VOL.
XLIX November/December 1966 No. 6 Thanksgiving Thoughts"My cup runneth
over." - Psalm 23:5 GRATITUDE
pre-eminently distinguishes the people of God. This is the lesson of the tenth
leper. Sacrifices of thanksgiving and praise continually ascend to the heavenly
throne as each saint responds to the divine goodness manifested in his daily
experiences. The outpourings of a grateful heart have been likened to the
little bird, which when drinking, constantly raises its head as if thus to
thank its beneficent Provider. So also do our hearts overflow with gratitude
for the matchless grace bestowed upon us by the "Giver of every good and
perfect gift," who has "blessed us with all spiritual blessings in
the heavenlies." But where shall his praise begin and what words can our
"stammering, lisping tongues" utter which will adequately convey to
our Father our love and adoration? Who has not felt this lack and yearned for
fullness of expression? Poetic
souls have endeavored thus to do, and truly beautiful are some of the poems
which have been written. But He who searcheth the heart and knoweth our every
longing, and our very thoughts afar off, has wonderfully provided for even this
want. In the Book of Psalms He has graciously caused to be recorded
"words" expressive of the deepest emotional feeling. Luther has well
said: "Where
do we find a sweeter voice of joy than in the Psalms of thanksgiving and
praise? The Psalter forms a little book for all saints, in which every man, in
whatever situation he may be placed, shall find psalms and sentiments which
shall apply to his own case, and be the same to him as if they were for his own
sake alone; so expressed as he could not express them himself, nor find, nor
even wish them better than they are. Therefore, God, seeing that we know not
what or how we ought to pray, as the Apostle saith, and desiring to help our
infirmities, after the manner of schoolmasters who compose for children letters
or short prayers, that they may send them to their parents, so prepares for us
in this Book both the words and feelings with which we should address our
Heavenly Father, and pray concerning those things which in the other books he
had taught us we ought to do and to copy, that so a man may not feel the want
of anything which is of import to his eternal salvation. So great is the loving
care and grace of our God toward us, who is blessed forevermore." How
marvelous that the Lord, in addition to all his lavish gifts, has thus also
provided even the language which we may borrow to express our gratitude to
him! For
this thanksgiving meditation, let us draw on these precious words, and may they
reflect the heart of each one who reads them. Omitting our own comments, we
shall, to accentuate the forcefulness and beauty of the Psalms, preface each
separate group with verses from a beautiful poem (Joseph Addison, 1672-1719)
which is the basis of one of our hymns. Thus, like a great strophe and
antistrophe, each shall reflect and enhance the other; the lovely thoughts of a
human heart echoed by the loftier and nobler strains of the spirit of God.
"O
Lord, how manifold are thy works! in wisdom hast thou made them all: the earth
is full of thy riches." "In the multitude of my thoughts within me
thy comforts delight my soul." "I meditate on all thy works; I muse
on the works of thy hands." "Thou, O Lord, art a God full of
compassion, and gracious, long-suffering, and plenteous in mercy and
truth." "The Lord is the portion of mine inheritance and of my cup:
thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have
a goodly heritage." "What shall I render unto the Lord for all his
benefits toward me?" "It is a good thing to give thanks unto the
Lord, and to sing praises unto thy name, O most High: to show forth thy
loving-kindness in the morning, and thy faithfulness every night, upon an
instrument of ten strings, and upon the psaltery; upon the harp with a solemn
sound. For thou, Lord, hast made me glad through thy work: I will triumph in
the works of thy hands. O Lord, how great are thy works! and thy thoughts are
very deep." "I will praise thee with my whole heart; before the gods
will I sing praise unto thee. I will worship toward thy holy temple, and praise
thy name for thy loving-kindness and for thy truth: for thou hast magnified
thy Word above all thy name. In the day when I cried, thou answeredst me, and
strengthenedst me with strength in my soul. All the kings of the earth shall
praise thee, O Lord, when they shear the words of thy mouth. Yea, they shall
sing in the ways of the Lord: for great is the glory of the Lord." - Psa.
104:24; 94:19; 143:5; 86:15; 16:5-7; 116:12; 92:1-5; 138:1-5.
