VOL.
XLVII March/April 1964 No. 2
The Resurrection of Jesus Christ
Wise Counsel From a Faithful Pastor The Resurrection of Jesus Christ"Whom
God hath raised up, having loosed the pains of death: WHAT
glorious words: "The Lord is risen indeed!" Their electric thrill
which galvanized the sorrow-numbed spirit of those early disciples even yet
does reach to us. What a marvelous truth! What an amazing event!
And
well may we rejoice, for is not this truth the basis of all our hopes? What say
the Scriptures? "If thou shalt confess with thy mouth the Lord Jesus, and
shalt believe in thine heart that God hath raised him from the dead, thou
shalt be saved." "For if we believe that Jesus died and rose again,
even so them also which sleep in Jesus will God bring with him."
"Blessed be the God and Father of our Lord Jesus Christ, which according
to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the
dead, to an inheritance incorruptible, and undefiled, and that fadeth not
away, reserved in heaven for you." "If the spirit of him that raised
up Jesus from the dead dwell in you, he that raised up Christ from the dead
shall also quicken your mortal bodies by his spirit that dwelleth in you."
"If Christ be not risen, then is our preaching vain, and your faith is
also vain. Ye are yet in your sins. But now is Christ risen from the dead, and
become the first-fruits of them that slept. " - Rom. 10:9; 1 Thess. 4:14;
1 Pet. 1: 3, 4; Rom. 8:11; 1 Cor. 15:14, 17, 20. As
we meditate upon this wonderful subject we find many aspects which richly
repay closer study. Consider first the Old Testament prophecies to which the
wondering Emmaus travelers of long ago listened as the Stranger
"beginning at Moses and all the Prophets, expounded unto them in all the
Scriptures the things concerning himself." He began, we can hardly
doubt, with the first promise: the seed of the woman, which should
bruise the serpent's head. Then the types: the brazen serpent, the paschal
lamb, and the many sacrificial offerings. So also typical persons: Joseph, who,
from the lowest humiliation of the pit and the dungeon, passed to the right
hand of the throne; David, who suffered so much and so long from the
persecutions of Saul -- these, with many more. And when the august Interpreter
reached the Prophets, the fifty-third chapter of Isaiah was a central theme.
Around this would be grouped the Psalms, with Daniel, Jonah, and Zechariah all
rich in prophetic glimpses. How clearly would he explain the real significance
of the sheaf of the harvest first-fruits being offered in the temple that very
day by the priest. (Lev. 23:10, 11.) The two disciples had assumed that Jesus
could not be the Christ because he had suffered these things; the Lord shows them from Scripture that he
could not be the Christ unless
he had suffered these things. Our own hearts "burn within us" as we
refresh our memories concerning the things "written aforetime for our
learning" -- "The sufferings of Christ, and the glory that should
follow." - Luke 24:25-32; Rom. 15 4; 1 Pet. 1:11. THE RESURRECTION DAY EVENTSThere
are blessings also in the consideration of the historical facts of the
resurrection-the events of that great day and the following thirtynine to the
Ascension. The various manifestations of the Savior to his disciples, as
recorded by the Evangelists and Paul, may be enumerated as follows
These
five appearances all took place at or near Jerusalem, upon the first day of the
week, the same day on which the Lord arose.
Who can describe the joy of those
early disciples as the amazing truth dawned on their sorrow-stricken hearts?
All the previous wretched day, with increasingly heavy hearts, they had sat in
the upper room, doors locked for fear of the Jews. Bewildered by the shocking
death of their beloved Master, they, in agony of mind, heard without, the
singing and laughter of the multitudes who thronged the streets rejoicing in
the great Feast day. Perhaps they recalled the words of Jesus of but a few
hours before: "Verily, verily, I say unto you, that ye shall weep and
lament, but the world shall rejoice and ye shall be sorrowful." As yet
there was no meaning for them in the Master's additional words, "but your
sorrow shall be turned into joy." (John 16:20.) Filled as they had been with other quite different
expectations, the shameful death coming in such a way upon their Master was so
sudden and stunning, that the power even of remembering what he had said about
himself beforehand was for the season paralyzed. It was night in the
disciples' hearts. Their "Love" was crucified, their
"Glory" dishonored, their "Hope" destroyed, their
"Life" extingaished. They wept and lamented. Scattered without
hope, united again without hope, one thing alone occupied their thoughts, and
that was his grave. What,
then, must have been the emotions of the little band when the Lord again stood
in their midst! Him, whom they had revered as the Messiah while clothed in
human weakness, now was raised to an unimaginable glory which at once confirmed
and magnified their former faith. They saw him victorious over the grave, and
clothed with the attributes of the spirit world. From despair they passed at
once to triumphant confidence; from incapacity to believe that the Messiah
could have suffered as he had done, to the most fervent and exulting faith in
him as the Messiah on account of those very sufferings. In a moment, the whole
sweep of the truth respecting him, hitherto only half realized, had become a
radiant fact to their senses. The hesitating and imperfect belief in his
heavenly dignity and power to fulfill all he had promised, here and hereafter,
which had slowly rooted itself in their hearts while he still lived, had seemed
from the recent catastrophe, a beautiful delusion. But now he had appeared
among them, triumphant over death, and from utter despondency their hearts were
flooded with the purest and holiest joy. SPIRITUAL LESSONSThere
are lessons to be learned from the various incidents recorded. By one tender
word Mary is changed from the depths of grief to the highest transports of
joy. Cannot the Master do the same even today? He bids his angel direct a
special message (Mark 16:7) to Peter with his double burden of grief. Is he unmindful
then of our sorrows? In his treatment of Thomas, see how the Lord keeps in view
even every word! Thomas had said: "Except I shall see in his hands the
print of the nails" -- Christ answers: "Behold my hands!" Thomas
had said: "Except I put my finger into the print of the nails" --
Christ answers "Reach hither thy finger!" Thomas had said:
"Except I thrust my hand into his side" -- Christ answers "Reach
hither thy hand, and thrust it into my side!" Thomas had said "I will
not believe" -- Christ auswers: "Be not faithless, but believing!"
Not merely believe, but be believing. To be believing is with Christians their proper condition of life; they live not upon single
glances of faith, but faith in Jesus Christ is the abiding motive sentiment of
their whole life. Longsuffering was shown to Thomas in order that in him the
Master might manifest all kindness and gentleness, for a pattern to weak and
simple souls. One
thinks of the sublime way in which Christ by a thrice-repeated question
restores again the humbled Peter. "Lovest thou me more than these (thy
brethren, my other disciples, do)?" -- a gentle yet distinct enough
reminder of that assured protestation: "Though all men should be offended,
I never will"; a delicate yet searching probe, pressed kindly but firmly
home in the depths of Peter's heart; a skillful method of testing and
exhibiting the truth of Peter's repentance, without the painful humiliation of
having the terrible denials of his Master dwelt upon, either by Jesus in the
way of charge, or by himself in the way of confession. The prayers, the
warnings, the look of compassion, the angel's message, the private interview,
and now this conversation by the lake-side -- these all told Peter of the
thoughtfulness, the care, the kindness, the pitying sympathy, the forgiving
love, of which he had been the object. Thus had he been treated by Jesus; he
was now to deal with others as Christ had dealt with him. We may well ponder the
lessons in Peter's experience, for we all like him have said, "Lord, we
will die for thee." Thank God for the same understanding Jesus today. We
reflect also on the three way; by which the Master, clothed each time in a
different form, was recognized. To Mary, a word was sufficient; to the two disciples on the road to
Emmaus, an act
brought recognition;
while to the seven at the Sea of Galilee, it required a miracle. Have we not in these three
distinctive ways a lesson in spiritual discernment? Is it not true that in an
early stage of discipleship ii; is the wonder-working power of Christ by which we know him
as Lord? Further progress in the "Way" familiarizes us with his acts, his supervision of our daily
life through which we come to recognize his abiding presence. But we long for
that closeness of relationship which discerns his loving presence by the
faintest of signs, the merest of whispers. That "principle within, or jealous, godly
fear"; that conscience "quick as the apple of an eye"; the soul
so "well instructed" that "the least omission pains. " Yes,
we would recognize him always by but one word: "DEATH CANNOT KEEP HIS PREY"The
Apostle Peter reveals another truth directly connected with the physical fact
of the resurrection. In our text he declares that God raised up his Son "because
it was not possible that he should be holden of death." Various views are
held as to the reason for this "impossibility," several of which we
briefly consider that the correct view may be more obvious by contrast. Those
who hold the Incarnation theory teach that our Lord's human body, which was
born of Mary, was merely a clothing, a covering for a spiritual body. That our
Lord during his earthly life was still a spirit being, exactly as before, but
used the flesh born of Mary as a veil or medium of communication with mankind.
