted here. It appears in 1 Cor. 15:29, which reads: "Else what shall they do which are baptized for
the dead, if the dead rise not at all?"
During
the Dark Ages there arose the idea of substitutionary baptism. Christians whose
friends had died without being baptized were baptized for them
representatively. Authority for this practice was claimed to be based on this
verse. This, however, is a misunderstanding of the passage.
The
theme of the fifteenth chapter of the first letter to the Corinthians is the
resurrection of the dead. This fundamental doctrine was being denied by many,
and the Apostle is arguing in its defense. Verse 29 is merely one more argument
in support of the doctrine. Of what use would be their consecration to death,
to be dead with Christ, to participate with him in the great atonement
sacrifice on behalf of the dead world, --
what value would this be if
so be that the dead rise not? That is his
question -- and the implied answer, of course, is that it would be of no use at
all. Participation in such a baptism would benefit no one, if the dead rise
not. In verse 30 he presses his point still further: If the dead rise not,
"why stand we in jeopardy every hour?"
In
the Diaglott, Benjamin Wilson, in a footnote to verse 29, furnishes an
illuminating exposition from the pen of the noted Bible commentator, Adam
Clarke. We quote:
"If
there be no resurrection of the dead, those who, in becoming Christians, expose
themselves to all manner of privations, crosses, severe sufferings, and a
violent death, can have no reward, nor any motive sufficient to induce them to
expose themselves to such miseries. But as they receive baptism as an emblem of
death, in voluntarily going under the
water, so they receive it as an emblem of the resurrection unto eternal life,
in coming up out of the water. Thus they are baptized for the dead, in perfect faith of the resurrection. The
three following verses seem to confirm this sense."
The
Master himself draws our attention to the third aspect from which the one true
baptism for Christians may be regarded, in Acts 1:5: "John, indeed,
immersed in water, but you will be immersed in holy spirit, after a few days.
" - Diaglott.
The
"few days" soon passed and then, "when the day of Pentecost had
fully come," the promise of the Father, to endue them with power from on
high, was fulfilled. - Luke 24:49; Acts 1:8; 2:1-4, 37-41.
It
will be remembered that, at Pentecost, there were only Jewish believers.
However, three and a half years later, the Apostle Peter, to whom had been
given the keys of the kingdom, (Matt. 16:19) and who had used one of those keys
at Pentecost, to open the door of the Gospel Dispensation to the Jews, used the
other (there were only two) to open the door to the Gentiles. Readers will
recall the account of the experience which Peter had in connection with
Cornelius and other consecrated Gentile believers. (Acts 10.) It was on this
occasion that Peter "remembered" the Lord's word, recorded in Acts
1:5, quoted above. - See Acts 11:15, 16.
TWO PHASES OF CHRISTIAN BAPTISM
It
is apparent that Christian baptism has two phases:
1)
Instantaneous, or initial
2)
Gradual
In
the case of our Lord, as soon as he became a man (which, under Jewish law was
when he became thirty) he presented himself to John at Jordan; -- not, indeed,
confessing his sins, for he was "holy, harmless, undefiled, separate from
sinners," but to symbolize, in water, that which had already taken place
in his heart, namely, his complete consecration to do the Father's will, in
harmony with Psa 40:7, 8, and Heb. 10:7 previously noted.
This
might be said to represent the instantaneous or initial phase in his case. But
this was not the end -- it was only the beginning. His words "I have a
baptism to be baptized with; and how am I straitened till it be
accomplished!" (Luke 12:50) were spoken three and a half years later, as
he was nearing the cross. Between Jordan and Calvary he was experiencing the
gradual phase of his baptism; -- dying daily, pouring out his life, doing the
Father's will until, on the cross his baptism into death was complete.
Thus
it is with Christ's footstep followers. The instantaneous or initial phase has
reference to the early experiences of our life of consecration, when we vowed
to be dead with Christ, and received in place of the human life forfeited, the
commencement of a new spiritual life, the begetting of the spirit.
The
gradual phase consists in the outworking and completion of our covenant of
sacrifice in the daily life, our little all being kept on the altar until it is
finally consumed.
