VOL.
XLVII October/September 1964 No. 5
The Destruction of Sennacherib
Signs of the Master's Parousia
Benjamin F. Wilson and The Emphatic Diaglott
The New Heavens and the New Earth World Shaking EventsA meditation in Psalm 46. THERE
is a growing conviction in the minds of thoughtful people that the days in
which we live are marked by an atmosphere of finality. For some time we have
been living in a new era -- one distinct, not only from pre-1914, but from
pre-1938 days; an era which might well be called the atomic era. In
his remarkable forecast of the conditions which would obtain at the close of
the Gospel Age, our Lord Jesus predicted that there would be "upon the
earth distress of nations, with perplexity; the sea and the waves roaring;
men's hearts failing them for fear, and for looking after those things which
are coming on the earth: for the powers of heaven shall be shaken." (Luke
21:25, 26.) And surely there has never been a time when conditions resembled
his forecast more accurately than today. Christians
in these days, however, need not be in darkness as to the meaning of the past
fifty or sixty eventful years, but, through a knowledge of The Divine Plan, and
a daily renewal of their consecration vows, are permitted to occupy an enlightened,
privileged position. Such was the Psalmist's calm confidence, as, under
inspiration of God's holy spirit, he penned the forty-sixth psalm. Though
written, in all probability, to celebrate the deliverance of Jerusalem from
the invasion planned by Sennacherib in the days of Hezekiah (Isaiah 37) there
is little doubt that it has a prophetic significance -- meeting its larger fulfillment
in our day. On this psalm, Luther based his famous hymn, "A mighty
fortress is our God." Let us study it carefully and prayerfully, that the
reassurance the Lord intends us to obtain therefrom may be ours. Scholars
have pointed out that it consists of three strophes, the conclusion of each
being marked by the Selah, and that of the last two by the refrain. STROPHE
No. 1
In
his Studies
in the Psalms, the spirit of Psalm 46 is summed up by Rotherham as being "that of stouthearted
trust in God. God is nearer than any enemy, and more powerful to relieve from
danger than the enemy to inflict it. The images employed in the psalm are
bold, being formed by depicting such convulsions of nature as are seldom or
never witnessed, yet are easily conceived. The terrible roar of the land in an earthquake, when the mountains are seen staggering into the midst of
the sea, and
the resentful sea is witnessed dashing its mighty waves on the mountains that overhang the shore:
such is the scene which the poet's art presents as a figure of disturbed
nations." Another
writer of note, J. J. Stewart Perowne, commenting on its primary application, submits the following
interesting and instructive paragraph: This
and the two following Psalms are hymns of triumph, composed on the occasion of
some great deliverance. I am inclined to think that they all celebrate the
same event, the sudden and miraculous destruction of the army of Sennacherib
under the walls of Jerusalem. That proud host had swept the land. City after
city had fallen into the power of the conqueror. The career of Sennacherib and
his captains had been one uninterrupted success. The capital itself alone held
out, and even there the enfeebled garrison seemed little likely to make a
successful resistance. The swollen river had, in the language of the prophet,
overflowed all his channels, and risen even to the neck. It was at this crisis
that deliverance came. When there were no succors to be expected, when neither
king nor army could help the city, God helped her. He, the Lord of Hosts, was
in the midst of her, keeping watch over her walls and defending her towers. His
Angel went forth at dead of night and smote the host of the Assyrians, and
when men awoke in the morning, there reigned in that vast camp the silence and
the stillness of death. Such a deliverance must have filled the whole nation with
wonder and joy. The old days of Moses and David would seem to have returned.
The hopes of Prophets, so great and so glowing, yet so often apparently
defeated, seemed now nearer to their accomplishment. The times were at hand
when Jerusalem should be indeed the joy of the whole earth, when all nations
should acknowledge Jehovah as their King. Her towers, her palaces, the temple
of her God, stood in all their beauty, saved by a miracle from the spoiler's
hand. God had made Himself known there as a sure refuge, and henceforth His
Name would be acknowledged in the earth. As
we come to study the psalm ourselves, it is easy to see that much of its
language is figurative. In Bible symbology the word "earth" denotes
an "order of society." The psalmist sees such an order of society
"removed," (or "changed," RSV). Evidently the scene which
the inspired poet seeks to convey to our minds is that of an earthquake,
(though the "land"
should "roar" -Rotherham)
as the
result of which, a great change takes place in the form of society. The present
heavens and earth are envisioned as being replaced by a new heavens and earth,
wherein dwelleth righteousness. (Isa. 65:17; 2 Pet. 3:13.) Moreover the new
earth, according to Hab. 2:14, is to be filled with the knowledge of God. Again,
the word "mountains" represents kingdoms. In Isa. 2:2 the prophet
informs us This
great leveling process, thus predicted by Isaiah, is the very theme portrayed
in our psalm. STROPHE
No. 2
In
the first strophe, the fact that these catastrophes of nature are intended as
symbols is not specifically stated. The psalmist doubtless assumes that his
readers will under stand such an elementary matter. But in the second strophe
he applies these natural catastrophes. (Psa. 46:6.) He shows them to be symbols
of nations. And his point may easily be that, if we are able to trust in God,
who is able to control the mighty forces of nature, should we not also be able
to trust in him, as he deals with the mighty forces of kings and peoples? He is
just as able to control them. They may, and doubtless do, seem powerful enough
to us, but to him they are but as "the small dust of the balance . . . all
nations before him are as nothing. " - Isa. 40:15-17. Remembering this, we
shall be able to repose in him, and be at peace in our hearts. However,
before reaching Psa. 45:6, the psalmist has a word of peace to speak to the
Lord's true followers in Psa. 46:4 and Psa. 46:5. His first word concerns a
river-the river of truth and grace, the streams of which bring rest, peace,
comfort. To those who, by faith and consecration, have entered into covenant
relationship with God, and have been given the spirit of sonship to such is
granted the peace of God, which passeth understanding. (Phil. 4:7.) In the
Millennial Age, at the threshold of which we stand today, these streams will
flow out as a river. Meantime, as rivulets they refresh and stimulate all
those who are walking in the narrow way. Such
refreshment of spirit comes to us particularly in connection with increased
understanding of our Father's word -- and conscious determination, by his
grace, to bring our lives ever more completely into line with his will for us.
