VOL.
XLVII July/August 1964 No. 4
The Master's High Priestly Prayer
Signs of the Master's Parousia
Benjamin F. Wilson and The Emphatic Diaglott
"Fearfully and Wonderfully Made' Christian Liberty"Stand fast therefore
in the liberty wherewith Christ hath made us free, THE
love of freedom is inherent in all of God's intelligent creatures. Moreover,
under certain limitations, it was manifestly his purpose that all enjoy
liberty -- the limitations, in every case, being those of righteousness, of
respect of and submission to the divine law, and mutual love and respect for
the rights and liberties of fellow creatures. However,
many have very different ideas of freedom from this. One of the world's great
champions of human liberty -- Abraham Lincoln -- once said: "We
all declare for liberty; but in using the same word, we do not all mean the
same thing. With some, the word liberty may mean for each man to do as he
pleases with himself, and the product of his labor; while with others the same
word may mean for some men to do as they please with other men, and the product
of other men's labor." Again
he wrote: "The
shepherd drives the wolf from the sheep's throat, for which the sheep thanks
the shepherd as his liberator, while the wolf denounces him for the same act,
as the destroyer of liberty. Plainly, the sheep and the wolf are not agreed
upon a definition of the word liberty." As
we look around us today, it seems evident that there are yet many men who have
not repudiated the wolf's dictionary. Such are anxious to cast off all
restraints of God and man, to pursue a selfish course, untrammeled, and without
regard to either their obligations to God, or the rights of their fellow-men.
Such ideas of freedom (?) lead only to anarchy and destruction. And those who
hold them look upon all wholesome restraints of law and order as infringements
of their rights, and consider themselves in bondage under them. This is the
rapidly growing sentiment all over the world today among the masses of
mankind. And this is what makes the outlook for the future so ominous, threatening
the utter wreck of the present social order in world wide anarchy. These
remarks, however, have to do mainly with the liberty known and experienced by
mankind in general. From these reflections let us turn to the consideration of
the liberty of our text: "the liberty wherewith Christ hath made us
free." From
time to time the question is raised: Would it not be possible to formulate a
list of elementary, fundamental truths, the acceptance of which would be all
that was necessary to enable followers of the Master to attain and enjoy
Christian liberty, unity, and fellowship? To such a question I reply: It surely
is possible. As a matter of fact it has been done for us. The list was compiled
many years ago, and consists of seven foundation truths of our "most holy
faith." A wise and faithful Pastor furnished this list, and did so, I am
persuaded, under the guidance of the holy spirit of God. These seven vital
truths are grouped together by none other than the great Apostle to the
Gentiles himself, in Ephesians 4:2-6, as follows "One
body, and one spirit, even as ye are called in one hope of your calling; one
Lord, one faith, one baptism, one God and Father of all, who is above all, and
through all, and in you all." Here
the Apostle mentions:
WHAT IS THE "ONE FAITH"?What is the "one faith" mentioned as item 7 in the list? Ah! it is here, very often, that our wily adversary is successful in ensnaring those not on the alert. All the more important that we, should be, as was the case with Jesus, of "quick understanding." Without
this Gospel kernel, the true Gospel can never be possessed; hence this must
be insisted on as a test of Christian fellowship. This must be received,
else the Gospel is not received. When it is received, the Gospel is received
. . . . A PERFECT BASIS OF UNION"This
true Gospel, this simple faith, easily understood and confessed by the weakest
babe in Christ, must also be, and always, and equally the faith of the most
developed sons of God. This one faith (and not the endless ramifications
and details of faith which lead out from it) Paul placed as a standard or test
of all claiming the name Christian. All the consecrated who agreed on this one
standard, or foundation truth, Paul counted as in and of the one Church. While
each member was to grow in grace, knowledge, and love, there would always be
harmony and oneness in the faith and fellowship of the Church, if all growth
were kept in line and harmony with this foundation truth. "Here
was a perfect basis of union, which allowed for all the various stages of
individual development in the truth, and which most effectually guarded
against errors. For if this simple creed were today made the standard by which
all doctrines should be tested, it would speedily lead to the discarding of
every error, and to the true union of the Church in the 'one Lord, one faith, and
one baptism.' "The
endeavor to compel all men to think alike on all subjects, culminated in the
great apostasy and the development of the great Papal system; and thereby the
'gospel,' the 'one faith,' which Paul and the other Apostles set forth, was lost-buried
under the mass of uninspired decrees of popes and councils. The union of
the early Church, based upon the simple Gospel and bound only by love, gave
place to the bondage of the Church of Rome -- a slavery of God's children,
from the degradation of which multitudes are still weak and suffering. THE TRUE BIBLE STUDENT'S PLACE"The
Reformation movement of the sixteenth century came as an effort to regain
liberty of conscience; but, deluded by the idea of an elaborate creed, insisted
upon for so many centuries, the reformers and their followers formed other
systems of bondage very similar to that of Papacy, though slight modifications
gave liberty to fuller ideas on some subjects. And so it has been ever since:
each new reform movement has made the failure of attempting to make a creed
just large enough for its prime movers." -Reprints R1572. "The
true teacher's place, and the true Bible student's place, is outside of all
human bondage, free to examine and feed upon all portions of the good Word of
God, and untrammeled to follow the Lamb whithersoever he leads."-S.S.