CHRISTIAN BAPTISM DISTINGUISHED FROM JOHN'S BAPTISM
Foregoing
we have seen that, whereas John's baptism was for Jews only, and symbolized
repentance from sins, Christian baptism is for both Jews and Gentiles (as many
as the Lord our God shall call. - Acts 2:39). In the case of our Lord Jesus it
signified the immersion into the will of God of a sinless one, and, in the case
of his followers, the immersion of men and women reckoned sinless -- their
faith being counted to them for righteousness. - Rom. 4:3, 23-25.
This
distinction between John's baptism and Christian baptism is shown in Acts
19:1-7: "And it came to pass, that, while Apollos was at Corinth, Paul
having passed through the upper coasts came to Ephesus and finding certain
disciples, he said unto them; Have ye received the holy spirit since ye
believed? And they said unto him: We have not so much as heard whether there be
any holy spirit. And he said unto them Unto what then were ye baptized? And
they said: Unto John's baptism. Then said Paul, John verily baptized with the
baptism of repentance, saying unto the people that they should believe on him
which should come after him, that is, on Christ Jesus. When they heard this
they were baptized in the name of the Lord Jesus. And when Paul had laid his
hands upon them, the holy spirit came on them."
WATER BAPTISM
In
our discussion thus far, we have said nothing about baptism (or immersion) in
water. Our remarks have been confined to an explanation of the real baptism
which we have considered from various points of view. However, water baptism
does have a place in the consecrated believer's experience. Properly
understood, it is seen to be a divinely appointed symbol of the real baptism.
Unless
the real baptism into Christ has taken place, water baptism has no more
significance than a bath. We do not enter the church by means of water baptism,
but by immersion into Christ, of which immersion water baptism is but a figure.
However, if the true baptism has taken place in our lives, it should be easy to
understand how aptly water baptism illustrates it. As the candidate is lowered
backward into the water, it is a beautiful picture of surrender -- he is
entirely in the hands of the immerser. As the water closes over him, the
picture is one of death and burial; dead with Christ, and buried with him. As
he is raised out of the water, so is represented his resurrection from the
dead, in due time, and resurrection power granted him now, to walk in newness
of life.
It
would be difficult to conceive of a more appropriate figure than immersion in
water, so simple and yet so vividly descriptive of all that immersion into
Christ involves.
As the
act of water immersion is but an open confession of what has already taken
place between the candidate and the Lord, no particular form of words is
prescribed in the scriptures. It has been suggested that as simple a form as
any, and one in harmony with our Lord's commission in Matt. 28:19 and the
Apostle's words in Rom. 6:3 would be about as follows: "Brother John (or
other Christian name) in the name of the Father, and of the Son, and of the
holy spirit, by this authority. I baptize thee, in symbol, into Christ."
REASONS FOR OBSERVING SYMBOLIC BAPTISM
In
the case of our Lord Jesus, the real baptism having taken place in his heart,
he hastened to symbolize it in the waters of Jordan. To the Baptist's
remonstrance: "I have need to be baptized of thee and comest thou to
me?" Jesus replied "Suffer it to be so now, for thus it becometh us
to fulfill all righteousness." (Matt. 3:14, 15). If it was becoming in our
Lord, it could hardly be considered unbecoming in his footstep followers.
To
this most important reason for symbolizing, in water, the real baptism which
has previously taken place in the consecrated believer's heart, there must be
added another, namely, that of witnessing. By undergoing water immersion, he
witnesses, both to the other members of the church, and to any of the general
public who may be present, the fact that he has given his heart to God. That
which has taken place in the secret chamber, between himself and God, is here
expressed, in a divinely appointed symbol, in the presence of God's people and
of the world.
It
is not unusual to see a sign displayed in a shop window announcing a change of
ownership: "This business is under entirely new management." Such
change of ownership might have been learned eventually by the more kindly and
courteous treatment accorded customers, but the public declaration is of value
because it presents the reason which has brought about the change. Moreover, it
is taken as the proprietor's assurance that old methods will be discarded and a
more helpful policy adopted. So, too, when we submit to water immersion, we are
publicly declaring to all, and particularly to our brethren, that henceforth we
are under entirely new management. Self, the old director, has been dismissed,
and Christ is now in control.