Thus, understanding his plans, and watching them mature, even granted the privilege
of being co-laborers with him in some small measure, we find ourselves
realizing the "help" promised in verse 5; which help we confidently
expect to have continued to us, until our resurrection change, "right early," or, as Rotherham translates: "at the approach of the
morning." The
word "tabernacles," in Psa. 46:4, is in the plural, which is
puzzling, until one learns that it is an instance where the figure of speech
known as the plural
of majesty is employed.
This plural, whenever it occurs, simply means that "great" or
"much" or some similar adjective is to be understood as added to the
noun. In this case, not two or more tabernacles, but one very great tabernacle
is the thought; not great in size, but in glory or importance. In
our study of Tabernacle
Shadows, we
have learned, not only that God dwelleth between the cherubims (Isa. 37:16; Psa. 80:1), but that during our time here we are to live in a condition
represented by the "holy" of the tabernacle. There it is that we find
ourselves enjoying the light which comes from the golden candlestick; being
nourished by the bread of presence; and worshipping daily at the golden altar.
Here is the source of our strength, the source of our growth and development as
new creatures in Christ Jesus; and so long as we continue in the holy we are
immune to the fears of the world. "He that dwelleth in the secret place
of the Most High [i.e., in the holy, in the condition of consecration], shall
abide under the shadow of the Almighty." (Psa. 91:1.) The
further word of Psa. 46:5, that "God is in the midst of her," is
surely one that brings a sense of strength and security. It suggests, too, the
true basis of Christian unity. As with the nation of Israel under Moses,
Jehovah was in the center of each encampment, directing its affairs and
resolving differences, so, only in a much higher and grander sense, is he the
center of affairs in connection with spiritual Israel, leading them onward to
final victory. The thought that our Father directs the experiences of us each,
and that nothing occurs in our lives without his knowledge and permission -
and without him being alongside to help - is very precious to us; surely one
which proves most heartening to us, as we recall it from time to time during
the days of our pilgrimage. Moreover,
the psalmist's additional assurance in this verse (Psa. 46:5) ought not to be
allowed to pass unnoticed. He says that, because God is in the midst of her --
the Church -- "she shall not be moved." Other kingdoms great and
small shall be, but not her. We, the church, are on our way to receive "a
kingdom which cannot
be moved." (Heb. 12:28.) Early in the morning of the Millennial Day we have been
helped and strengthened by our Father, guided through the complexities of this
life, shown his
plan, and preserved from the snares and pitfalls of the Adversary. And soon
the journey will have ended! How delighted are we at the prospect! -- not alone
because it will bring our own deliverance, but also because the opportunity
will be extended to all mankind to be set free from the thralldom of sin and
death. Surely this kingdom for which we have so long prayed: "Thy Kingdom
Come," is the "desire of all nations" spoken of by Haggai (Hag.
2:7), although the nations do not now realize it. In
Psa. 46:6 the psalmist reminds us that, whereas the nations have roared, and
the kingdoms have staggered, nevertheless, when God speaks, his voice is bound
to be heard and obeyed. Louder than the roar of nations is the voice of God. At
the sound of his voice, the earth (the order of society) melts. The
words of the psalmist here find an echo in 2 Pet. 3:10: "The
day of the Lord will come as a thief in the night; in the which the heavens
shall pass away with a great noise, and the elements shall melt with fervent
heat, the earth also and the works that are therein shall be burned up. But
Peter does not stop there. He has an encouraging word a little further on, in
Psa.
46:13 "Nevertheless we, according to his promise, look for new heavens and
a new earth, wherein dwelleth righteousness. " STROPHE No. 3
Are
Wars to Cease?
-- One of our free booklets bears this title. In it the position is developed,
from the scriptures, that wars will cease. Psalm 46:9 of our psalm declares that they are to
cease. They will cease, because God will make them cease. They will cease, when
God has permitted such desolation and horrors that those who wage wars will be
compelled to stay the carnage. Just how
and when he will put an end to war, we are not wise enough to say. It surely
must be very soon, or the entire race of mankind will be destroyed. When he does say "Cease," he
will do so in such manner that all will know that the one speaking is
God, and that he must be obeyed. Then will he be exalted among the nations. Something
of these sentiments must have been in the mind of the poet (Lord Byron) when he
penned those famous lines on "The Destruction of Sennacherib,"
reprinted below. The
psalmist concludes with the familiar benediction: "The Lord of hosts is
with us; the God of Jacob is our refuge. Selah." Here, once again, we are
reminded of the infinite power whereby God can subdue the entire universe unto
himself; reminded also of the fatherly love revealed in his word. Knowing that
both his power and love are ever combined on our behalf, our hearts may well
respond in those noble lines of Luther "A
mighty fortress is our God, A bulwark never failing; Our helper he amid the
flood Of mortal ills prevailing." -
A. L. Muir. The Destruction of Sennacherib
Signs of the Master's ParousiaIN
our July-August issue, we grouped the "signs and groanings promised to
precede a second birth" under five main captions, and briefly considered
the first of these, namely, Gentile Times. Here we discuss the second, or signs
in the ecclesiastical heavens. ECCLESIASTICAL HEAVENSOne
of the signs for which the disciples were to be on the watch, as indicating
the nearness of his return, is stated by our Lord in Luke 21:26, as follows:
"The powers of heaven shall be shaken. " What do these words mean
and, furthermore, has this sign been seen yet? We
answer: In our view the main reference is to the symbolic heavens -- the
ecclesiastical heavens - the powers of spiritual control, to which also St.