Vol. III, p. C145. - P. L. Read. Believing and Behaving(Larry Ward in "World
Crisis") NOTHING
could be more explicit than the Scriptural admonition for the children of God
to "be doers of the Word, and not hearers only." The Pauline epistles
are packed with such exhortations. Unfortunately, as a famous Bible teacher
has reminded us, "We have had a feast of Bible interpretation and a famine
of Bible application." The
United Press sometime ago reported how maintenance men at the University of
California discovered that termites had eaten through a large stack of
pamphlets, in the mailing room. The title of the pamphlets was "Control
of Termites." It was one thing to explain the theory of termite control in
a pamphlet and quite another to put the theory into practice! The
thinking Christian is not only aware of the truths contained in God's Word but
is faithful in applying them in his own experience. His entire personality is
permeated by his conception of God. He is careful to heed the instruction of
God's Word to be the "servant of Christ, doing the will of God from the
heart," and to be "blameless and harmless, the son of God . . . holding
forth the Word of life." . .
. We need the reminder of Horace Mann, who is reported to have said: "I
have never heard anything about the resolutions of the Apostles, but a good
deal about the Acts of the Apostles!" God
wonderfully designed the blueprint for Christian living. He has promised to
make his will clear to the earnest seeker and places at our disposal all that
we need to execute his purpose in our lives. Jesus said, "If any man will
do his will, he shall know of the doctrine." (John 7:17.) Again, "We
have not an high priest which cannot be touched with the feeling of our infirmities....
Let us therefore come boldly unto the throne of grace, that we may obtain
mercy, and find grace to help in time of need." - Heb. 4 15, 16. Missionaries
entering a district, where they believed
the Gospel had never gone, sought to impress the natives with the infinite
holiness of Christ. To their amazement, the natives cried, "We know him!
We know him! He used to live here!" Patiently
the missionaries explained that the One of whom they spoke had lived centuries
before in a different part of the world. Still the villagers insisted: "We
know him! He used to live here!" Questioning
the natives, they soon solved the mystery. Years before, a single soldier of
the cross had entered the village. His ministry seemed to bear little fruit,
but the ineffable sweetness of his personality had been so Christ-like that it
had made an indelible impression upon the minds of his hearers. Could
that be said of you? Would that be the testimony of your friends, of the
members of your family? "The fragrance of Christ is the perfume of his
people." Is your life sweetened by his indwelling presence so that others
really see him in you? May
God give us the burning urgency in our hearts to love Christ and to live
Christ! May we remember that to win some, we must be winsome, and that though
we are saved by grace, we cannot live in disgrace. May we praise him with our
lives as well as with our lips as we believe the Gospel and behave the Gospel. -
Restitution Herald, Oregon, Ill. The Master's High Priestly Prayer
"That they all may be
one; as thou, Father, art in me, and I in thee, WHEN
will the world believe that the Father sent the Son? From the language here
employed in this prayer of our Master it is very evident that, in his view,
before the world would believe on him, a state of oneness must needs be
attained by his followers. Belief by the world is thus seen to be made contingent
on unity or oneness on the part of his followers. How
tenderly solicitous is the prayer of our Lord for those whom he is not ashamed
to call his brethren; and of what stupendous import to the world are his
words, for it is evident that the enlightenment and blessing of the world are
dependent upon the oneness of his followers. Let us draw near with bated breath
and listen, for it is the Master who is praying: "Father-that they all may
be one; as thou, Father, art in me, and I in thee, that they also may be one in
us; that the world may believe that thou hast sent me." Surely
he who does not feel the pathos, the yearning, tender emotion, of the Master's
supplication, has not the spirit of Christ "he is none of his."