A CONFESSION OF HIS FAITH AND CONSECRATION
IS ALL THAT IS REQUIRED OF A
CANDIDATE
In
order to make this witness as effective as possible, it is customary to ask the
candidates a few simple questions, in the presence of their brethren. This
enables them to confess with their lips, as well as by this symbolic act, the
faith and consecration which is in their hearts.
THE RIGHT HAND OF FELLOWSHIP
On
the basis of this confession, and before the water immersion takes place, the
right hand of fellowship is extended by the immerser, or by other
representative brethren.
It
is always a source of encouragement to the Lord's people when they behold
others thus publicly declaring their consecration unto God. We truly rejoice
with those who have come to know Jesus not only as their Saviour, but also as
their Head, who have responded to the solemn invitation, "Are ye able to
be baptized with the baptism that I am baptized with?" by saying in
simple, trustful faith, "Yea Lord, we are able, not in our own strength but
in thine." This strength he will supply. He will never leave or forsake
us. Nothing will ever be able to separate us from his undying love, nor pluck
us from his protecting hand. Moreover Jesus said, "My Father is greater
than all, and no man is able to pluck them out of my Father's hand." (John
10:29.) Thus in this twofold clasp of the Son and the Father, this twofold
embrace of love divine, we are absolutely safe, no power in heaven or earth,
except the reassertion of our own selfwill, can separate us from "the love
of God which is in Christ Jesus." Therefore let us "keep ourselves in
the love of God." - Jude 21.
- Thomas W. Watson -- Eng.
Concluded from previous
issue
In
the Peace-offering sacrifices, not only the High Priest Aaron, but also his
sons took part and partook of the sacrifice. It is significant and remarkable,
that a leavened cake was associated
with this offering. This seems to illustrate the fact that Jesus enjoyed not
only a newer and deeper experience of fellowship with the Father as a result of
his sacrifice, but also with this company whom the Father would draw to him
from amongst men; his brethren, his Church, his bride, his under-priests. The
angels who excel in strength and do God's commandments, these had hitherto been
his associates. But it is suffering sacrifice that provides the deepest
sweetest fellowship. The Lord did not need to be wounded for their
transgressions, nor bruised for their iniquities, but Peter, impetuous and
impulsive Peter did! And affectionate and warm hearted John! And pessimistic
Thomas! And matter of fact Andrew! And guileless Nathaniel! And businesslike
Matthew! All these did, and Martha and Mary and Lazarus, and you and I, and all
the Lord's own from that day to this.
Who
loved me and gave himself for me as my Peace-offering! As my Kinsman-Redeemer,
He gave to God the fellowship which it was the object of man's creation that
man should enjoy with God his Father. What is our response? By following in our
Lord's steps. Presenting our bodies as a living sacrifice should have this
Peace-offering aspect of intimate fellowship with the Father and His Son Jesus
Christ and His people very prominent. The more we seek to lay down our lives
for the brethren, and resign ourselves in fulness of self surrender to the will
of God, the deeper and sweeter and more intimate our fellowship will be with
the Lord and His people. If we are not conscious of this deep sweet communion
let us ask if the sacrificial basis is not lacking; there must be the sacrifice
of the Peace-offering.
THE SIN-OFFERING AND TRESPASS OFFERING
We
now come to the Sin-offering and the Trespass-offering aspects of our Lord's
sacrifice for us. These are detailed in Lev. 4 and 5 respectively. The
Sin-offering was offered because the offerer was a sinner, apart from any
particular transgression. The Trespass-offering was for specific sins. The
former represented the atonement for the original sin of Adam in whom all are
sinners. The latter to the innumerable individual and personal sins added
thereto. Not only was Jesus' soul made an offering for sin but he was wounded
for our transgressions and bruised for our iniquities. Let us consider them
together for they are closely related. From the nature of the three temptations
in the wilderness it would seem as if, prior to his receipt of the holy Spirit,
our Lord did not apprehend this aspect of his Messiahship. If our hearts are so
touched with sympathy for poor suffering humanity that we long and pray for the
Kingdom, think of what it must have been with Jesus. But he was the Messiah!