Peter referred. (2 Pet. 3: 12, 13.) Has the shaking taken place? We think so-we
think the shaking has been in progress for years and will continue until only
those things which cannot be shaken remain. (Heb. 12:26-29.) Let us compare
Scripture with Scripture and prophecy with history and see if these things be
so. We
turn first to the Book of Revelation, that wonderful prophecy sent and
signified (told in signs and symbols) by our risen Lord, some sixty years after
his ascension. Its theme, as we understand it, while largely future from the
date John received the vision, was not a revelation of remote events in which
the Church, from the days of the Apostles until now, has had no practical
interest, but of events which, nineteen hundred years ago, were, as to the commencement of their fulfillment, near
at hand. It was of "things which must shortly come to pass." The commencement of their fulfillment was then, in the first century of the
Gospel Age. The time was then "at hand." -Rev. 1:1; Rev. 1:3; Rev.
22:6. In
this Book two of the Bible's seven key prophecies are given. One of the two is
that of the Seven Candlesticks. (Chap. 1.) The other is given in chapter 17,
and is the interpretation of the Woman, Babylon the Great, and of the
seven-headed, ten-horned Beast that carried her. The
Candlesticks are interpreted by our Lord himself and declared to be the seven
Churches. (Rev. 1:20.) Doubtless the vision was intended to show the wise and
loving watch-care which he himself would exercise over the one true Church
throughout the seven successive periods of its history, from the days of the
Apostles until now. Contrasted
with the history of the true Church is the history of the false. In the
seventeenth and following chapters both are doubly symbolized, as women and
as cities. The Harlot City is arrayed in purple and scarlet color, decked with
gold and precious stones and pearls; while the Bride, the New Jerusalem, is
arrayed in fine linen, clean and white, which is the righteousness of the
saints, and has the glory of God. The one is the associate of the Beast, the
other of the Lamb. The one is drunken with the blood of saints and with the
blood of the martyrs of Jesus; the other consists, of saints and includes many
of the martyrs. The one is punished with temporal and eternal judgments; the
other is rewarded with everlasting honor and felicity. THE POWER OF ANTICHRIST SHAKENDaniel,
centuries before, in his vision of Gentile dominion symbolized by four wild
beasts, had drawn attention to a little horn on the head of the fourth beast
-- a horn before whom three of the previous ten horns were plucked up by the
roots; a horn, moreover, which had eyes like the eyes of a man and a mouth
speaking great things (Dan. 7:8); a power, apparently, which should arise from
within the very Church itself, and while retaining the name of Christ, become a
mighty antiChristian system and, succeeding the Pagan Caesars, rule over all
the nations of the world. This apostate church system, which from the Book of
Revelation we note is destined to be destroyed at the end of the Age (Rev.
18:8), when the marriage of the true Church is consummated (Rev. 19:7), is
shown by Daniel also to meet its destruction then. (Dan. 7:11, 26.) St. Paul
likewise joins in
this
prediction. - 2 Thess. 2:9, 10. Turning
to the pages of history, what do we find? The very thing predicted has occurred. Gross corruption, worldly
ambition, and carnal strife did rapidly develop in the Church after
Christianity was embraced by Constantine. A ruling ecclesiastical system did
arise at Rome on the fall of the old Roman Empire in the fifth and sixth
centuries. This system, the great Papal dynasty, corrupted the Gospel, opposed
the truth, and wore out the saints, as had been predicted. (Dan. 7:25.) At long
last came the Reformation, liberating many members of the true Church.
(Incidentally, millions of others, including great numbers of the irreligious
element of mankind, at that time began to throw off the Roman yoke.) This
departure from Rome has continued since then, and in recent times has been
accelerated. How little power and influence does this system possess in Europe
today, compared with its former might! The power of this part of the
Ecclesiastical Heavens has been shaken indeed. As
we ponder these things, the question must naturally arise: What next? If the
great apostasy has thus arisen, as was predicted, and if, after reaching the
zenith of its power, it has been on the decline since the Reformation, what is
the next thing in order? According to our understanding of the matter there is
but one more thing to occur. The apostasy of this false religious system has
run its course. Its complete destruction is due. According to the prediction
in Daniel, "They shall take away his dominion, to consume and to destroy
it unto the
end." From
St. Paul we learn that the Lord Jesus will paralyze the Lawless one "with
the forthshining of his presence." (2 Thess. 2:9, 10, Rotherham.) Effects are produced only by
causes. They do not "just happen." We can see the paralyzing effect.
Our conviction is strong that the cause which produced it was none other than
the one predicted the forthshining of our Lord's presence. What other cause
would have been adequate? Could anything less than the "spirit of his
mouth" and the "forthshining of his presence" have done it? MOTHER OF HARLOTSMoreover,
if we turn from Papacy, the Antichrist, to the Church over which Antichrist
ruled so long, we reach the same conclusions. That Church, to our
understanding, is represented in the Book of Revelation as a Woman riding the
Beast (Rev. 17); that is to say, an ecclesiastical system is identified with
the state power of Rome, influencing and guiding the tenfold commonwealth of
nations on the one hand and, from another point of view, being upheld by it.
(Rev. 17:12-14, 17.) But in "the time of the end" the ten kingdoms
rebel against their would-be guide, throw off her yoke, hate her, spoil her,
and consume her. - Rev. 17:16. Again
we turn to history to learn from its pages what, if any part, of this
prediction has been fulfilled. Here we find that the kingdoms of Europe that
arose on the fall of the old Roman Empire, voluntarily lent their support and
gave their allegiance to the Church of Rome for about a thousand years-a false millennium, if you
please. But history also records how, as the result of her gross corruptions
these self-same kingdoms came to loathe, despise, and reject her teachings, her
government, and her guidance; how, for the past more than four hundred years
they have thrown off her control, denied her claims for support and forsaken
her company. Reviewing carefully the history of Roman Catholicism, as foretold
by inspired writers, we inquire: "What next?" The answer comes again,
as clearly as before-only her final fall under divine judgment that final fall
of Babylon which immediately precedes the marriage of the Lamb. - Rev. 18:8;
19:7. DAUGHTERS OF THE MOTHER
Foregoing we have identified the "Mother of Harlots" as the Roman Catholic
Church in its various aspects. Most Protestant commentators do likewise.