"Father -- that they all may be one . . . that the world may
believe." What a challenge, too, is this prayer of Jesus, to the love and
affection of his followers. Would we hasten the day when the knowledge of the
Lord will fill the earth as the waters cover the mighty deep; when the Sun of
Righteousness shall arise with healing in his beams; when Jesus shall see of
the travail of his soul and be satisfied? -- that day cannot come until first there come
the spirit of unity to his followers, until they find themselves possessed of
the spirit of harmony, of brotherly-kindness, of love. A LOVE THAT BRINGS PEACEToday,
perhaps as never before, the world awaits, doubting, in the darkness of
unbelief, not
having received the convincing proof for which Jesus prayed the oneness of Christ's followers
not yet being apparent. For the proof of our faith does not lie in learning
but in living; not in a well developed argument, but in a holy life. It will
not be found in logic, however masterly, but in love; in a love that is strong
enough to overcome indifference, to conquer antipathy -- a love that knows how
to be blind to unkindness, that can not only forgive but forget, that can melt
prejudice and pride of opinion; that knows not only how to live and let live,
but knows also how to think and let think; a love that brings with it an
atmosphere of peace. When
the Gospel first began to be preached by our Lord and the Apostles, what a
oneness was manifest in the Church, as the little band of followers sought to
walk in the footsteps of the Master. They were only a humble folk, without
wealth or scholarly attainment, or social standing, but they seemed to catch
the spirit of the Master, sand after Pentecost such a spirit of joy and love
and faith and hope possessed them. and such a fervor of missionary zeal -- such
a oneness of heart and action, that it almost seemed that the prayer of Jesus
would find speedy fulfillment, and that the whole world would soon believe on
him. In
the early centuries the Gospel message spread like wild-fire. In the language
of the Revelator --"It went forth conquering and to conquer." (Rev.
6:2.) Just to read the story of those early days is enough to make one's heart
beat faster. Well might the powers that were in those days be astonished, as
they witnessed the power of the Gospel in the lives of those who received it,
giving to believers such a vision of our glorious hope as enabled them to
stand undaunted in the face of cruel deaths, to meet the furious hate of their
persecutors undismayed; nay more, to meet that hate with a gentleness, a love,
a compassion, which only close followers of Christ can display. COMPROMISE BETWEEN CHURCH AND WORLDAlas,
the rider on the white horse, which seems to symbolize that period of the
Church's history, was followed by other horsemen, as those of us who are
familiar with our Lord's Revelation are aware, and ere long, as history shows,
a great compromise was effected between the Church and the world. Since then,
the story of the Church has often enough been a history of hatred, of narrowness
and stupidity, of inconceivable bigotry and brutality. What crime against God
and man has the Church not committed! How appalling is the record! As we read
the pages of history, the outrages there revealed fill our minds with horror,
especially as we bear in mind that they were perpetrated in the holy name of
Jesus. Yet
through all the centuries, amid wrangling bigots and proud tyrants, the true
faith was kept alive. Though the Church as a whole was not Christian -- indeed
became Antichristian, some few were found at all times who had not defiled
their garments. These have been the salt of the earth, the light of the world.
As another has said: "If
one seeks an apostolic succession, here it is, unbroken and uninterrupted --
a shining tradition of vision and service. It is in their gentle lives
silhouetted against dark backgrounds, that we trace the history of the hidden
Church -- the little flock." Though
not inspired as were the Apostles, they were entrusted by God and by Jesus with
the Gospel, and they guarded it for us of today at the cost of their lives.
They kept watch over it as of a sacred treasure, as keepers of a holy fire
which must never be stamped out. They yielded their lives to the sweet,
mellowing influence of the holy spirit of love and truth, though it meant for
them certain privation, loss and hardship beyond our experience. They enjoyed
withal a fellowship of spirit which not even the curse of sectarianism could
destroy. And
if these with their feeble light were enabled to preserve a fellowship of
spirit even in the midst of sectarian bondage and in the darkness of the Dark
Ages, will not the Lord expect at least as much from us as we face the issues which confront
us today? With the advancing light the old sectarianism is seen to be not only
sinful butt absurd; and yet all of us must be aware that this spirit of sectarianism
is as active in our midst today as it was in the centuries that are past. It is the height of folly --
it does not even indicate the wisdom of this world, much less that which is
from above, which is first pure, then peaceable, gentle, easy to be entreated,
full of mercy and good fruits, without partiality, or wrangling, and without
hypocrisy. CHRIST OUR ALL IN ALLBrethren,
let us thank God that our faith is not in a creed, but in a person, our blessed
Lord Jesus himself, whose personality embraces every grace, in loyalty to
whom we can all find fellowship and unity. How true is the saying, "What
we believe divides us -- Whom we believe unites us." That which enabled
our brethren who have gone before, to maintain the unity of spirit even in the