The theory assumes that our Lord's weariness was not real, but feigned, and
that his death was merely an appearance of death. They argue that Jesus being
God, was from everlasting to everlasting, and could not die; that the apparent
agony and cry, "My God, my God, why hast thou forsaken me?" and the
dying, were merely to make an impression upon the minds of those who heard and
saw. Others
hold that the great pity and love of God were constrained to exercise divine
power in the resurrection because of the dreadful sufferings of Jesus in the flesh. And
who shall deny the bitterness of the cup he drank? A mere reading of the
account at this distant date sickens our hearts. What then must have been the
feelings of the heavenly host as they beheld that spectacle of perfect
submission? -- watching as wretched men bound his hands fast to a pillar and
bared his breast and back; watching as the soldiers approached and with whips
plaited with thongs, iron-tipped, heaped lash upon lash upon that quivering
submissive body; watching as they went through the whole heartless ceremony of
a mock coronation, a mock investiture, a mock homage! Around the brows of
Jesus, in wanton mimicry of the emperor's laurel, they twisted a green wreath of
thorny leaves; in his tied and trembling hands they placed a reed for sceptre;
from his torn and bleeding shoulders they stripped the robe which must now have
been all soaked with blood-and flung on him an old scarlet war-cloak; watching
as they bowed the knee and hailed him as king until, tiring of the mock homage,
they snatched the reed out of his hand, and smote with it the crown of thorns,
and drove it down upon his pierced and bleeding brow; spat upon him, and smote
him with their hands; watching as they led him to Calvary to the most terrible,
the most dreaded and shameful punishment of antiquity -- for the cruelty of
heathenism had been called in by the corrupt and sunken priesthood. Death by
crucifixion seems to include all that pain and death can have of horrible and
ghastly dizziness, cramp, thirst, starvation, sleeplessness, mortification of
untended wounds -- all intensified just up to the point at which they can be endured
at all, but all stopping just short of the point which would give to the
sufferer the relief of unconsciousness. The cross used at Calvary consisted
of a strong post, which was carried beforehand to the place of execution, and
of two crosspieces, borne to the spot by the victim, and afterward nailed to
the upright so that they slanted forward, and let the sufferer lean on his
stretched-out hands and thus relieve the pressure of his body downward. A
rough, wooden pin, in the middle of the upright post, supplied a seat of agony,
for the weight of the body would otherwise have torn it from the cross. The
unnatural position made every movement painful; the lacerated veins and crushed
tendons throbbed with incessant anguish; the wounds, inflamed by exposure, gradually
gangrened; the arteries -- especially of the head and stomach -- became
swollen and oppressed with surcharged blood; and while each variety of misery
went on gradually increasing, there was added to them the intolerable pang of a
burning and raging thirst. But
enough! -- we have drawn the picture in all its naked horror. Does it answer
our query? Was it because of his terrible sufferings that death could not hold
its victim and released the Son of God? Righteous as it may seem for God to reward his Son with a resurrection
to life because
of his
terrible ordeal, yet we believe this is still not the explanation of Peter's
words. Hear
yet another voice. Barnes in his notes in comment on the words, "It was
not possible," says: "This does not refer to any natural impossibility, or to any
inherent efficacy or power in the body of Jesus itself; but simply means that in the circumstances of the case such an event could not be. [Italics, his.] Why it could
not be, Peter proceeds at once to show. It could not be consistently with the
promises of the Scriptures. Jesus was the Prince of life (Acts 3:15), and had
life in himself (John 1:4; 5:26), and had power to lay down his life, and to
take it again (John 10:18); and it was indispensable that he should rise. He
came, also, that through death he might destroy him that had the power of
death, that is, the Devil (Heb. 2:14); and as it was his purpose to gain this
victory, he could not be defeated in it by being confined to the grave. " We
cite these words as illustrative of the general mixture of truth and error held
by many in the consideration of the resurrection of Jesus. For while we agree
to the necessity for his rising again to accomplish all for which he died, we
must disagree with the thought that it was because he already possessed life --
inherent or immortality. Neither can we understand Jesus' words (John 10:18),
as meaning that he could have any power whatever during the interim of death.
They refer simply to our Lord's authority or commission to declare that though
he would lay down his life, he would receive it again. Authority to so declare, he had received from
the Father. No, we must look further for the true explanation for death's
helplessness it our Master's case. THE TRUE EXPLANATIONThe
answer lies solely and simply in the consideration of God's Justice. The same
Justice which had operated for four thousand year, against Adam and his race
because of transgression, was now operative on behalf of Jesus for his
deliverance from death, into which he had voluntarily gone as man's redemption
price. The divine law promised life to whosoever would keep it. This Jesus had done perfectly, the right to life was his legal
possession, and
irrespective of his sufferings or lack of them, Justice would have raised him
from the dead. The marvelous obedience of Jesus was rewarded by his exaltation to divine
honors, but his resurrection from the dead was based entirely on his perfect
keeping of the Law. The slightest deviation from its strict requirements would
have resulted in his everlasting death. Our Master realized this fully and in Gethsemane's dark travail
battled "with strong crying" for that full assurance of his
acceptableness with the Father; which assurance he received through the ministering
angel. Comforted
and strengthened for the final ordeal he went forth to the crucial test of his
faithfulness. How much hung in the balance! If during the terrible experience
he now underwent, one word of resentment, or of anger or of self-will had asserted
itself, all would have been lost. If in obedience to the cruel taunt, "If
thou be the Christ, come down from the cross," he had done so, the
darkness that draped the heavens at that hour, would have been but typical of
that still deeper darkness that would have settled on our prospects forever.
The taunters may cry, "Come down," but the myriads of souls that
would have been lost had he done so, rose before him and cried, "No!"
A universe paused, silence reigned in heaven, no music was in the spheres,
every harp was stilled, every voice hushed but amid all the sympathy that was
felt by all the holy, not one would have bidden him to descend. Then, at that
hour, was the crisis of this world! Despair and hope were in the balance! Jesus
cried, "It is finished," and
henceforth hope was victor. Alleluia! Obedient
to the end, he died, in the sight of God's Justice, with the right to life.
"He could not be holden of death," and so the mighty power of God
restored him again to the living; but in addition, he was highly exalted
because of his obedience to is covenant by sacrifice. Now clothed with the
divine nature, he still possesses that right to human life, That right, which
constitutes man's ransom price, will eventually be made
efficacious to all the willing of mankind and result in the "restoration"
of all things. For God "hath appointed a day in the which lie will judge
the world in righteousness, by that Man whom he hath ordained; whereof he
hath given assurance unto all men, in that he hath raised him from the
dead." - Acts 17:31.