The angel had proclaimed that he should sit on the throne of his father David,
and that of his kingdom there should be no end. How often must he and his
mother have discussed the matter. He knew the Old Testament by heart, and when
the Holy Spirit came, retired for forty days meditation. He was longing to use
this new God given power for the blessing and liberation of the world. Passing
before his mind's eye were the glorious visions of the prophets describing
Messiah's reign. He was the Messiah; he had the power; how poor the people
were; how desperately in need of the bare necessities of life. Could he not use
this power to satisfy their material needs, to make the stones into bread? How
badly they required leadership; they were like sheep without a shepherd. How
easily could he win their allegiance to himself by demonstrating his Divine
origin and mission by some miraculous sign, such as throwing himself from the
pinnacle of the temple. His power now was such that he could take over the
government of the world, cooperating with what was best in the existing systems
of rulership, cleansing them of greed and graft. All the kingdoms of the world
could be his now, and the blessings he longed to bestow could be immediately
realized. These visions faded and another very different series passed in
review. We have a clue to these in the talk our Lord had with the two disciples
on the way to Emmaus. They were perplexed by the same position as had
confronted him. "'O fools and slow of heart to believe all that the
prophets have spoken; ought not Christ to have suffered these things and to
enter into his glory;' and beginning at Moses and all the prophets he expounded
unto them in all the scriptures the things concerning himself." Our Lord came
from the wilderness with a clear view of the course he had to take. Hitherto he
had been offering daily to the Father only the sweet savour offerings of the
Burnt, the Meal and the Peace-offerings. He could continue so to do, but in
conjunction with another offering of a very different character. Before, he had
grown in wisdom and stature and in favor with God and man. He had enjoyed the
respect, esteem and affection of all with whom he came in contact. Now he knew
he had to die, not as a popular hero, Messiah though he was, but as an offering
for sin, the carcass of that bullock on the day of Atonement, dragged outside
the camp and burned with shame and ignominy. Did Jesus wonder why this should
be? Do we wonder why? We must remember that God did not arrange that Jesus
should be despised and rejected; that his own should hide their faces from him;
that his enemies should plot against him; that he should be scourged, spat
upon, buffeted and crucified. That all came naturally and spontaneously from
the evil in the hearts of men. It was the nature and inevitable reaction when
the light shone in darkness and the darkness sought to quench it. God is
responsible only for permitting it. But just how does this make Jesus a Sin and
Trespass-offering? Just allowing wicked men to have their wicked way with him.
In this way our Lord was the perfect representation of God; whatever they did
to him they were doing to God, of whom he was the perfect representation. Not
only so, but it demonstrated what sin in man had always been doing to God.
"The reproaches of them that reproached Thee are fallen upon me," was
prophetically said of the Lord. Jesus stood before God as representative man,
our Kinsman-Redeemer. From him, Divine Justice required expiation for man's
sin. Standing between God and man, he exposed himself to the full fury of sin
in man and made full atonement. This reaction on the part of Jesus to the
contradiction of sinners against himself was as spontaneous and natural as was
the reaction of darkness in its endeavor to quench the light. The great mother
love of Jesus, beyond our comprehension, the overflow of the love in the heart
of the Father, could not but take upon itself the sins of the fallen children
of Adam whom it was his mission to save. He must needs be identified with them,
even in respect of their sin. It was as if the Lord stood before the Father, as
Moses stood before God after Israel's grievous transgression with regard to the
golden calf. This people have sinned a great sin," Moses said, "yet if
Thou wilt forgive their sin -- and if not, blot me I pray Thee out of the book
which Thou halt written." (Exod. 32:31, 32.) In effect Jesus said, How
great is the sin of this people whom I came to save. How do they reproach Thee
continually by their wickedness. Let me bear this reproach for Thee and for
them, and bearing their sins, die as their sin-offering, enduring to the utmost
all the reproaches which they heap upon Thee!