midst of sectarian bondage, was the realization that notwithstanding their
differences Christ was their all in all, and this realization must be our
salvation today. "I,"
said Jesus, "if I be lifted up, will draw all, men unto me." This
saying of Jesus, we know, is to have its grand fulfillment in the coming Age,
when all shall have their eyes open to behold our Lord -- when he shall indeed
be the desire of all nations. But while we await that time with calm
confidence, we must not do so passively, but with breathless eagerness. We
yearn to see him take his rightful place in the hearts of all now. And if this
cannot yet be in the world, it must be in the Church. Somewhere
we have read of the sin of making a Christ of one's opinions -- a rather
remarkable expression, meaning that there are some -- let us be extremely
careful that we are not among them -- who think that they are worshiping
Christ, when all the time they are worshiping their own opinions. They follow
their own prejudices -- believing that what is habitual with them must be
essential for everybody -- and imagine that they are obeying the precepts of
our Lord. Surely
there is no one amongst us so self-confident as to believe that lie has the
exact viewpoint of the Master on each and every problem that is before the
Church in these difficult days. Even the great Apostle Paul was not ashamed to
confess that he was in perplexities at times. It will not be such a very great
humiliation for us, then, to admit that we, too, are sometimes at a loss to
know just what to do -- just which way to turn. Even when we have been very
sure of our ground, and the positions that we have taken, things have not
always worked out just precisely as we had expected. It would be foolish indeed
for us to deify our opinions and interpretations, and demand that others
accept our thought on this, that, or the other question, before we can work
with them in the fellowship and service of the Master. If
Jesus were to stand in our midst today, we venture the assertion that he would
identify himself with none of us; but with what gladness, nay, in what a
delirium of delight, would we identify ourselves with him. Brethren,
Jesus does stand in our midst today,
and how manifest it is that none can claim him exclusively as their own. No --
as in the glorious vision -- Jesus is walking in the midst of the golden candlesticks, and thrice happy are they
who follow the Lamb whithersoever he goeth. THE BLESSEDNESS OF DIVINE FELLOWSHIPOur
differences need not -- nay, they must not, disturb our fellowship.
Differences are unhappy only when they sharpen tempers, and occasion ill will.
Otherwise they may be profitable and result in a larger education for us in the
school of Christ. Some one has said that "Identity of sentiment with
difference of opinion" is requisite to happy company. These are no less
requisite to Christian fellowship and to the health of the Church. Some
of us have made grave blunders in the past in this matter of fellowship, but
how great will be our mistake if we fail to learn by these experiences. The
footstep followers of Jesus have been given God's own holy spirit, and those
who yield themselves to its sweet influence, find themselves possessed of a
strange wisdom - a wisdom which knows how to climb over the walls of separation
which others build, which knows how to reach through the fences which others
construct, and clasp in warm and loving greeting the hand of a brother spirit.
"Many waters cannot quench love." How
blessed is this fellowship, this oneness in Christ which may be enjoyed by the
people of God-this oneness for which the Master prayed! It is a fellowship of
joy and a fellowship of suffering-of joy in a common anticipation of the future
glory, as also of our present privileges in communion with our Lord; and of
suffering in mutual participation of the preliminary trials to secure that
end. Thus the members of the one Body are bound together in one bond of love
and fellowship and confidence and sympathy and common interest. May our love
abound yet more and more one toward another, even as our Master prayed, that
thus "the world may believe. "
The Question Box"For
I am in a strait betwixt two, having a desire to depart Question Instead
of the words "to depart" in the above text (in the Common Version and
most other versions) Rotherham's Translation has "be released"
(margin: "the releasing"), while The Emphatic Diaglott gives
"the returning" (interlinear: "the to be loosed again").
Which rendering best conveys the Apostle's thought? Answer Discussions
involving translations are, of course, best understood by those who have
studied the languages, but the writer hopes the explanation here offered will
be enlightening to all of our readers. First,
a brief examination of the renderings noted above: 1.
"Depart." This rendering is based on the usage of the verb ANALUO (of
which ANALUSAI is the aorist active infinitive) in Biblical and classical
Greek. In the Septuagint there are several occurences of analuo with the
undoubted meaning "depart," with no thought of returning (Alford
cites Judith 13:1; 2 Macc. 12:7 and 3 Macc. 2:24). In the New Testament (2
Timothy 4:6) Paul uses the noun form of this verb (analusis) of his imminent
"departure" from this life. See Thayer's Lexicon for similar use of
these words by other Greek writers. 2.
"Be released." This renders an active verb form as if it were passive.
Evidently Rotherham felt that this change was necessary to suit the context,
for there is no thought there of Paul as releasing anyone or anything. Taken
literally, analuo certainly does contain the thought of loosing or breaking
up, but on this see below. 3.