-
W. J. Siekman. "In Remembrance of Me""And he took bread, and
gave thanks, and brake it, THE
Memorial* links us with our brethren in all lands and all times. But in how
vastly different circumstances has the sacred feast been observed during the
past nineteen hundred years. Consider the first memorial, just a year after
its inauguration by our Lord on that night in which he was betrayed. Can we
picture the disciples gathering in response to love's request? It was no effort
for them to remember him. Their memories were crowded with mental pictures of
scenes in which he had been the central figure. The four Gospels put together
record only the merest fraction of all that Jesus did and taught, with which
they were familiar. As if it had been only yesterday they could recall his
appearance, his dress, his bearing and gestures, and above all, the glory of
God in his countenance. "Never man spake like this man," had been the
testimony even of his enemies. What an indelible impression therefore must our
Lord's teaching have made upon them. Think of being able to listen in memory to
the sermon on the mount spoken in the voice of our Lord himself, and at the
same time to be able to conjure up the whole scene! How wonderful to be able to
visualize our Lord enacting some of those scenes with which the Gospels have
made us so familiar, such as the cleansing of the lepers, the restoring of
sight to the blind, causing the lame to walk, casting out demons, cleansing
the temple, rebuking the winds and the waves, walking on the sea, and even
restoring the dead to life. How vivid and tragic must the closing scenes have
been to them! -the triumphal procession on Palm Sunday, followed by the
terrible cry of " Crucify him"; the sad procession from the judgment
hall to the place called "Calvary," and the crowning horror when the
three crosses were erected with Jesus in their midst! ---------------------------- *As
noted on the back page of this issue, the appropriate time, this year, to
commemorate the death of the antitypical Lamb, will be after sundown, Thursday, March 26. MARY'S TREASURED MEMORIESAs
they gathered together for the first Memorial, each would have specially
treasured memories of personal contacts with the Lord. Mary, the Lord's
mother, would be able to go furthest back. If every mother's mind is richly
stored with precious recollections of her firstborn, how transcendently more
must Mary's have been! Possessing the secret of his birth, with what wonder and
awe must she have watched her child's personality unfolding as he grew in
wisdom and stature and in favor with God and man! She would recall the wrench
when at the age of thirty he left the humble home to take up the work for which
he had been born. The parting, however, had been softened by the thought that
he had gone to lead the nation, as their Messiah, back to God, and to fulfill
the angel's words given before his birth: "He shall be great and shall be called
the Son of the Highest; and the Lord shall give unto him the throne of
his father
David; and he shall reign over the house of Jacob for ever; and of his Kingdom there shall be no
end." How
sorely tried her faith had been by subsequent events! With growing alarm she
received the report concerning the hatred which he had been rousing against
himself and of the plots of the rulers to destroy him. Then vividly before her
mind would pass the final scenes. In helpless agony she had stood before the
cross with her sister and the two Marys until she could endure no more and John
had led her away. But now she understood the reason for it all, and all the
wealth of her affection had been transformed into a passion of Divine love as
she saw him wounded for her transgressions, bruised for her iniquity and the
chastisement of her peace upon him. It was surely with trembling hands and eyes
and heart that overflowed that she partook of those sacred emblems of that
broken body and shed blood that had meant all the world to her! WHEN JOHN AND ANDREW FIRST MET THE LORDThose
among the disciples
who could look
farthest back were John and Andrew. At the first Memorial they would be
recalling as they had doubtless done innumerable times before, the first
meeting with the Lord on the banks of the Jordan. As the very first, and withal
two of the finest of his disciples, the Lord had been no less interested in
them than they had been in him. It had been a meeting never to be forgotten.
What a wonderful evening they had spent together! First
impressions are lasting, and probably all would be specially recalling the
circumstances in which they had first met the Lord. There was Nathaniel, he
would be thinking again of how he had been making it a matter of prayer under
the fig tree when the Lord gave him that heart searching glance, spoke those
thought penetrating words, and gave him that splendid commendation which he
would never forget as long as he lived. Nicodemus too would be there, but no longer timid. How he would
recall again the events of that memorable night when the Lord had spoken to him
those wonderful words of life. Little had he realized at the time the meaning
of the saying addressed to him. "As
Moses lifted up the serpent in the wilderness even so must the Son of Man be
lifted up." As he thought of his Lord hanging there on the cross for his sins, he
could now see something of its depths of meaning. RECOLLECTIONS OF MARTHA AND MARYMartha
and Mary would also be there with their precious store of personal
recollections. How much the Lord had loved them and how frequently had he made
their house his home. Never would they forget or cease to be stirred with
deepest gratitude for that most wonderful of all the Lord's miracles performed
on their behalf. The sisters could still hear the tones of that voice that woke
the dead and gave them beauty for ashes, the oil of joy for mourning and the
garment of praise for the spirit of heaviness. And what about Peter and James,
and John, the three so often singled out by the Lord for occasions of special
intercourse with him. How much they would recall of personal contacts! As they
partook of the emblems, surely their minds would go back to that wondrous
vision on the mount of transfiguration when Moses and Elijah had spoken of the
decease which he should accomplish at Jerusalem. Instances could be multiplied
of how the early disciples would in the most natural and spontaneous way
remember him. To them it would not be so much the Plan of God as the person of Christ that would be uppermost in
their minds; not so much the doctrines of the Truth as the personal love of
their Lord. As
we look forward to celebrating another Memorial we cannot but recognize a
difference between ourselves and our brethren of whom we have been speaking.
Unlike them, we can have no vivid personal recollection of the Lord as he was
in the flesh. Our knowledge of the Man Christ Jesus is second hand, like most
of our information on the subject, books forming the principal source of all
our knowledge. God caused the New Testament to be written specially for that
larger body of his brethren whom our Lord referred to as "those also who
shall believe on me through their word." By its aid we too can remember
him in all those incidents portrayed so simply and beautifully in the Gospels,
using our sanctified imagination to make the scenes live before us. As compensation
for our lack of first hand knowledge of the human life of our Lord, we have a
much more complete knowledge than those first disciples of his resurrection
life. The epistles written over quite a long period give evidence of how
gradual was the growth into the fuller knowledge of the person and work of
Christ. Even Peter refers to Paul's writings as containing some things hard to
be understood. Following the epistles we have the added knowledge imparted in
the Book of Revelation., giving us a history in advance of the whole of the
Gospel Age and beyond. The disciples at the first memorial could look back only
over the three and a half years of our Lord's earthly ministry; we can look
back over nineteen centuries and see the Lord in the midst of the seven golden
lampstands, watching over his people with patient, tender care. FELLOWSHIP WITH THE RISEN CHRISTIf
our knowledge of our Lord in the flesh is of necessity second hand. not so our
knowledge of the risen Christ. There is no child of God but has abundant
occasion for remembering the Lord in respect to his own personal contacts.
While it is true that "the sands have been washed in the footprints of the stranger on
Galilee's shore, and the voice that subdued the rough billows is heard in Judea
no more" it
is also true that "Warm, sweet, living, yet a present help is He, And faith has
still her Olivet and love her Galilee." We
must all have had personal contacts with the Lord else we have no right to a
place at the Memorial feast. We have been cleansed from the leprosy of sin;
blind and deaf to the things of God and the voice of God, our blind eyes have
been opened and our deaf ears unstopped; dumb, he has opened our lips that our
mouth should show forth his praise; crippled, he has given us power to stand
erect and walk in his ways; dead in trespasses and sins, he has quickened us
and made us sit together in heavenly places in Christ. These and countless
other blessings are common to all God's people, yet each has had experiences in
connection with them peculiarly his own. The members of the New Creation are
not mass produced. The Lord has an individual plan for every individual life.