What
is our response to Jesus as our Sin-offering and Trespass-offering? Let us go
unto him without the camp, hearing his reproach. Only the blood of those beasts
whose body was burned outside the camp could be taken into the Most Holy. The
blood represented the life and the type teaches what is so abundantly
illustrated elsewhere, that it is only as we suffer with him that we shall
reign with him.
He,
"Who loved me and gave Himself for me," made up for my lack in the
sweet savour offerings and atoned for my sin in the Sin and Trespass offerings.
And
so, beside Thy sacrifice
I
would lay down my little all;
'Tis
lean and poor I must confess,
I
would that it were not so small.
But
yet I know Thou lost accept
My
grateful offering unto Thee,
For
Lord 'tis love that dotli it prompt,
And
love is incense sweet to Thee.
- Alex D. Kirkwood
Psalm 110:1
Question
Please
explain Psalm 110:1, which reads as follows: "The Lord said unto my Lord,
Sit thou at my right hand until I make thine enemies thy footstool. "
Answer:
We
will first state our understanding of the passage and then submit Scriptural
proof as to the correctness of our exposition.
(a) Explanation of text:
First,
then, as to our understanding of the passage: In this verse, David, writing
under the influence of God's holy spirit, reports a revelation of Jehovah's
intention in regard to Messiah. In vision he, David, heard Jehovah addressing
one, who though David's son, was yet his superior. David heard Jehovah say to
this great One: " Sit thou at my right hand, until I make thine enemies
thy footstool."
(b) Scriptural proof as to the correctness of this interpretation:
Let
us now examine the Scriptures in proof that this understanding is correct.
That
the Psalm was written by David is a fact accepted by most scholars of repute.
To begin with, it bears a superscription which reads "A Psalm of
David"; thus, on its very surface, it claims to have been written by him.
Moreover, in the New Testament our Lord Jesus himself evidences his belief that
David wrote it. (Matt. 22:43; Mark 12:36; Luke 20:42.) Not only so, but Jesus
declares also that when David wrote this Psalm he was "in spirit,"
that is to say, he was aided and guided by, or under the influence or control
of, the holy spirit of God. Accepting this New Testament confirmation of the
fact that David was the author of our Psalm, it follows that the expression
"my Lord" means David's Lord; that is to say, David's Master, his
Superior, his "Adon."
However,
the first occurrence of the word Lord refers not to David's Adon, but to
Jehovah. This is signified by the fact that here the word "Lord"
appears, in most Bibles, in small capital letters. The meaning may be seen more
clearly by reference to the Revised Version, which reads:
"Jehovah
saith unto my Lord, Sit thou at my right hand, until I make thine enemies thy
footstool."
Just
now we referred to Matthew 22:43. Let us read that verse, together with the
four verses which form its context, and note the additional light they throw on
its inspired statement of the Psalmist. Commencing with Matthew 22:41 and
reading from the Revised Version:
"Now
while the Pharisees were gathered together, Jesus asked them a question,
saying, What think ye of the Christ? whose son is he? They say unto him, The
son of David. He saith unto them, How then doth David in the spirit call him
Lord, saying,
The
Lord saith unto my Lord, Sit thou on my right hand, till I put thine enemies
underneath thy feet?
If
David then calleth him Lord, how is he his son?"
Considering
these verses carefully we note, first, that in asking the Pharisees "What
think ye of the Christ?" our Lord was not asking them what they thought
about himself. True, he was the Christ, but he was not, in this question,
insisting on that title. Rather, he is drawing them out. It is as though he had
asked: "What have your studies of the Old Testament led you to understand
is to be true of the great Messiah, when he comes? Whose son, whose descendant
is he to be?" There was, of course, only one reply for them to make:
"The son of David." This was common knowledge. The Scriptures had
established this fact beyond question. (See, for example, 2 Sam. 7:8-17; Psa.
89:3, 4; Psa. 132:11; Amos 9:11.) Not only the Pharisees, but the masses of the
people, too, were well aware that Messiah was to be of David's line. - See
Matt. 1:1; 9:27; 12:23; 15:22; 20:30, 31; 21:9, 15; Luke 1:32.