"The returning." This rendering is based partly on the fact that the
word analuo is sometimes used in the sense of "return" (Luke 12:36; 2
Macc. 9:1), and partly on an interpretation of the context of Phil. 1:23 (Diaglott footnote). From the foregoing it appears that analuo can mean either
depart or return, and the connection must decide the matter in Phil. 1:23. THE CONTEXT (PHIL.
1:20-25)
The
Diaglott view is that TO ANALUSAI was not one of the "two"
alternatives which Paul was considering, but "was a third thing"- a
parenthetical reference to the Lord's return. As a plausible solution of an
apparent difficulty the Diaglott rendering has been favored by many, but a
closer study of the passage in question has convinced this writer that there
is much to be said in favor of the usual reading: "having a desire to
depart and to be with Christ." We would call attention to the following
considerations: (1)
The Diaglott places parentheses around a statement which is obviously not
parenthetical. For a true parenthesis has no grammatical or logical connection
with the sentence or passage in which it is inserted, and therefore if omitted
it leaves a complete, intelligible statement But, without the words enclosed in
parentheses the Diaglott reads: "I am indeed hard pressed by the two things,
but to remain in the flesh is more requisite on your account." It is plain
that Wilson's device for producing "a third thing" makes the Apostle
incoherent. For examples of true parentheses
in the Diaglott see 1 Tim. 2:7; 3:5; 1 Thess. 2:5; Romans 7:1, etc. Grammatically
there is also another objection to the parenthesis in verse 23. In the Greek
the clause is introduced by a "circumstantial participle" (ECHON
--" having"), which makes the clause itself a subordinate one-explaining
the principal clause which immediately precedes it ("I am in a strait,
etc."). Detaching this dependent clause from its main clause with which it
is grammatically connected (as
Wilson does) and making an independent (parenthetical) statement of it is not
according to Greek syntax. (2)
In the Greek "two" is emphatic, having the article -- the two. That is, the two things the
Apostle has just mentioned in verse 21, the two alternatives which were agitating
his mind and his emotions, "to live" and "to die." In
verses 23 and 24 the same two alternatives
are stated in other words: TO ANALUSAI (to depart) and TO EPIMENEIN (to
remain). (3)
It is in keeping with Paul's usage of words and the Hebrew manner of speaking
of death to take "to depart" as the meaning of analuo in Phil. 1:23.
In 2 Tim. 4:6 Paul uses the cognate noun of this verb and speaks of his death
as his "departure." It was common among the Jews to speak of death
as an exit, a departure. (Cf. Luke 9:31; 2 Peter 1:15. See also in the
Septuagint and Josephus. ) (4)
An argument on the word analuo set forth on page 671 of "The New
Creation" calls for notice here. It is claimed that when this Greek word
means "depart" it must mean to "depart again" (i.e., return) because it is
compounded with ANA, and this prefix means "again." But it is a
mistake to assume that the prefix ANA must mean "again." ANA is a
preposition which literally signifies "up." It has this significance
in many compounded words. Another of the several meanings which ANA has as a
prefix is "again." The meaning of analuo could be "to loose
again" or "to break up. Many authorities (including Dr. Strong) adopt
the latter meaning. It is generally taken as a metaphorical expression, either
from the loosing of a ship from its moorings (for sailing) or the breaking up of an encampment for
departure. Similar to this latter thought the Germans have a word AUFBRECHEN
(to break up) sometimes used for "depart.
" (5)
Both etymology and usage support the conclusion that analuo means depart.
Whether or not the departing is a returning must be decided from the context,
as in Luke 12:36. The same is true also of another, a very common Greek verb
aperchomai, which in classical literature means either to depart or to return,
depending on how it is used. The common New Testament word for our Lord's
return is parousia; Paul would very probably have used that word in Phil. 1:23
had he been writing of that event. (6)
The common rendering of analusai in Phil. 1:23 is questioned only on account of
the words which immediately follow: "and to be with Christ." A very
common view is that Paul expected to be in the presence of the Lord the very
next instant after his departure from this life. Some have compared Paul's
language in Phil. 1:23 with some of his earlier statements, e.g., 1 Thess. 4:15
and 1 Cor. 15:51, which speak of an intervening "sleep," and have
decided that Paul had changed his view on the matter. But is that conclusion
necessary? We do not think so. For it should be noted that in Phil. 1:20-25 the
Apostle is not making a formal statement on eschatology but is only revealing
the lively emotions which the thoughts of "departing" and
"remaining" kindled in him. It is understandable how in this
outpouring of his feelings Paul might pass by the time element, and associate
closely in his view his departure from this life and the much later entering
into the presence of his Lord. Indeed, Paul well knew that in his conscious
existence the latter event would be the very next instant after the former.