However, they fail to see, what to us is all too apparent, that this symbol
includes also the Protestant Church systems and all who partake of the
sectarian spirit. In this connection the following comment from the pen of
Brother Russsll is most instructive "Names
were formerly given as expressions of character or work. ... The name Babylon,
applied by the Spirit to the Church of Rome expresses her character, for
Babylon means mixture-confusion. This union of the Woman (church) with the
Beast (empire) constitutes the spiritual harlotry of which she is guilty. "But
the name (Babylon) applies to her entire family; her daughters inherit both her
nature and name, for she is a 'mother of harlots' and her works they do." Elsewhere
he wrote: "All fallen sects, from which the inward spirit of vital
religion has departed (or is departing) bear upon their foreheads the likeness
or semblance of the 'Mother of Harlots' and of all abominations. " Have
the powers of the Protestant part of the ecclesiastical heavens been shaken? To
us it seems so.
In the
Reformation days the central theme was the Gospel-faith in the redemption
accomplished by our Lord. With little or no understanding of the philosophy
underlying it, the faithful few nevertheless trusted for salvation in the
ransom sacrifice of Christ -- they realized their need of a Savior, of one who
would save them from sin and death, not merely their need of a teacher or noble
example. In our time, however, the day of Protestantism's decline, not only
has the Gospel sunlight become largely darkened, and the moon (the Mosaic
foreshadowings of the Gospel) become turned into blood (the typical sacrifices
of Israel being considered a form of barbarism); not only have the true stars
(the Apostles) withdrawn their shining (their teachings being no longer held as authoritative), but the
man-ordained luminaries of the present ecclesiastical heavens have been shaken
from the spiritual leadership formerly claimed, to the level of earthly moralists.
(Matt. 24:29; Isa. 13:1-10; Joel 2:10.) They have not repudiated the
blasphemous doctrines of "hell," "non-elect infants," etc.,
but they are no longer able to preach
them if they would, for their congregations today are, for the most part, too
enlightened to listen to such monstrous absurdities. The necessity is thus laid
upon them to find another Gospel (?) . However, they are without knowledge of
God's true Plan for the future of our race. Consequently they turn to the Gospel
(?) of "good works," "moral uplift," anti-slum endeavors,
Christian-citizenship movements, etc. We have no quarrel with such attempts to
ameliorate the condition of our race. Quite to the contrary. We have every
sympathy with them and, in compliance with the Apostolic admonition to do good
unto all men as we have opportunity
(Gal. 6:10), are pleased to cooperate with them in all reasonable ways, as we
are able. But such Gospels (?) have hope for this life only. They are poor
substitutes for the "everlasting Gospel" of "life
everlasting" to be enjoyed by the faithful in "the everlasting
Kingdom of our Lord and Savior, Jesus Christ. " (Rev. 14:6; 1 Tim. 1:16; 2
Pet. 1:11.) Indeed, if offered as "substitutes," they are harmful; thus
offered they are antiChristian. By descending thus to this lower level of
teaching, do not these Protestant luminaries themselves furnish the evidence that
they have been shaken from their former exalted position as "stars"
in the ecclesiastical heaven? And if so, are we not right in recognizing this
as one of the signs predicted? WHAT SHOULD BE OUR ATTITUDE?Before
closing this article, there is a most important
observation we should not fail to make. While, in the foregoing paragraphs, we
have interpreted the "Mother of Harlots" symbol as finding its
fulfillment in the Catholic and Protestant Ecclesiastical systems, we are not
to be understood as speaking anything whatever against godly Christians
within these systems, now or throughout their history. Even at this late date
there are doubtless still some consecrated children of God in their midst. Our
remarks have to do solely with the church systems themselves, not with the individuals
of which they are composed. In all the various church associations of
Christendom today there are doubtless some dear people whose hearts are very
much in advance of their heads, and who, up to the light they possess are
seeking to do the will of God. Some have raised the question: Is it possible
that any of the "little flock" could today make their "calling
and election" sure, while continuing their membership in the various
church systems, such as Catholic, Baptist, Lutheran, etc. ? Our reply has been
that this is a question which it is not for us to answer. It is a matter for
the individual's own conscience. As the Apostle exhorts: "Let every man be
fully persuaded in his own mind." (Rom. 14:5.) It would be a violation of
our own conscience for us to hold membership in any of the church systems, but
we would not presume to judge others. To his own Master each must stand or
fall. In due time the Lord will render a decision in every case and his judgment
will be unerring. He would have us, we think, very lenient in our attitude
towards any with whom we may come in touch, who, though continuing membership
in a church system, manifest a Christian spirit, and who are disposed to
fellowship with us to any extent. As systems, all denominations have been cast
off, we think; the individuals within the systems, however, are considered
apart from the denomination concerned, and only the Lord can read the heart. A
great deal will depend, in each case, upon the degree of light possessed. We,
ourselves, have been highly favored; it
is for
us to be on guard lest the spirit of sectarianism creep upon us unawares. We counsel all to stand
free, not only from church systems, but from all parties, sects, and creeds of
men from all "confessions of faith," as Brother Russell once put it.
As for others, if in the Lord's providence it seems best to him to permit some
to complete their calling and election without leaving Babylon, or without
entirely abandoning all creeds of men or confessions of faith, that would be
our will for them.