Yes,
all were agreed that according to the predictions of the Prophets, the Messiah
was to be a son of David, and the heir of his throne. But now, having by this
preliminary query prepared the way for his main question, our Lord puts it to
them "How then doth David in spirit call him Lord?" "How do you
explain this remarkable language which David employs here, in Psalm 110, verse
1? What is the reason that justified -- nay, what is the reason that, under the
influence of the holy spirit, impelled-David to call him Lord?"
It
is easy for us, with the New Testament in our hands, to answer our Lord's
question. David's son was David's Lord, in the prophetic vision unfolded to
David which he records in this Psalm, because, at the time that vision would
meet its fulfillment, this great son of his would have become his Lord.
Following his birth as a babe, he would have pursued the path marked out for
him by the Father to, and beyond, Calvary. Highly exalted as a reward for his
faithfulness, he would now become the Everlasting Father of the human race. As
such he would be David's Father -- David's Life giver. (See Isa. 9:6; Rev.
22:16.) By his question, then, our Lord intimates to the Pharisees that,
understanding merely that Messiah was to be a son of David, and failing to
understand this verse, which declared that Messiah was also to be David's Lord,
they had but a poor, outside, view of the real nature, character, and work of
the long promised Messiah. It was not a mere monarch, somewhat like David, that
was needed. It was one who was fit to be David's monarch, and the monarch of
all monarchs, one who would have power with God, and whose throne might be
established in the hearts of men.
This
Psalm is quoted not only by our Lord in Matthew, Mark, and Luke's accounts, but
also elsewhere in the New Testament. The first verse is quoted by Peter in his
great sermon on the Day of Pentecost, a sermon which carried conviction to the
minds of three thousand hearers. -Acts 2:34, 35, 41.
In
1 Cor. 15:25 we are told that Christ "must reign until he hath put all
enemies under his feet" - language which is quite evidently borrowed from
David.
Again,
in the first chapter of Hebrews, verse 13, the inspired writer, in showing the
supreme excellence of the Christian dispensation over the past, and the vast
superiority of Christ over all the angelic order of beings, exclaims
triumphantly in concluding his argument: "But to which of the angels said
he at any time, Sit thou on my right hand, until I make thine enemies thy
footstool" as God did say to Jesus the Messiah, as you will find recorded
in the 110th Psalm of David. This is the culminating point of the writer's
argument, and its force rests upon the universal acknowledgment of his hearers
that this Psalm referred to the Messiah, and that there was only one being in
all the universe so high, so exalted, so powerful, to whom its language could
be applicable, and that that Being was David's Son and David's Lord.
Nor
are we left in doubt as to the occasion in the experience of our Lord when this
prophetic utterance of David would meet fulfillment. Would it be when Jehovah
brought him into existence as the mighty Logos? Did Jehovah then say to him: " Sit thou on my
right hand, until I make thine enemies thy footstool? Was it when his life was
transferred to earth as a babe at Bethlehem? Was it when he consecrated himself
at Jordan? No! it was on none of these occasions. It was when, following his
death and resurrection he ascended to heaven. Have we a Scripture to prove
this? Yes, indeed. Hear the writer to the Hebrews, in chapter 10, verses 12 and
13 (Heb. 10:12-13).
"But
this man, after he had offered one sacrifice for sins for ever, sat down on the
right hand of God; from henceforth expecting till his enemies be made his
footstool. "
And
again, in Ephesians 1:19-22, where the Apostle speaks of the mighty power of
God:
"Which
he wrought in Christ, when he raised him from the dead, and set him at his own
right hand .. . and put all things under his feet. "
St.
Peter, too, takes up a similar strain, when in 1 Peter 3:22, he speaks of the
resurrection of Jesus Christ:
"Who
is gone into heaven, and is on the right hand of God; angels and authorities
and powers being made subject unto him."
Concerning
the Messiah of Jewish hopes we have found in the foregoing discussion at least
two things taught in the Scriptures, and condensed in Psalm 110:1:
(1)
He must be a descendant of David.