Great exactness of speech is not to be expected of the Apostle Paul when he
writes under emotional strain. At such times even grammatical rules and
constructions often fall by the wayside, as for example in Galatians 2:6-9. -
W. A. Eliason Explanation of ZionismI
HAVE received a number of requests for an explanation of Zionism. Zionism
is as old as the Jewish people, who originated in Ur of the Chaldees in
Mesopotamia. Terah was the father of Abraham, the progenitor of the Jews, who
migrated to the land of Canaan, to which the Romans eventually gave the name
of Palestine. In this land, which they called Eretz Israel, after many vicissitudes,
the Jews achieved their cultural and spiritual greatness. It was here that the
Bible was developed, that David and Solomon reigned, that the temple was
erected, burned and re-erected. It was here that the prophets spoke their moral
law, that the Psalms were the prayers of the people, that the vast literature,
biblical, apocryphal and Talmudic was given to the world.... Palestine
then has always been more than a geographical expression to the Jews. It has
always been the spirit, the soul.of this people. In the religious liturgy of
the Jews prayer after prayer cries for the return to Zion, to the land that
God had promised Abraham and to which Moses led them out of Egypt. During
every period of persecution Jews turned to Palestine as a place of refuge. Zionism
therefore is deeply ingrained in the religion, the traditions, the faith of a
people whose relationship to that area is more than 4000 years old.
Politically, however, the Jews have held Palestine for a comparatively short
period. . . . In the year 6 A.D., Roman procurators were appointed for
Palestine, which definitely established it as a Roman colony. Prior to that it
had been conquered by Babylon, Assyria and the Persians. In spite of these
conquests and the frightful tribulations of the Jews, they managed to survive,
not because they were a race or a nation, but as a fervent religious community
bound to the Torah, the biblical law, the religious traditions, their faith in
God and their hope for a return to Palestine, which represented to them not
greatness but peace. Modern
Zionism is but one blossom on this eternal tree, whose roots are so deep in
historic soil. The author of its political phase was Dr. Theodore Herzl, an
Austrian journalist, who recognized in the Dreyfus case the inevitable
recurrence of anti-Semitism, and who sought for the establishment, by political
means, of a Jewish homeland in Palestine. His book, "The Jewish
State," appeared in 1896, and a year later the first Zionist Congress met
at Basle, in Switzerland. Since
then Jews throughout the world have been split over the implications of
Zionism. Many opposed it on the ground that the Jews were exclusively a
religious sect and could only at their peril become associated with
nationalistic or territorial movements. But the majority of Jews, particularly
traditionally religious Jews, have favored this movement in all its manifestations,
because to them Judaism has no meaning at all except in the words of the
Psalmist
At
the end of World War I, after Palestine had been liberated from Turkish rule,
the Jews were promised a "homeland" in Palestine by Great Britain and
the United States. Great Britain also entered into a series of relationships
with the Arabs which contravened this promise. Large numbers of Jews migrated
to Palestine and millions of dollars were invested, particularly by American
Jews, in agricultural, industrial and educational enterprises. . . . -
George E. Sokolsky (in the St.
Louis Globe-Democrat, just prior to his death.) Annual Report of Directors"Speak
unto the children o f Israel, that they go forward." - Exod. 14:15. It
was with these words, earnestly pressed upon them, that the Pastoral Bible
Institute commenced operations, just forty-six years ago. Originally spoken
by God himself to Moses at the Red Sea, these words were put in the form of a
resolution, at that never-to-be-forgotten convention held at Providence, Rhode
Island, and unanimously adopted by the brethren there assembled. Nor
could we think of a better word to speak in the ears of the brethren today. Not
many of those present at Providence then, have tarried with us until now, but
those who have, know that these past forty-six years have abundantly testified
to the goodness and mercy of God in our experience. And our confidence is,
that thus it will prove to be in the days ahead, however many, or however few,
they may be. THE HERALDToday's
report, however, deals only with the year just ended. Prominent among the
several branches of the Institute's ministry is that of our bi-monthly
magazine, "The Herald of Christ's Kingdom." Recognizing the truth
implicit in the Apostle's inquiry: "If the trumpet give an uncertain
sound, who shall prepare himself to the battle?" (1 Cor. 14:8), each issue
of the Herald has carried a statement of its position under the caption,
"This Journal and its Mission." To give more emphasis to this
feature, the small type in which it was formerly printed, was changed to a
larger size, and the entire announcement re-located in a box on the back page.