The memorial is an occasion for remembering him with deepest gratitude for all
the peculiarly personal expressions of his love. It is here that we are apt to
fail. most. Like the babe, which, though the object of maternal love's
unremitting attention and tenderest care, is yet all unconscious of it, so we,
often take for granted, accept as coincidence, receive as a matter of course,
the mother love of Jesus expressed towards and experienced by every one of his
"little children." Each
Memorial as it comes and goes shortens the time that yet remains to the Church
on earth. In the atomic bomb God seems to have given to the world his
ultimatum, with a time limit that is very short. The choice is now before them,
of chaos or Christ, and the decision cannot be long delayed. If the end of
Satan's empire gives evidence of being so near, then nearer still is the end of
the Church on earth. The next Memorial for all we know may be the last. It
almost certainly will
be the last for
some. Let us go forward with this solemn thought in mind, not only looking back
to the cup which our Lord drank to the bitter dregs at Calvary and in which we
are privileged to share, but also forward to the ineffable joy, which awaits
us, of being permitted to drink the wine new with him in the Kingdom of God. -
Bible Study Monthly, Eng. "We Shall Be Like Him"
- S.
M. Hodgdon. With Unveiled Face"We all, with open face
beholding as in a glass the glory of the Lord, THE American Revised Version
(A.D. 1881-1885,
edited A.D. 1901) translates: "We all, with unveiled face beholding as in
a mirror the glory of the Lord, are transformed into the same image from glory
to glory, even as from the Lord the spirit." In the margin an alternative translation
is given: "reflecting as a mirror." The American Revised Standard
Version (1952)
also retains "beholding" in the text but gives "reflecting" in the margin. It
has been held that "reflecting" must be rejected on three grounds:
(1) grammatical form, (2) context, and (3) doctrine. Let us examine the
question from these three points of view. GRAMMATICAL FORMIn
regard to the grammatical form of the Greek word, the writer is without
qualification to pass on the question. In the three translations above quoted,
it will be noted that "beholding" is preferred. However,
"reflecting" is given in Weymouth's translation and appears in Rotherham's. It is preferred in the Cambridge Bible for Schools
and Colleges, and
also in the Devotional
Commentary published
by the Religious Tract Society; and, in addition to the margin of the American Revised Version and the American Revised Standard
Version, is
adopted in
the text of
the English
Revised Version. In
the light of the foregoing, there would appear to be plenty of scholarship of
the highest type in favor of "reflecting," and in the presence of
such testimony we do not know that "laymen" such as the writer, can
reach any other conclusion than that, so far as its grammatical form is
concerned, the word is capable of being so rendered. Moffatt's translation reads: "We
all mirror the glory of the Lord,"
and in a note on the verse, Rotherham comments: "If we could say so, 'Mirroring,' both 'receiving' and
'reflecting.'" Another
eminent writer, J. E. McFayden, in the Interpreter's Commentary on the Epistles, although himself preferring
"beholding," admits that "reflecting" is possibly correct.
He writes: "The word kaa-optrizomenoi has been the subject of much
dispute; the two possible meanings are given in the (English) Revised Version, margin and text respectively -- beholding and reflecting (as in a mirror). The active
voice means 'to show in a mirror,' and the precise force of the middle [voice]
must be determined by the context." CONTEXTIn
examining the context we find that St. Paul is here contrasting the glory
attending the "ministration of death" (the Law) with the far greater
glory of the "ministration of the spirit" (the Gospel) -- see verses
7 and 8. However, there is some difference of thought as to the points of
contrast he is making. We submit the following to the consideration of our
readers: To
properly understand the passage it seems necessary to keep in mind the fact
that one of the prominent purposes, if not the main idea of the Epistle, is
that of vindicating the Apostle's own preaching and conduct. In other words,
and because it was necessary in the interests of the true Christians in
Corinth, lie is, in this Epistle, making a "fool" of himself (so his
enemies would say) by "boasting." (11:16, 19, 23, etc.) And it is
important to observe that even so magnificent a subject as the contrast between
the old and the new dispensations is incidental to this "boasting," and is introduced into the
Epistle primarily because when rightly understood, such contrast will materially
contribute to the Apostle's personal vindication. Consistently with this purpose, the contrast he is here
presenting is not between Moses and Jesus, as many appear to think, but between
Moses and himself. "We," he says, speaking of himself, "use great
plainness of speech and not as Moses," etc. - 2 Cor. 3:12-13. We
next inquire: In what respect does the Apostle contrast himself with Moses? To
answer this question it is necessary to refer to the narrative in Exodus
34:29-35. Here we read that when Moses appeared from communing with Jehovah,
the children of Israel were at first afraid to come near him because of
his shining face, but that he overcame their fears and with unveiled face talked with them. Then having, with shining face, delivered Jehovah's message,
and not
until then, he
put the veil on (a point misrepresented in the Authorized Version, which in Exodus 34:33 wrongly
reads "till" for "when"). That this procedure was
invariably followed may be seen from the remaining verses of the Exodus
passage. No
reason is assigned in Exodus as to why Moses veiled his face, but the Apostle
does not infer, as many students of the Bible do, that it was to hide the
reflected glory of the Lord, which shone from his countenance. Recognizing the
fact that the delivery of Jehovah's message was accompanied by the shining face, the Apostle infers from the
donning of the veil immediately afterwards, that the glory began thereafter gradually to vanish,
and the veil
was to hide its evanescence. - 2 Cor. 3:13. Quoting
from Moffatt's translation we read: "Such being my hope then, I [Paul] am
quite frank and open-not like Moses who used to hang a veil over his face to
keep the children of Israel from gazing at the last rays of a vanishing glory." - 2 Cor. 3:12-13, italics ours. Moses,
then, had something to hide, namely the fact that the glory of his countenance
was a fading glory. True "reflection," though the glory of his
countenance was, of Jehovah's own shining countenance, and symbolizing, as it
did, the glory of the Mosaic dispensation, it was but a vanishing glory. The
Apostle, on the contrary, had nothing to hide. The Gospel he ministered was not
transient but permanent-"everlasting." (Rev. 14:6.) He "reflected"
or "mirrored" it continuously. His opponents might accuse him of dishonorable practices, but such accusations
were false. "Boasting" in the surpassing glory of the Gospel, and in
the firm conviction that its glory will never fade before a yet greater glory,
he assures the Church at Corinth that, unlike even Moses, he had nothing to
conceal, but at the risk of being accused of self-commendation, preached with
confidence, frankness and courage. True, his Gospel was veiled to some, but
only to those whose minds were blinded by the Adversary. (2 Cor. 4:3, 4.) But
so far as his own personal intentions were concerned, he says: "I disown
those practices which very shame conceals from view; I do not go about it
craftily; I do not falsify the Word of God; I state the truth openly and so
commend myself to every man's conscience before God." - 2 Cor. 4:2, Moffatt. After
2 Cor. 3:13 the Apostle's argument proper would appear to be resumed in 2
Cor. 4:1 -- "Therefore, seeing we have this ministry [Oh! how glorious a
ministry contrasted with even that of Moses], as we have received mercy, we
faint not. But there is another lesson which the metaphor of the veil has
stirred in his mind, and he pauses long enough to give it expression. It was
not alone from the Israel of Moses' time that the transience of the Law Dispensation was
veiled. It was veiled also from the Israel of his own day. And this lesson, by
a slight variation in the metaphor of "the veil" he proceeds to
press. "Even unto this day, when Moses is read, the veil [of prejudice,
etc.,] is upon their heart" (2 Cor. 3:15), and thus they still think of
their covenant as permanent. It is only when any one of them turns to Christ
that the veil is taken away and they recognize that the glory of the old
covenant is a fading glory. This
happy thought, that others besides himself had had the veil removed from their
eyes, suggests yet another contrast. The Old Covenant was ministered by a
single man, Moses, but the New Covenant is to be ministered by the entire membership of the
Christ Company. "We all," says he (referring, in our understanding of the passage, to all Christians, who have consecrated
themselves to walk in the footsteps of Jesus, even unto death), "with
unveiled face behold, reflect, mirror, the glory of the Lord. " - 2 Cor.