Generally,
however, we would expect, at this late hour in the Gospel Age, that not many
who, failing to perceive Babylon's true condition, or for other reasons, remain
in her, will be amongst those who one day will hear the Master's "Well
done." - P. L. Read. Benjamin F. Wilson and The Emphatic DiaglottUnder this caption there are
currently appearing, in The
Restitution Herald, of Oregon, Illinois, a series of articles contributed by Paul M. Hatch.
By kind permission of the publishers, we take pleasure in submitting a
condensation of those articles. As most of our readers know, we regard The Emphatic Diaglott as being a most valuable
help in the study of the New Testament. We are confident that it will be an
inspiration to all, to learn something concerning the life and work of the
translator, Benjamin F. Wilson. - Ed.
Com. IN
PRESENTING the history of J the work of Benjamin F. Wilson from 1856 to 1864,
it is necessary and essential that we look into the tenor of the times that
preceded these years and of his family and of his youthful years. It
was stated in his obituary that was furnished by his nephew Thomas Wilson to The Restitution that his Uncle Benjamin was
practically a self-educated man, and that he left school at an early age. Dr.
Leila E. Whitehead, a grand-niece of Benjamin Wilson, now residing in Mount
Morris, Ill., relates that her great-uncle was educated by his father. The
elder Wilson was a man of considerable higher education, and in England this
meant that he had to be conversant with Latin, Greek, and (or) Hebrew. It was
the practice of the father to gather his family about him in the evening
after the day's labor was through, and teach them, not only in the proper
Christian way of belief and living, but also the background of a liberal
education in the languages of the Scriptures. The
fact that Alexander Campbell's promulgation of scriptural search in America
could reach peoples in England and would influence them in the same direction,
is in itself a novelty. A new spirit, however, was in the world at that time
and new frontiers were being explored. The staid ideas that had predominated
for centuries, aye for millenniums, were crumbling away. A new sense of freedom
in every direction and department of learning was emerging and being tested.
It was well on its way in the early nineteenth century. In England and the
continent, a feeling of religious adventure was emerging. New observations had
been advanced in the religious and philosophical fields. It
did not, however, reach the enthusiasm that was experienced in the Americas,
especially in the United States. The political field in America had freed the
populace from fear and apprehension of retaliatory measures if they asserted
any degree of independent thought and action . . . . There
is strong evidence that Benjamin Wilson was aided in the study of the
Scriptures by Dr. John Thomas of New York, N. Y., and Richmond, Va., in the
years preceding his undertaking of the translation of the Greek New Testament
into the English tongue. For a short while Dr. Thomas had a farm in the
vicinity of Geneva, but his main interest was in preaching and publishing
religious material. We know that for a short while Thomas and Wilson were cordial
friends. Dr. Thomas had been a follower of Alexander Campbell, but came, as
lie studied more deeply in the Scriptures, to differ with him in a great many
things. Eventually he debated with Campbell these issues in a number of places
in the eastern United States, but was not able to win him over to accepting new
conceptions of scriptural interpretations and arrangement. It was expressed by
both John Thomas and Benjamin Wilson that Alexander Campbell stopped short of
true enlightenment, but admitted that he had traveled a long way out of the
old school of hardened theological thought that had congealed into creedal
molds and confessionals. In
this light we can readily see that Benjamin, even before his embarkation to
North America at the age of twenty-seven, was a student of the difficult
language of the Greeks, and was no doubt well along in Greek studies and the
search and selection of proper authorities on the subject of the Greek
Scriptures. At any rate, he selected Dr. Johann Jacob Griesbach's Recension (a
critical treatise) of the New Testament as a basis for his interlineary
translation which he named "The Emphatic Diaglott." Dr.
Johann Jacob Griesbach (1745-1812) was an outstanding professor in his time in
Greek studies and he observed that the received texts in both Protestant and
Catholic circles were very faulty and full of copyists' insertions called
interpolations. These had also found their way into translations of the Greek
testaments. Dr. Griesbach, therefore, sought out the earliest possible codex to
work from and selected the Alexandrian and so-called Western copies. The
Alexandrian had been mentioned in Origen's works, a third century A.D. clergyman,
historian, and writer. He took this cue of Origen for his exploration. The
title page of The Emphatic Diaglott gives the information on this wise:
"The Emphatic Diaglott containing the Original Greek Text of what is commonly styled
the New Testament, (according to the Recension of Dr. J. J. Griesbach,) ...
based on the interlineary translation, on the renderings of eminent critics
and of the various readings of The Vatican Manuscript, No. 1209 in the Vatican
Library." This
statement contained in the title page, shows that the Alexandrian or the
Western is currently known as "Codex Vaticanus," and is generally
recognized as the earliest copy of the New Testament in Greek. That
Benjamin Wilson ever laid eyes upon this codex is doubtful, and extremely so,
for as far as is known
of his life, he
never visited Italy or Rome. Dr. Griesbach, it is thought, never saw it either,
but was supposed to have relied upon certain published Testaments of Louis Elzivir
of Leyden, The Netherlands, in 1624 or 1633. The Codex Vaticanus is a much
valued document and is jealously guarded by the curator. To have leave to even
examine such a valued document in the library of the Vatican would involve a
person of high learning, much less anyone lower. The eminent German Biblical
scholar and critic Frederich Konstantin von Tischendorf did examine the codex
in 1866 and published his findings in 1867. It is not known whether any other
scholar of repute has examined the document outside of Catholic circles, except
the French scholar John Leonard Hug, and this was in Paris after Napoleon
Bonaparte carried off the treasures of the Vatican as loot from his wars in
Italy. After Napoleon's defeat at Waterloo it was restored to the Vatican
Library. Benjamin Wilson, therefore, relied mainly upon the Recension of Dr.