(2)
He must also be David's superior.
St.
Paul was a man highly educated in the Old Testament Scriptures. Note the
following from his pen, which testify that Jesus possessed these two
qualifications:
"Remember
[Timothy] that Jesus Christ of the seed of David was raised from the dead
according to my Gospel." - 2 Tim. 2:8.
Yes
-- whatever else Timothy forgot he must remember that, and maintain it in his
teaching.
Again,
in Romans 1:3, 4 in what has been called the "Gospel according to St.
Paul," he writes of that Gospel:
"Concerning
his Son Jesus Christ our Lord, which was made of the seed of David according to
the flesh; and declared to be the Son of God with power, according to the
spirit of holiness, by the resurrection from the dead."
Just
a word in closing. Jehovah is heard, by David, addressing Messiah: " Sit
thou at my right hand, until I make thine enemies thy footstool." How
shall we understand these words?
According
to an able commentator (Perowne) this expression "denotes that the person
thus honored occupied the second place in the Kingdom, taking rank immediately
after the king, and also sharing as viceroy in the government."
If
such be the meaning, if the solemn address, "Sit thou at my right
hand," is equivalent to saying, "Be thou associated with me in my
kingly dignity, in my power and universal dominion," then the best comment
on the passage is to be found in Daniel 7:13, 14, where one like the Son of Man
comes with the clouds of heaven and is brought unto the Ancient of Days, and
there is given him a kingdom and glory and a dominion, that all peoples,
nations, and languages should serve him. The two passages, the one from the
Psalms and the other from Daniel, are in fact combined by our Lord himself,
when, standing before the High Priest, he says: "Hereafter ye shall see
the Son of Man sitting on the right hand of God, and coming in the clouds of
heaven." - Matt. 26:63, 64; Mark 14:61, 62.
- P. L. Read.
As
we enter the forty fifth year of our association together, it is encouraging to
report that far from diminishing, there is an increasing interest in the
Pilgrim Branch of our ministry. At this time of the year, when most of the
friends are renewing their "Herald" subscriptions, correspondents
frequently take the time to assure us that the services of our traveling
brethren are deeply appreciated.
It
facilitates the work and assists those who have matters in charge, when
brethren throughout the country communicate their wishes welt in advance, so
that when we are making out schedules we are in a better position to make
appointments. It is helpful, too, if we are informed in advance of the probable
number of discourses desired.
During
the past few years there have been a number of additions to our
"Herald" subscription list, and it may well be that some of our
readers are not aware of the availability of the services of our Pilgrim
brethren. We take this opportunity, therefore, of informing such that our
traveling brethren frequently pass through cities where there are only one or
two friends and that arrangements could easily be made for a stop at such
points, without any additional expense, if we were informed in sufficient time
to include such appointment in a Pilgrim's schedule. It will, therefore, assist
us materially, and make it possible to accomplish more in this branch of our
ministry if our readers will let us know their wishes in regard to Pilgrim
visit.
Sr.
Hattie Binney, Dedham, Mass. (Nov.)
Sr.
Margaret Davison, Newcastle-on-Tyne, Eng. (Aug.)
Br.
Andrew Holanda, Milwaukee, Wis. (Oct.)
Sr.
Clara Jackman, E. Liverpool, Ohio (Oct.)
Sr.
Leona C. Koff, Four Mile, Ore. (Nov.)
Br.
John Miller, South Bend, Ind. (Nov.)
Sr.
F. Ragsdale, Bartonon-Sea, Eng. (April)
"No
place shall be in that new earth
For
all that blights this universe;
No
evil taint the second birth --
There
shall be no more curse.
Ye
broken hearted, cease your moan;
The
day of promise dawns for you;
For
He who sits upon the throne
Says,
'I make all things new.'
"We
mourn the dead, but they shall wake!
The
lost, but they shall be restored!
O!
well our human hearts might break
Without
that sacred word!
Dim
eyes, look up! sad hearts, rejoice!
Seeing
God's bow of promise through,
At
sound of that prophetic voice:
'I
will make all things new.'"
1963
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