3:18. In
their consideration of this passage some hold the thought that the Apostle
does not here refer to any veil. that may have been lifted from our eyes, but,
understanding him to be contrasting Moses with Jesus, refer to the
"unveiled face of our Master Jesus Christ." But we submit, and in
the foregoing paragraphs we have sought to show, that the contrast is not
between Moses and Jesus but, in the first place, between Moses and Paul, and
next between Moses and the entire Church. In this view of the context it appears
that the Apostle does indeed refer to the veil, now happily removed, which used
to be on our hearts. We might have expected him to say "We all with
unveiled hearts"
(in view of
the word he uses in 2 Cor. 3:15), but the metaphor of the veil is not worked
out with strict consistency, but is varied somewhat in the same way as he
varied the metaphor of "the epistle" earlier in the chapter. (2 Cor.
3:1.) There, it will be remembered, "the epistle" in one place is
said to be written on Paul's heart (2 Cor. 3:2), while in another place it is said to be written on
the hearts of the Corinthians themselves (2 Cor. 3:3), yet the meaning is not
difficult. So here, the veil is at one time on the face of Moses (2 Cor. 3:13),
at another it is on the heart of Israel. (2 Cor. 3:15.) But the thought of the
Apostle seems clear. Just as Moses reflected the glory of the Old
Dispensation, so did Paul reflect the glory of the New. Just as Moses reflected
the glory of the Old Dispensation, so do we, the Church, reflect the glory of
the New. Unlike Moses, Paul needed no veil, neither do we, but, like Paul, we
may continuously reflect the surpassing glory of the Gospel Dispensation.
"Reflecting" in this view of the matter does not appear to be out of
harmony with the context, while Moffatt's translation: "We mirror," together with Rotherham's interesting comment
"'Mirroring,' both 'receiving' and 'reflecting,'" to our mind still
further illuminates the passage. DOCTRINEOne
further point: To some minds the thoughts contained in the words
"beholding" and "reflecting" are incompatible -- in
doctrinal conflict -- and must, therefore, mutually exclude each other. In
this view, the one who "beholds" remains passive; the change which
takes place in the "beholder" is clearly seen to result not from
anything he did, but from the influence of the One beheld. On the other hand,
so such reason, "to reflect" is an activity accomplished by the
"reflector" and, therefore, his transformation, resulting as it does
from his own efforts, must be held attributable to the individual himself.
Those who thus reason believe the translation "reflecting" must be
rejected as in conflict with the general tenor of Scripture which teaches
that our transformation is "all of grace." To
our understanding "beholding" and "reflecting" are not incompatible
but complementary to each other. It is impossible to truly behold, without faithfully reflecting. The faithfulness
of the reflection is always a certain indication of the clarity of the vision.
Nay, more than this, it is the only certain indication of it. And where Christ is not
reflected it is reasonable to conclude that he is not beheld. "I will show
thee my faith [and my clearness of vision] by my works [my reflecting]."
While,
therefore, for the purpose of clearness in thinking, we may separate in our
minds the two ideas, "beholding" and "reflecting," we
should ever remember that they are inseparable in fact. RECEIVING AND OBEYINGIt was
not an advocate of "great works," of "much preaching," of
"converting the world in this Age," etc, but our beloved Brother
Russell himself who, in commenting on 1 Peter 1:14, 15, wrote: "Some
Christians have the erroneous idea that Gad does all the fashioning, and that
his children are to be merely passive in his hand; but Peter does not so
express it. He exhorts us to fashion ourselves according to the divine
instructions." Brother Russell elsewhere reminds us that "our Lord
always links the progress and development of our spiritual life with our receiving and obeying the truth," and in a
direct reference to 2 Cor. 3:18 he wrote: "This change comes in proportion
as we 'behold the glory of the Lord' - in proportion as we come to appreciate
and learn to
copy the grandeur of the. divine
character." -
P. L. Read. Separatism and How It Was Met"Some indeed preach
Christ even of envy and strife. . . . What then? . . . Christ is preached; and
I therein do rejoice, yea, and will rejoice. " - Phil. 7.:12-18. WRITING
from his prison at Rome to the friends of Jesus in Philippi, the Apostle, after
his gracious greeting, goes on to meet their loving anxieties as to himself,
and the Gospel which had been committed to his trust. A devotional writer from
whom we have frequently quoted in these pages has translated and interspersed
an explanatory paraphrase of the passage, and written very helpful and
instructive comments thereon, which we take pleasure in submitting to the attentive
consideration of our readers, as follows: "Now
I wish you to know, brethren, that my position and circumstances have come
out, have resulted, rather for the progress of the Gospel message and
enterprise than otherwise; so that my bonds, my imprisonment . are become
unmistakable as being in Christ; as due to no social or political crime, but
to the name and cause of the Messiah of Israel, the Savior of the world. This
is the case in the whole Praetorium, in all ranks of the Imperial Guard, and
among other people in general. And another result is that the majority of the
brethren in the Lord, the converts of the Roman mission, feeling a new
confidence in connection with my bonds, animated by the fact of my
imprisonment, realizing afresh the glory of the cause which makes me happy to
suffer, venture more abundantly, more frequently, more openly, fearlessly to
speak the Word, the message of Christ, of the Cross, of Truth, of Life. There
is a drawback in this welcome phenomenon; some indeed actually for envy and
strife, while others as truly for goodwill are proclaiming the Christ. The
latter are at work thus from motives of love, love to the Lord and to me his
captive messenger, knowing that on purpose for the vindication of the Gospel
I am posted, (as a soldier fixed by his captain's order) here. The former from
motives of faction, partisanship in a self-interested propaganda of their own
opinions are announcing the Christ, not purely, thinking and meaning to raise
up tribulation for me in my bonds; as so easily they can do, by detaching from
me many converts who would otherwise gather round me, and generally by the
mortifying thought of their freedom and activity in contrast to my enforced
isolation. Shall I give way to the trial, and lose patience and peace? Must I?
Need I Nay; what matters it? Is not the fiery arrow quenched in Christ for me?
Is it not thus nothing to me? Yes-yet not nothing after all; for it brings a
gain; it spreads the Gospel so much further; so that to my 'What matters it?'