J. J. Griesbach, because he was at the time an outstanding and respected
authority in those circles of research and careful analysis of the various
copies of the Greek Testament extant. Benjamin
Wilson began his work of translation and preparation of the interlineary plates
in 1856. The translation and arrangement was a unique innovation. Nothing just
like it had appeared before. A word-for-word translation of Greek words into
English words and arranged in interlinear, that is, a line of Greek words and
immediately below each Greek word was an English equivalent. To the right in a
margin he gave his English translation, each verse, page placed, to correspond
to the interlinear. It was necessary to do this, for a word-to-word translation
is an awkward and harsh procedure and does not lend itself to any thought
arrangement in a beautiful flow of words or sentences. Emphasis
was given to certain words in capital letters in the marginal translation,
causing the work to be named "The Emphatic Diaglott," a two-language
presentation, with emphasis on certain words. This emphasis was entirely an
arbitrary indication on Bro. Wilson's part. The Greek Testament does not bend
to any special emphasis on words,
separated from the general flow of thought. The Testament of testimony of
several writers in the first century A.D. was an emphatic thing in its entirety
and meant to be so, for it was a testimony and a vigilant work of faith and
action. It
is indicated, however, that Benjamin Wilson did not entirely rely on the
Recension of Dr. Griesbach for information. It is stated in both the title page
and also in the prefatory notes that other authorities had been consulted. A
couple of extracts from the preface of the work will suffice to illustrate "Without
presuming to claim any superiority for this, as a translation of the New
Testament, over any other modern version, it is thought that the present Work
presents certain valuable features, not to be found elsewhere, and which will be of real
practical utility to everyone who wishes to read the books of the Evangelists
and Apostles, as they were written under the guidance and inspiration of the
Holy Spirit. These features are; -- An approved Greek- text, with the various
Readings of the Vatican Manuscript, No. 1209; an Interlineary literal Word for
Word English translation; a New Version, with the signs of Emphasis; . . . "In
the preparation of this Work for the press, all available help to be derived
from the labors of great and learned men, has been obtained and appropriated.
Lexicons, Grammars, ancient and modern Versions, Commentaries, critical and
explanatory Cyclopedias, Bible and other Dictionaries, etc., have been consulted
and culled from. Also, the suggestions, opinions, and criticisms of friends, on
words, phrases, and passages, have been duly considered, and sometimes adopted.
It is not presumed that this Work is free from faults or errors. Infallibility
is left for others to claim. Great care, however, has been exercised to make it
as correct as possible. ". . . This Work was begun about seven years
ago with rather diffident feelings, yet with reliance. on Divine aid, and has
been prosecuted under discouraging and embarrassing circumstances; but it is
now completed with feelings of unfeigned gratitude to the Supreme Being for his
goodness and providential supervision" (Geneva, Ill., August, 1864), B.
Wilson. (To be continued) Two British BrochuresIn
addition to the Institute's sixteen booklets above described, we take pleasure
in offering "at no cost to Herald subscribers" two brochures just received from
our British brethren. SIXTEEN SCRIPTURE TRUTHSThis
is a 32-page booklet of approximately the same size as those published by our
Institute. We understand that the sixteen truths it discusses were originally
published separately in British newspapers. The sixteen subjects are:
GOD'S FULFILLING PURPOSEThis
20-page brochure is in magazine form similar to Bible Study Monthly. According to its publishers,
it presents "An Outline of the Divine Plan," unfolding the ten
successive stages of that Plan, in the following sequence
The New Heavens and the New Earth
- H.
Grattan Guinness in "Light for the Last Days" The Question Box"And at that time shall
Michael stand up, the great prince which standeth for the children of thy
people; and there shall be a time of trouble, such as never was since there was
a nation even to that same time; and at that time thy people shall be
delivered, every one that shall be found written in the book." DURING
the past few years a number of questions have been raised in connection with
this verse; questions which, for convenience in preparing answers, may be
classified as falling within the scope of one or other of the seven listed and
discussed here. On
all these questions there is room for difference of opinion. Below we set
forth our own views; conclusions which to us seem well supported by the
Scriptures. In doing so we do not urge them upon any one, and most certainly
claim no infallibility in regard to the same. All the brethren who are disposed
to review them are counseled to accept as much or as little as their heads.,
and hearts can endorse. They may reject them all, and still be regarded by us as
our "brethren," -- if only they continue in the path of faith and
obedience; if only they remain consecrated believers in the precious blood of
Christ. Question
No. 1: Thrice
in this verse a certain "time" is mentioned. When does it occur? Answer: Whatever
the date (or period) intended, one thing seems clear -- a proper understanding
of this verse is to be had only in connection with its context. In
the verse immediately preceding (Dan. 11:45) we read of a certain king who
"shall come to his end and none shall help him." It is at that time-whenever that time is. Again,
in the verse immediately following (Dan. 12:2) we read: "And many of them
that sleep in the dust of the earth shall awake." This, too, is to occur
at that time. So
far as we are aware no competent expositor questions that Daniel 12:2 refers
to the resurrection. Opinions
differ, however, as to who the king of Daniel 11:45 is. Some, including Brother
Russell, have believed and taught that this king is the same as the one mentioned
in Dan. 11:36, and that he was Napoleon; the king of the north (verse 40) being
England. (S. S.