There, not only what the "Herald" "stands firmly for," but
what "it stands free from," is also plainly stated. We believe,
therefore, that our "trumpet" gives forth no uncertain sound, and
each, therefore, should prepare himself to the battle.
During
the past year we have been particularly encouraged by the results of a small
publicity campaign. The time seemed right for offering The Herald to the
public. Our subscription list, which last year increased by 744, increased
again this year, by 1806, making a present total of 5,585 subscribers. To us,
who have long recognized that ours is "the day of small things" mentioned by the prophet
(Zechariah 4:10), a day which, by the grace of God, we have not despised, this
increasing interest in our "Pastoral" ministry comes as an added
challenge. In what further privileges of service, we wonder, may the Lord
permit us to engage? While our list of subscribers in foreign lands has never
been large, it is a pleasure to report that, in addition to those in the United
States, Canada, England, Scotland, Wales, North Ireland, Eire, Australia and
New Zealand, we have a few subscribers in Africa, Argentina, the Congo, Costa
Rica, Denmark, Germany, Greece, Holland, India, Indonesia, Israel, Italy, Mexico,
Poland, Puerto Rico, Sweden, Switzerland, Thailand, Trinidad, Turkey and the
West Indies. May the Lord continue to enable our Editors to furnish "meat
in due season" for these widely scattered readers in these troublous
times. THE PILGRIM MINISTRYPerhaps
the form of service open to us today, which more nearly resembles that
followed in the days of the Apostles, is the Pilgrim ministry. In some
respects this direct, personal communication of the Lord's word to others is
the most desirable method, and from the New Testament records we learn that
wonderful results were accomplished by such method, during the days of the
early Church. Indeed, as the Apostle has declared, it pleased God, by the
foolishness of preaching, to save some. (By this we understand the Apostle to
mean that the method God employed, in the announcement of the gospel, seems
foolish and weak in the eyes of the world, but that it is, nevertheless, the
method God chose to accomplish his purpose in this Age, namely, the selection
of those who shall be given the honors of the Kingdom.) Moreover, by this
method, not only was the simple gospel message proclaimed to repentant
sinners, but a number of ecclesias were founded, and later visited, when the
deeper truths for the consecrated and mature believers were expounded,
resulting in the edification of the Church as a whole. Three
of our full-time Pilgrims, Brothers A. L. Muir, J. T. Read and P. E. Thomson,
made extensive itineraries covering a wide range of territory during the past
year. In addition to serving a large number of Bible Classes, they made a
special point of calling on isolated friends here and there, and visiting the
twos and threes--many of whom, by reason of the infirmities, of old age, were
especially in need of the fellowship. Our
other full-time Pilgrim, Brother F. A. Essler, who has been recuperating from
an illness which has prevented him, for more than a year, from engaging in the
ministry, is now making satisfactory progress towards recovery, and has already
resumed part-time duties. Besides
these four full-time Pilgrims, a number of other brethren have served, chiefly
on week-ends. Additionally, Brother A. Van Sant was able to make a few short
trips, (two or three weeks each trip); and Brother M. A. Kenneth's plans permitted
him to serve a number of Bble Classes en route to California, and back. For
the past few years Brother Muir has found time to contribute each year an
article captioned "Ministering the Word" in which he narrates, for
the benefit of Herald
readers,
some of his experiences in the Pilgrim ministry. In so doing he really tells,
not only his own experiences, but the experiences of the other Pilgrim
brethren, too, for theirs is a "goodly fellowship." HELPS TO BIBLE STUDYA
number of our recent subscribers have written us for particulars as to any
courses of Bible study offered by our Institute. After informing them that we
do not offer any residence courses, we invariably counsel all such inquirers
that, before they consider any other method of study, they read and study the
Bible itself. Foremost amongst the helps to its study we continue to rank The Divine Plan of the Ages. As
our older readers know, this able work furnishes satisfactory proof that the
Bible is a revelation from God; that it discloses what God's plan for mankind
is; and shows it to be in full harmony with the principles of wisdom, justice
and love. In
brief, it shows that God's plan is to select and save the Church during the
Gospel Age, the Age now nearly ended, and then to use the Church to bless
Israel, and through Israel the remainder of mankind, during the next Age -- the
Millennium. Brother
Streeter's volumes on The Revelation continue in steady demand, and readers write us telling of the
blessings experienced as they study and meditate therein. When
Brother Streeter wrote this work, it was far from his thought, nor is it the
claim of our Institute, that this two-volume exposition contains all that may
be said on the Apocalypse, or that all of its interpretations are absolutely
correct, or that it is a final exposition. The same is true of his other