I may add, Only in every way, fair or foul, Christ is being announced; and in
this I rejoice, aye, and Rejoice I shall; the future can only bring me fresh
reasons for a joy which lies wholly in the triumphs of my Lord, and can only
bring fresh blessings to me his vassal. "The
passage before us is interesting . . because of the light it throws on the
very early rise of a separatist movement in the Roman mission-church, and on
the principles on which St. Paul met it. Extremely painful and perplexing the
phenomenon was, though by no means new in its nature to St. Paul, as we well
know. It was a trouble altogether from within not from without. The men who
'preached Christ of envy and strife bore evidently the Christian name as
openly as their sincerer brethren. They were . . . members of the community of
the Gospel. And their evangelization was such that St. Paul was able to say,
'Christ is preached'; though this does not mean, assuredly, that there were no
doubtful elements mingled in the preaching. Now for them, as for all the Roman
Christians, he had every reason to regard himself as the Lord's appointed
center of labor and of order. There he was, the divinely commissioned Apostle
of Christ, at once the teacher and the leader of the Gentile Churches; only a
few short years before he had written to these very people, in his inspired
and commissioned character, the greatest of the Epistles. Yet now behold a
separation, a schism. That such the movement was we cannot doubt. These
'brethren,' he tells us, carried on their missionary efforts in a way precisely
intended to 'raise up trouble' for him in his prison. The least that they would
do with that object would be not only to teach much that he would disapprove
of, but to intercept intercourse between their converts and him; to ignore him
altogether as the central representative of the Church at Rome; to arrange
for assemblies, to administer baptisms ... wholly apart from the order and
cohesion which he would sanction, and which he had the fullest right to
enjoin. All this was a great evil, a sin, carrying consequences which might
affect the Christian cause far and wide. Is it not true that no deliberate
schism has ever taken place in the Church where there has not been grievous in
the matter -- on one side, or on the other, or on both? "DISCERNED THINGS THAT DIFFER""Yet
how does the Apostle meet this distressing problem? With all the large
tolerance and self-forgetting patience which come to the wise man who walks
close to God in Christ. No great leader, surely ever prized more the benefits
of order and cohesion than did St. Paul. And where a fundamental error was in
view, as for example that about Justification in Galatia, no one could meet it
more energetically, and with a stronger sense of authority, than lie did. But
he 'discerned things that differ.' And when, as here, be caw around him men,
however misguided, who were aiding in the 'announcement' of the Name and
salvation of Christ, he thought more of the evangelization than of the breach
of coherence, which yet most surely lie deplored. He speaks with perfect candor
of the unsound spiritual state of the separatists, their envy, strife, and
partisanship. But he has no anathema for their methods. He is apparently quite
unconscious of the thought that because he is the one Apostle in Rome grace can
be conveyed only through him; that his authority and commission are necessary
to authenticate teaching. . . . He would far rather have order, and tie knows
that he is its lawful center. But 'the announcement of Christ' is a thing even
more momentous than order. He cannot stay to speak of that great but inferior
benefit, while he 'rejoices, aye, and is going to rejoice,' in the diffusion
of the Name and salvation of the Lord. CHRIST ALL IN ALL"It
is an instructive lesson. Would that in all the after ages the Church had more
watchfully followed this noble precedent! The result would have been, so I
venture to hold, a far truer and stronger cohesion, in the long run, than we
see, alas, around us now. "What
was the secret of this happy harmony of the love of order and the capacity for
tolerance in the mind of St. Paul? It was a secret as deep but also as simple
as possible; it was the Lord Jesus Christ. Really and literally, Jesus Christ
was the one ruling consideration for St. Paul; not himself, his claims, position,
influence, feelings; not even the Church. To him the Church was inestimably
precious, but the Lord was more. And all his thoughts about work, authority,
order, and the like, were accordingly conditioned and governed by the thought,
What will best promote the glory of the Lord who loved us and gave himself for
us? If even a separatist propaganda will extend the knowledge of him, his
servant can rejoice, not in the separatism, not in the unhappy spirit which
prompted it, but in the extension of the reign of Jesus Christ is the human
hearts which need him. Surely, even in our own day, with its immemorial
complications of the question of exterior order, it will tend more than
anything else to straighten the crooked places and level the rough places, if
we look, from every side, on the glory of the blessed Name as our supreme and
ruling interest." -The
Herald. Wise Counsel From a Faithful Pastor"Stand fast therefore
in the liberty wherewith Christ hath mace us free, THE
impression very widely prevails that the battle for Christian liberty has
been fought and won. So far as regards precaution of the more active kind, this
is the case in the larger part of the civilized world. The right of the
minority to free speech and free action in the line of conscientious
conviction, is, in theory at least, conceded. But
it is a mistake to assume that because harsh laws have been softened, human
nature has been radically changed. The grosser forms of persecution have
disappeared, but subtler forms remain. The intolerant spirit has survived the
death of many institutions by which tolerance was once manifested. Christian
liberty is still, in a considerable degree, conceded only in theory. Men still
endeavor to punish those who have the temerity to differ from them. There
is no cause for astonishment at this manifestation of inconsistency. It is one
of the curious things in human history to see how generally the persecuted have
become in turn the persecutors the moment the power was lodged in their hands.
And why? Because the true principle of Christian liberty had not been grasped,
and is to this day apprehended by only a few. The right of any body of men to
differ from others has always been claimed by them; there is no novelty in
that. From the beginning, every Christian sect that has arisen has vehemently
contended for its right to differ from others. It has protested against
persecution -that is to say, the persecution of itself by others. But in few
cases has any sect conceded the right of others to differ from it, or forborne
to persecute when it had the power. And in our own day each man is prompt to
claim and assert the right to think for himself, but how loath most are to
concede the equal right of all other men to think for themselves. Every one
resents any attempt to coerce him into the avowal of anything that he does not
honestly believe, but how few fail to attempt to coerce others. The
true doctrine of Christian liberty is not our right to think for ourselves, but
the right of the other man to think for himself. There is no danger now that
our right will not be insisted upon and enforced, particularly if our thinking
happens to fall in with that of the majority. It is the other man's liberty
that is in danger, particularly if he is in the minority. It is his liberty
that demands defense at all hazards; for, if liberty is denied him, how long
will it be conceded to us? To
demand liberty for the other man, even when he differs from us, is not to admit
that truth and error a:-e essentially one, or to deny that it is of great
consequence what the other man believes and teaches. It May be our duty to
oppose with all our might what he teaches, to denounce it as a deadly error.
But this may be done without identifying the man with what he teaches, and without
the display of the spirit of intolerance and persecution. We need not try to
make the man odious because his opinion is odious to us. To be loyal to the
truth, and yet faithfully to recognize the equal rights of all men to free
thought and free speech, is not always an easy task. The two may, however, be
combined. And nothing can be more certain than that the preservation of Christian
liberty for any is conditioned on the concession of that liberty for all. It was over 80 years ago when
the foregoing paragraphs appeared in the N.Y. Examiner. Evidently they appealed
strongly to our late Pastor, for he published them in full in his Journal
(Reprints R203). Since many of our readers do
not have access to the Reprints, and in the conviction that this counsel on
Christian liberty applies equally to our times, we republish it here, with our
hearty endorsement. - Ed. Com. The Question Box
"We shall not all sleep, but we shall all be
changed." Question: As
you know, differing views are held by sincere, consecrated brethren on the scriptures cited. It
would be appreciated, therefore, if you would discuss them in The Question Box. Answer: Perhaps
it would simplify our discussion of the points on which views differ, if we
first noted that there are some important areas of agreement. These include the following
So
much for areas of agreement. We turn next to some points on which views are
known to differ. Let
us first examine the Greek word translated "sleep" in 1 Cor. 15:51.
It is a form of koimaomai. Scholars are agreed that it means "to fall asleep." It occurs
eighteen times in the New Testament. (See page 426 of The Englishman's Greek
Concordance of the New Testament). Generally it is associated with death and
thus conveys the thought of falling asleep in death. However,
in 1 Cor. 15:51, the form is that of a verb in the future tense, passive voice
and indicative mood. This may be seen from the change in its spelling. It is
here spelled koimethesometha.