Vol. 3, pages
C44 and C45.) Against this view, however, it is urged that Napoleon did not
"plant the tabernacles of his palace" in Palestine nor "come to
his end" there, as the prophecy seems to require. According to the
historian, Napoleon's exploits in Palestine formed a very small, unimportant,
part of his career, and took place in 1798-99, sixteen years before his
defeat by Wellington at the battle of Waterloo, June 18, 1815, and twenty-two
years before he "came to his end," not in Palestine but on the island
of St. Helena, May 5, 1821. Moreover, the language of Daniel 12:1, while admittedly
much condensed, seems to require that Daniel's people (Israel) are to be
delivered, at the hands of Michael, in immediate connection with the downfall
of the king of Dan. 11:45. Some
of those who do not believe Napoleon is referred to, have argued, not without
reason, we think, that the king of Dan. 11:45 is the same as the king of the
north (verse 40) and is the
Othman-Turkish power -- the king of Dan. 11:36 being the Roman power in its
aspect of Papal Rome. Our
own attitude is one of watchful waiting. If it should turn out to be the case,
as we are inclined to think, that the king of Dan. 11:45 is the Turkish power,
then we might expect "tidings out of the east out of the north" to
trouble him. Indeed this expression might have reference to the return of the
Jews from those quarters. These tidings cause him to "go forth with great
fury to destroy." (Dan. 11:44.) In that case the planting of the "tabernacles
of his palace between the seas in the glorious holy mountain" is an event
yet to take place. This language would seem to imply his attempt to control
Palestine, by the establishment of a government there. Such a government,
however, no matter how strong, could be a temporary one only, for "he
shall come to his end, and none shall help him," that is to say, none
shall help him effectively, so as to deliver him from destruction. The death
throes of the Mohammedan apostasy are here foretold, or we are much mistaken. To
return to our question: "When does it occur?" We answer: Now in this
our day. We would not be wise above that which is written. Precisely how the
events will transpire we cannot say. The crisis will come soon -- very soon,
we think. Let us watch and pray. Question
No. 2: What
does the expression "stand up" signify? Answer To
"stand up" signifies "to assume control" -- to assume
authority or power, such as is exercised by a ruler. The
expression; "stand up," occurs ten times in the Book of Daniel, and
always has the significance above mentioned. The other nine instances are:
Question
No. 3: Is
Michael another name for Christ? Answer: Yes.
Why do we think so? Because of the events associated with his name. In each of
the nine verses listed foregoing those who "stand up" are human
rulers. However, the conditions when Michael stands up are such as to require
the presence of the long-promised Messiah -- the Wonderful Counselor, the
Mighty God, the Everlasting Father, the Prince of Peace. Only on his shoulder
could the government "at that time" be secure. The assumption of
power and authority by any one else would not suffice in that "time of
trouble." At the hands of none other could the deliverance of Daniel's
people (Israel) be possible. Moreover, as we have already noted, the context
shows that at that time, or during that period, the dead are to be raised.
Daniel's own resurrection is to occur at this time "Thou shalt rest and
stand in thy lot [rise to thy lot
-Rotherham] at
the end of the days." (Dan. 12:13.) Who but our Lord Jesus Christ could be
referred to as standing up here? Against
our view it has been urged that Michael cannot be Christ for the reason that
Michael is referred to by the unnamed person of Daniel 10:5, 6 and that that
unnamed person is himself Christ. However, as we shall endeavor to show in our
answer to Question No. 6 we believe the angel of Daniel 10:5, 6 is the same as
the one of chapters 8 and 9, namely Gabriel. We
conclude then, that "at that time" Michael, he who is none other than
our Lord Jesus Christ, shall stand up -- shall take unto himself his great
power and reign -- and none shall say him nay. Question
No. 4: Has
Michael stood up yet? If so, when? If not, when will he? Answer Yes
-- Michael has stood up. He commenced doing so some years ago, we think, and
since that time has continued to exercise the control he then assumed; a
control which has become increasingly manifest as the years have passed, and
which before much longer will be plain to all mankind -- so much so that
"every eye shall see him, they also which pierced him." Moreover this
control will not be relinquished by him until, at the close of the Millennial
Age, he shall have put down all rule and all authority and power, when he shall
deliver up the Kingdom to God, even the Father. - 1 Cor. 15: 24. Once
again, the reader is reminded that there are a number of dearly beloved,
competent, consecrated brethren who do not agree with us. Not only so, but we
ourselves reserve the right to change our mind, too, if views which appear to
be better supported by the Scriptures, are brought to our attention. However,
this is the way it looks to us as these lines are being written. It
is, of course, recognized that by the phrase "at this time" we must
understand not a "moment" but a "period" of time. This is
true in the case of the nine rulers to whom we have previously referred. In
each case they stood up for a period, not for a moment, of time. Their
"standing up" periods were of comparatively short duration; a few
short years at most. In the case of our Lord --in the case of Michael -- "of
his Kingdom there shall be no
end" (Luke 1:33) -his shall be "an everlasting dominion. " -
Dan. 7:14. With
this thought in mind, then, that the expression "at that time" is to
be understood in the sense of "during that period" let us look again
at our Question. It may be that it is intended to be put in a qualified sense,
thus: Has Michael stood up yet, and delivered Daniel's people? -- which
according to the context is to take place "at that time." To this
question, thus qualified, our answer, of course, must be No. The deliverance
of Daniel's people awaits its accomplishment in the closing scene of the time
of trouble -- that time of trouble through which the nation of Israel and
indeed the whole world of mankind is now passing. It
is "at that time" that Daniel's people shall be delivered -- the time
of Jacob's trouble. "Alas! for that day is great, so that none is like it;
it is even the time of Jacob's trouble; but he shall be saved out of it."
- Jer. 30:7. It
can scarcely be doubted that of all the momentous events scheduled to take
place "during that period" the one of all-absorbing interest to
Daniel would be the deliverance of Israel, his people; and the fruition of his own hopes at the same
time. And doubtless he would
understand the time of trouble out of which they would be delivered, was to be
a time of trouble such as was not since the nation of Israel was. This thought, however, would
not conflict with the thought more generally held that it would be a time of
trouble for the whole world, such as was not since there was a nation. Jeremiah 30:7, of course,
refers only to the trouble to be experienced by Israel; and Daniel 12:1 may
also be limited in its scope to the nation of Israel. Many other Scriptures,
however, support the teaching that "at that time" the whole world
will be experiencing a time of "great tribulation, such as was not since
the beginning of the world"; "upon the earth distress of nations
with perplexity; the sea and the waves roaring; men's hearts failing them for
fear"; -- days such that "except those days should be shortened,
there should no flesh be saved." - Matt. 24:21, 22; Luke 21:25, 26. It
must not be overlooked that deliverance is not promised to all of Daniel's
people; only to those "that shall be found written in the book."