valuable Bible study help, "Daniel, the Beloved of Jehovah." However, though perfection is
not claimed for these works, nor that they are the last word on the subjects
treated, yet it was the Author's conviction, a conviction shared by the
publishers, that whatever alterations or additions may be needed (on account
of the present rapidly changing scenes in connection with the fulfillment of
the closing visions of the Apocalypse), they will be in full harmony with the
Historical School -- the "old path" -- of Apocalyptic interpretation. WITNESSING TO THE PUBLICA
little earlier in this report we said that, in response to a recent publicity
campaign, our Herald subscription list was substantially increased. In many
cases these Herald subscriptions, as well as requests for booklets, came in the
form of letters. These letters came from people in all walks of life; -- from
ministers of religion, theological students in Bible colleges, prison chaplains
and prison inmates; from men and women many of whose letters gave evidence
that they were already followers of the Master, but who desired to know
"the way of God more perfectly" (Acts 18:26), and who were hopeful
that we might be of some help to them. If
this experience is any indication at all as to the direction in which the Lord
is leading us, (and we cannot but believe that it is,) our conclusion can only
be that opportunities for witnessing to the public, far from diminishing,
appear to be increasing. From every quarter the Macedonian cry reaches us:
"Come over and help us." Because
of this, we are disposed to increase, rather than diminish our labors in this
direction. Additional follow-up literature is being made available. Sixteen
booklets are currently in good supply, all on thought-stimulating Scriptural
topics, as listed on the back page of each issue of the Herald. CORRESPONDENCEAs
in prior years, the various branches of the ministry mentioned foregoing, are
supplemented by correspondence. The nature of the correspondence varies. Some
are brief words of appreciation, in connection with the transmission of orders
for literature, "Herald" subscriptions, etc. Some request further
explanation of a difficult passage of Scripture; or ask questions in regard
to one or another feature of the ministry. Others, again, are of general
fellowship, sometimes relating to Christian experiences of both joy and sorrow;
others asking for counsel in connection with some deep perplexity or crucial
trial. These messages are all most welcome, even though we are not always able to give as extended or as prompt replies as we could wish. Moreover, such fellowship through the mails is mutually profitable, and often serves as a guide to our Editorial Committee in the preparation of articles for publication in the Herald dealing with the questions, problems and issues which are very evidently uppermost in the minds of the brethren who write. MEMBERSHIPMembership
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.
" This
being true, it is particularly gratifying to note that during the year
just ended, 11 more brethren applied for, and were granted, membership. To
these, on behalf of the directors, and of the entire membership, we extend a
hearty welcome in the name of the Lord. We feel sure, brethren, that your
association with us will be mutually profitable, and trust that the continued
favor of the Lord will be with us all, as we labor together in the ministry. Your
brethren in the Master's service, Board
of Directors The Annual MeetingThe
forty-sixth Annual Meeting of the members of the Pastoral Bible Institute,
Inc., was held on Saturday, June 6, at 2:00 p.m. in the auditorium of the Berean Bible Students Church, 5930 West 28th St., Cicero, Illinois. After
the customary devotions, Brother J. C. Jordan was elected chairman of the
meeting, and Brother P. L. Read, secretary. Next
followed the reading and approval of the minutes of the previous meeting,
held September 21, 1963. The
annual report of the Directors, for the fiscal year ended April 30, 1964, was
then presented. This, including the Treasurer's Financial Statements, is
published on Pages 57-59. The
names of recently deceased members were next read--also of those brethren who
had become members of the Institute during the previous year; after which the
meeting proceeded with the election of a new Board. Brothers A. Jarmola and C.
A. Loucky were appointed to act as Tellers. While they were counting the votes,
the rest of the friends enjoyed a season of fellowship in praise, prayer, and
testimony. At the conclusion of the count, the names of the following brethren
were announced as elected F. A. Essler, J. C. Jordan, A. L. Muir, J. T. Read,
P. L. Read, W. J. Siekman and P. E. Thomson. A
devotional service concluded the meeting. Immediately
following the Annual Meeting, the new Board met. Among other actions taken,
they elected officers as follows J. C. Jordan, Chairman; F. A. Essler, ViceChairman;
P. L. Read, SecretaryTreasurer; W. J. Siekman, Assistant Secretary; A. L.
Muir, Assistant Treasurer; A. Gonczewski, L. Petran, P. L. Read, W. J.
Siekman, J. B. Webster, Editorial Committee. FINANCIAL STATEMENTSFISCAL YEAR ENDED APRIL 30, 1964(1)
Balance Sheet as of April 30, 1964 Assets Cash in Bank $16,492.18 (2) Statements of Income and Expense
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