In this form
it may
properly be translated "be asleep" or "be sleeping." This, too, no scholar
would dispute. (Examples of the translation "be asleep" may be seen
in the Diaglott interlinear and in Young's Concise Critical Comments, while
"be sleeping" is given in a marginal note on 1 Cor. 15:51 in The
Companion Bible. (See also page 983 in the Englishman's Greek Concordance of
the New Testament). From
the foregoing it will be seen that the Greek is capable of two translations,
each grammatically
permissible;
-- that is to say, each conforming to the rules of grammar. These two
translations are:
When
we come to carefully examine these translations, however, as we will do in a
succeeding paragraph, we will see that they vary considerably in their
meaning. This being the case, it is clear that only one of them can correctly
reflect the Apostle's thought. The problem is to determine which of the two
does so. Since
neither of them may be rejected on grammatical grounds, a translator is under
the necessity of turning to the context for guidance. Since he cannot choose
both, he is compelled to adopt the translation which, in his judgment, best
suits the context. It
is at this point, therefore, that there is introduced, not only in an
exposition, but also in a translation, an element of interpretation. This being true, a
translator, with the very best of intentions, may produce a faulty translation,
and will do
so, if he misunderstands the context. In
view of the fact that most Bible scholars indicate, in their translations, a
preference for "fall asleep," it would ill become me to write,
dogmatically, in favor of "be asleep." Yet the conviction is strong
with me that the
context requires that translation. In the spirit of a disciple, therefore, and not in
that of a master, the following paragraphs are submitted to the consecrated
judgment of each individual reader. Such must, of course, understand that they
are perfectly free to accept or reject them, or any other exposition ever
offered in these pages. On
the assumption, then, that the phrase which may grammatically read "We shall not all
be asleep" is in fact, the translation which correctly reflects the
Apostle's thought, let us see how well it fits the context. If it be asked: "When will this be true?" the
answer is to be found in the context. It is to be true at the time of our
Lord's return. At
that time, while
some of the church will be asleep (in death), the Apostle declares that this
would not be true of them all. Again,
if this translation be the correct one, it will be seen that a r umber of commonly held
views are not sustained. Note, for example, that in its light, the Apostle is not to be
understood as saying that those who are alive and remain will not die, nor that
they will. He is not to le understood as saying that they -will "fall
asleep" in death, nor that they will not. While he will, in due time
(indeed, he does, in his next phrase) tell us what is going to happen to the
church at our Lord's return, he does not do so in the phrase we have been
discussing. Here,
if cur preferred translation be correct, he says only the one thing, namely, that when our Lord returns,
not all the church will be asleep. In
his next phrase, the Apostle proceeds to show that, at the time of our Lord's
return, the
entire church (whether
asleep in death or (live as human beings) are to share in an experience common to them all. His words are: "We shall
all be changed." In
the case of those who will be sleeping, their change will be accomplished by a
resurrection, as the Apostle notes in 1 Cor. 15:52. In the case of those who
are alive and remain, their human nature must also be surrendered (in death) if they are to share in the First Resurrection.
(Rev. 20:5, 6.) By remaining faithful unto death (Rev. 2:10), and only by so doing, these too, are to
"attain unto the resurrection from dead ones." (Phil. 3:11 Diaglott); that is, they
will thus qualify (and only thus) for a
share in our Lord's own resurrection. (Acts 26:23). They cannot, with flesh and
blood bodies (i.e. with human nature) inherit the kingdom of God, as the
Apostle has previously stated. - 1 Cor. 15:50. The
change to be experienced by all the members of the church will be stupendous.
It will be from corruption to incorruption; from mortality to immortality.
"It doth not yet appear what we shall be; but we know that, when he shall
appear, we shall be like him." - 1 John 3:2. This
change will be so sudden as to occupy no appreciable space of time and so the
Apostle illustrates it by saying that it will be in a moment, in the twinkling
of an eye. Again,
after having said this, he goes on to tell us when that is to be. It is to be, he says, "at the
last trump." In
this phrase the word "at" is an unfortunate translation. Reference
to the Diaglott interlinear shows that the meaning is "in." Rotherham
uses the word "during." We shall be changed "in a moment" in or during the last trump. The
last trump is the last in a series of seven and, like the previous six, is
symbolic, as students of the Book of Revelation are aware. They represent seven
great periods of time and their events. It is sufficient here to say that we
find ourselves today in the midst of the very events which mark the sounding of
the seventh trumpet. The increase of knowledge, the angry nations, taken in
connection with time prophecies, establish this as a fact. Its fulfillment
extends through a period of 1,000 years. Its events mark and coincide with all
the various features of the Millennial reign of Christ. Each
member of the Church then, those who are asleep in death at the time when
Christ returns, and those who will be living at that time, will be changed, in
a moment, during the sounding of the seventh trump. Will
they all be changed in the same moment? Some so hold and teach. Let us see if
this thought is a scriptural one. Had
this question been limited to those in Christ who are asleep at the time of his
return, and the question asked: "Will all these experience their resurrection
change in the same moment?" I would reply: " I know of no scripture
which teaches otherwise, and I know of no good reason why this should not
be." However,
if the question remains as first presented: "Will they all (those asleep
in death and those who will be living) -- will all these be changed in the same moment?"
my reply must be, on the word of an inspired Apostle: "No." In 1
Thess. 4:16, 17 the Apostle Paul makes this very clear. His words are:
"The dead in Christ shall rise first: then (i.e. afterwards -- see Diaglott) we which are alive and remain shall be
caught up together with them." In
addition to 1 Thess. 4:16, 17 there is another scripture which bears on the
question, namely, Rev. 14:13. Here we read: "Blessed are the dead which
die in the Lord from henceforth." Evidently, from a particular point of
time, "the dead which die in the Lord" are to experience a unique
blessedness. If I understand this passage correctly, the point of time
represented by "henceforth" is that of our Lord's return. Those who
are living at that time, and other footstep followers of the Master born later,
are those spoken of as "the dead which die in the Lord" from that
time. These, not all in a single moment, but one by one, will end their
course--die as human beings. -- However, they will not need to sleep, even for a
moment; and in this lies their unique blessedness. To
sum up what has been said foregoing: The dead in Christ are to experience their
resurrection change first, all of them probably in a single moment of time. Afterwards, the living are to be dealt
with. These, one by one, each in a moment of time, but not necessarily the same
moment, will be changed. And the change of the entire church, both those asleep
and those living, will be accomplished during (the beginning of) the seventh trump period. One
related question remains. It has to do with the Greek word hama translated in 1 Thess. 4:1.7
by the word "together." In recent weeks the question has reached us
from several quarters as to how the Apostle's use of this word is to be harmonized
with his earlier statement. In other words, he has said that the (lead are to
be raised first
and that it
is not until afterwards
that those
Who are alive and remain are to be dealt with. How can this be, if both
divisions of the church are to be caught up together? In
seeking the solution to this difficulty, the preferred method is to locate
every place in the New Testament in which hama appears and study that word in the light of its
context. This we plan to do, the Lord willing, in our next issue.