Obviously if, as we have endeavored to show, Daniel's people are under
discussion, this "book" cannot be the same as the one mentioned in
the Revelation as the Lamb's book of life. (Rev. 21:27.) The Lamb's book of life
records the overcomers of spiritual Israel. In
the book mentioned in Daniel 12:1 are recorded the names of the overcomers of
fleshly Israel - those who continued to the end to hold to the "hope of
the consolation of Israel" -- the hope of deliverance through the coming
Messiah; those who held to the Old Testament as being the inspired Word of God.
We fully expect that "at that time" many who have long lost it will
embrace the faith again and not only so, but will recognize our Lord Jesus as
that Messiah who was to come, the one for whom they have been waiting, as they
witness his strong hand in their deliverance. This seems to be suggested by the
Prophet Zechariah (Zech. 12:10) as likely to occur in the time of their
extreme trouble -- in the time of Jacob's trouble. We quote "I
will pour upon the house of David, and upon the inhabitants of Jerusalem, the
spirit of grace and of supplications; and they shall look upon me whom they
have pierced, and they shall mourn for him." Daniel
was absorbingly interested in these things, for they touched the deliverance of
himself and his people. Are we of the
Gospel Age Church similarly interested? Yea, verily -- even more so. "God
having provided some better thing for us, that they without us should not be
made perfect." - Heb. 11:39, 40. The
deliverance of Daniel's people mentioned in Daniel 12:1 is an event scheduled
by God to take place subsequent to the deliverance of the Church. Ours is to be the First or
Chief Resurrection. The deliverance of Daniel's people does not take place
until the faithful overcomers of the Gospel Age Church have all completed their
course with joy, and are with their Lord and like him. Such is the clear
teaching of the Scripture. To this St. Paul refers in his matchless Epistle to the
Romans, referring to it as a secret which lie was then expounding: " I
would not have you ignorant brethren ... that blindness in part is happened to
Israel, until the fulness of the Gentiles be come in, and so all Israel shall
be saved; as it is written There shall come out of Zion the Deliverer, and
shall turn away ungodliness from Jacob." - Rom. 11:25, 26. Question
No. 5: The
Michael of Daniel 12:1 is evidently the same being who is called Michael in
Daniel 10:13 and 10:21. Is he also the archangel mentioned in Jude 9? Answer: Yes
-- that is our understanding. The term "archangel" signifies
"head or chief angel." The Scriptures speak of only one archangel.*
When, in 1 Thessalonians 4:16, St. Paul tells us that Christ is to raise the
dead, he says it will be "with the voice of the archangel." Our Lord
says that "the dead shall hear the voice of the Son of God." (John
5:25.) His voice and the voice of the archangel would thus appear to be
identical. The
question has been asked whether Heb. 1:13 may not be in conflict with this
view. In that Scripture, it will be recalled, the inspired writer asks:
"To which of the angels said he [God] at any time, Sit on my right hand,
until I make thine enemies thy footstool?" The form of this question
implies a negative answer: "God so spoke unto none of them." However, while this is true of angels, it
by no means follows that God did not thus address the mighty archangel-the
Only begotten of the Father. ------------------------------------- *The
idea that there are seven archangels is based on a statement in the Old
Testament Apocrypha (Tobias 12:15), which reads: "I am the angel Raphael,
one of the seven, who stand before the Lord." Question
No. 6: Is
the unnamed being, mentioned in Daniel 10:5, 6, Michael, Gabriel, or another
spirit-being? Answer: As
was suggested in our answer to Question No. 3, we think the angel of Daniel
10:5, 6 is the same as the one who in Dan. 8:16 and Dan. 9:21 is named Gabriel. If our thought be
correct, Gabriel, the angel who stands in the presence of God (Luke 1:19) has a
very special mission, namely, that of announcing the good tidings concerning
the coming Messiah. This he certainly did at our Lord's First Advent. (Luke
1:26.) And this seems to be his occupation in the Book of Daniel. The visions
he unfolds, while full of many details, never lose sight of this main
objective-the First and Second Advents of our Lord. In
chapter 8 the vision which Gabriel was to "make this man understand"
(Dan. 8:16) was a piece of history leading Daniel on from the time in which he
then lived (3rd year of Belshazzar, verse 1) down through the remainder of the
Babylonian Empire into the Medo-Persian Empire, and on to that of Greece --
and even on beyond Alexander the Great. But this vision of chapter 8 was
merely preparatory to the vision of chapter 9. Here, when Gabriel returned to
Daniel again to give him "skill and understanding" (Dan. 9:21, 22),
it was in connection with the seventy weeks which led up to and even beyond
the First Advent. When,
therefore, in chapters 10-12, we find the story resumed by an unnamed angel,
and the revelations of chapters 8 and 9 continued way beyond the First Advent,
down through the Gospel Age even unto and beyond the Second Advent, as we
surely do, the conviction is strong with us that it is Gabriel once again, and
none other, whose privilege it is to complete the grand story, the earlier part
of which he had so nobly told. Question
No. 7: Is
the Michael mentioned in Revelation 12:7 the same as the one mentioned in
Daniel 12:1? Answer: The
Michael referred to in Daniel 12:1 is a literal spirit being. This is not so in
Revelation 12:7. Here Michael is as much a symbol as are all the other symbols
mentioned. For example, the woman is a symbol, so also is the dragon, his tail,
the stars, etc. This being true it follows that Michael, too, is a symbol. Only
confusion of- thinking would result if we attempted to understand this passage
to teach the result of a battle between a symbolic dragon and a literal archangel. -
P. L. Read. Recently Deceased
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