-
P. L. Read Ministry of the Word"Where there is no vision, the people perish." - Proverbs 29:18. THE
year 1963 (*) draws to a close and provides a time for retrospection. Many
startling events have taken place in the world during this year, culminating in
the assassination of President Kennedy. As students of the prophetic Word, we
may trace the hand of God in earth's affairs and, with the opening of a new
chapter, look forward to further fulfillments relating to Messiah's kingdom,
shortly to be ushered in. ----------------------------- (*)
This report of Brother Muir's 1963 Pilgrim ministry did not reach us in time to
be included in the January issue. However, we are sure it will make welcome
reading now. - Ed. Com. Christ
set the keynote of our expectations in his review of the Gospel Age when he said: "When these things
begin to come to pass, then look up, and lift up your heads; for your
redemption draweth nigh." (Luke 21:28). It is many years now since the
things referred to began to
find fulfillment. Today, as the aftermath of two World Wars, "the
distress of nations, with perplexity," which our Lord foretold, is everywhere
manifest. The
Lord's people are by no means exempt from these experiences, so troublesome to
mankind in general. Nevertheless, they are enabled, by faith, to look behind
the clouds, and see their silver linings. Through the centuries their prayer
has been "Thy kingdom come, thy will be done in earth as it is in heaven";
and now that they see the momentous events taking place before their eyes,
they are filled with a quiet joy and a rejoicing spirit because they know that
their "deliverance draweth nigh." It
was with these and similar thoughts that I commenced another year in the
Institute's Pilgrim ministry. The trip took me first through the southern
States to the Midwest; then through southeastern Canada into New York State and
thence into New England. Later my itinerary took me south along the Atlantic
seaboard back into the southern States, and to my home in St. Petersburg,
Florida. In all, the journey totaled some 16,000 miles, mostly by automobile. I
am glad to have the privilege of witnessing here to our heavenly Father's
loving care and over-ruling providence throughout the journey, and to express
my gratitude to the brethren, both for their kind hospitality and for helping
together by their prayers. The knowledge that I was being remembered thus,
brought a sense of tranquility of mind. Sister Muir, too, who was not able to
be with me much of the time, was strengthened in a similar knowledge that
friends everywhere were mentioning our names regularly at the throne of
heavenly grace. Our other Pilgrim brethren, I am sure, will bear me witness
when I say that nothing is more encouraging than the realization that we are
being remembered "before our Father's throne." It
was my privilege to attend a number of conventions along the way, from each of
which I received much spiritual refreshment, both from the messages delivered
from the platform as well as from the fellowship enjoyed. It was particularly
gratifying to note a growing disposition on the part of the brethren in
general to "keep their lamps trimmed and burning" in readiness for
whatever 1964 might bring. A
keen sense of loss was experienced here and there as we visited in places
where some of the friends we have known and loved "through the years"
were missing -- their earthly journey having ended. While we rejoice for them,
we cannot but miss the calm, settled faith of such, which had proved such a
source of strength to us in other days. From
time to time, where circumstances permitted, we held "audience-participation"
meetings. These have the characteristics of studies, question meetings, testimony
meetings, all blended in a happy spirit of fellowship. Such meetings provide
opportunity for exchange of viewpoints on points of doctrine on the one hand,
and on the other give guidance as to the practical application of Christian
principles as they are worked out in matters of everyday life. They are not
intended to displace discourses, but where circumstances indicate, they offer
an interesting and profitable change in the form of service. They serve also as
useful supplements to the articles and Question Box discussions in the Herald
which, it was a pleasure to note, continues to hold a warm place in the minds
and hearts of the brethren. Perhaps
the point of chief emphasis in all our fellowships along the way was the
evident determination on the part of all to continue in the good way, setting
their affections on things above, remembering that their hopes as new
creatures are heavenly, and that with the evidence multiplying that the great
change of dispensations long foretold is at the doors, they should give earnest
heed to the Apostle's words: "Seeing that all these things shall be
dissolved, what manner of persons ought ye to lie" - 2 Pet. 3:11. So
we give thanks to our heavenly Father for another year of guidance ,and watch
care and look forward to 1964 with confidence, being deeply interested in the
final gathering borne of the saints. Continued trust in the Lord and his many
responsive providences in our lives develops a personal intimacy and delight in
Him. When heart answers to heart, when pleading prayer brings recognized
answers of peace, we know the abiding presence with us of the Father and the
Son. With the thought of divine protection ever with us no matter how severe
may be the storm that rages about us, we are never in despair. Those in real
heart sympathy with our Father see him as the fountain of all goodness, truth
and blessing. To them he is the one altogether lovely. His law is their delight.
His friendship and love their very life. Surely
such as these have the desires of their heart and no good thing will be
withheld from them. Their fervent prayers avail much, and in the Lord's good
time their righteousness, however much it may glow be misunderstood and
misrepresented, shall be brought forth as the light. Even while we remain here
as aliens and foreigners in the enemy's land, we shall be nourished, materially
and spiritually, and shall rejoice and be glad in the "house of our
pilgrimage."
- A. L. Muir Notice of Annual MeetingAll
should be aware of the fact that the affairs of our Institute are in the hands
of seven brethren who are elected from its membership to serve for a period of
one year or until their successors are elected. In
1962 and again in 1963, our Annual Meeting was held in September at Atlantic
City. This year our directors have given favorable consideration to the
suggestion that the meeting be scheduled for the usual date (first Saturday in
June) but that it be held in the Middle West. Among other reasons for this
choice was the suggestion that such a location would enable quite a number of
friends to be present who reside in that area, and who, on account of the
distance (to Brooklyn or Atlantic City) have not hitherto had the opportunity
of attending. When
the Cicero, Illinois Ecclesia heard of our discussions, they were prompt to
offer us the use of their own church facilities. Not only so, but they
expressed the desire to cooperate further, by having their Accommodations
Secretary handle all Room and Meal arrangements for friends coming from a
distance. Furthermore, they said they would plan a one-day Convention for the
next day (Sunday, June 7) about which you will no doubt hear in a forthcoming
issue of their "Berean News." Needless to say, our directors were
very glad to accept their kind invitation. Accordingly the next Annual Meeting
of the Institute will be held (D.V.) Saturday, June 6, at 2:00 p.m. in the
auditorium
of the Berean Bible Students Church, 5930 West 28th Street, Cicero, Illinois
60650. Membership
in the Pastoral Bible Institute is, and always has been, open to any
consecrated brother or sister who "is in full harmony with the purpose,
spirit, and policy of the Institute," and who intends to support it
"in all reasonable ways as he or she shall deem to be the Lord's
will." As
stated in its charter, the purpose for which the Institute was formed, is
"the dissemination of Bible truths in various languages by means of the
publication of tracts, pamphlets, papers, and other religious documents, and
by the use of all other lawful means which its Board of Directors, duly
constituted, shall deem expedient for the furtherance of the purposes
stated." The
membership fee is five dollars ($5.00) which should accompany the
application. If an applicant lacks the membership fee, but is otherwise
acceptable, the fee will be paid out of a special fund provided for that
purpose. In
order to participate in the election of directors at the next annual meeting,
any one, not already a member, who desires to apply for membership should do so
promptly as, according to our bylaws, "the registration of such membership
must be made twenty days prior to the election." Members
of the Pastoral Bible Institute are hereby reminded of the privilege which is
theirs of nominating in the pages of this journal the brethren they wish to
elect as directors for the fiscal year 1964-65. The
brethren whose term of service will expire are: F. A. Essler, J. C. Jordan, A.
L. Muir, J. T. Read, P. L. Read, W. J. Siekman, and P. E. Thomson. The
brethren named above are pleased to report that a spirit of Christian love and
harmony exists in their midst; and they have every reason to believe that the
Lord has seen fit to bless their association in this ministry. They realize,
however, that those carrying on any work may fail to see opportunities for
improvement and expansion apparent to others not charged with such responsibility,
and that for this reason changes in office sometimes have beneficial effects.
They therefore urge upon all the members of our Institute that they make this
a special occasion for prayer, that our Father's will may be expressed in the
vote of the members. If after prayerful meditation any are led of the Lord to
nominate brethren, and will forward the names and addresses of such brethren
so as to reach this office on or before April 10, 1964, such names will be
published in the May-June issue of the "Herald," that all members may
have an opportunity of voting for them. Recently Deceased
|