"Thou
hast possessed my reins: thou hast covered me in my mother's womb. I will
praise thee; for I am fearfully and wonderfully made: marvelous are thy works;
and that my soul knoweth right well. My substance was not hid from thee when I
was made in secret, and curiously wrought in the lowest parts of the earth. Thine
eyes did see my substance, yet being imperfect; and in thy book all my members
were written, which in continuance
were fashioned, when as yet there was none of them." "Thou art he
that took me out of the womb; thou didst make the trust when I was upon my
mother's breasts. I was cast upon thee from the womb; thou art my God since my
mother -bare me." "By thee have I been holden up from the womb; thou
'hast been my benefactor from my mother's bowels: my praise shall be
continually of thee." - Psa. 139:13-16; 22:9, 10 A.R.V.; 71:6 A.R.V.
"Thou
art my hope, O Lord God: thou art my trust from my youth." "Like as a
father pitieth his children, so the Lord pitieth them that fear him. For he
knoweth our frame; he remembereth that we are dust." Remember not the sins
of my youth, nor my transgressions: according to thy mercy remember thou me for
thy goodness' sake, O Lord." "Who will rise up for me against the
evil doers? or who will stand up for me against the workers of iniquity? Unless
the Lord had ,been my help, my soul had almost dwelt in silence. When I said,
My foot slippeth; thy mercy, O Lord, held me up." "Thou hast also
given me the shield of thy salvation: and thy right hand hath holden me up, and
thy gentleness hath made me great. Thou hast enlarged my steps under me, that
my feet did not slip." "Wherewithal shall a young man cleanse his
way? by taking heed thereto according to thy Word." "The steps of a
good man are ordered by the Lord: and he delighteth in his way. Though he fall, he
shall not be utterly cast down: for the Lord upholdeth him with his
hand." "He brought me up also out of an horrible pit, out of the miry clay, and set my
feet upon a rock, and established my goings. And he hath put a new song in my
mouth, even praise unto our God." -- Psa. 71:5; 103:13, 14; 25:7; 71:17;
94:16-18; 18:35, 36; 119:9; 37:23, 24; 40:2, 3.
"This
poor man cried, and the Lord heard him, and saved 'him out of all his troubles.
'The angel of the Lord encampeth round about them that fear him, and delivereth
them. O taste and see that the Lord is good: blessed is the man that trusteth
in him." "When the wicked, even mine enemies and my foes, came upon
me to eat up my flesh, they stumbled and fell." "For by thee I have
run through - a troop; and by my God have I leaped over a wall."
"From the end of the earth will I cry unto thee when my heart is overwhelmed: lead me to
the Rock that is higher than I." "I said, Lord, be merciful unto me:
heal my soul; for I have sinned against thee. "O Lord my God, I cried unto
thee, and thou hast healed me. O Lord, thou hast brought up my soul from the
grave: thou hast kept me alive, that I should not go down to the pit. Thou hast turned for me my
mourning into dancing: Thou hast put off my sackcloth, and girdeth me with gladness."
"Bless the Lord, O my soul: and all that is within me, bless his holy
name. Bless the Lord, O my soul, and forget not all his benefits: who forgiveth
all thine iniquities: who healeth all thy diseases; who redeemeth thy life from
destruction; who crowneth thee with loving-kindness and tender mercies; who
satisfieth thy mouth with good things so that thy youth is renewed like the
eagle's." - Psa. 34:6-8; 27:2; 18:29; 61:2; 41:4; 30:2, 3, 11; 103:1-5.
"Thou
visitest the earth, and waterest it: thou greatly enrichest it with the river
of God, which is full of water: Thou preparest them corn, when thou hast so
provided for it." "Blessed be the Lord, who daily loadeth us with
benefits, even the God of our salvation." "Blessed is every one that
feareth the Lord; that walketh in his ways. For thou shalt eat the labor of
thine hands: happy shalt thou be, and -it shall be well with thee. Thy wife
shall be as a fruitful vine by the sides of thine house: thy children like
olive plants round about thy table. Behold, that thus shall the man be blessed
that feareth the Lord." "How precious also are thy thoughts unto me.
O God! how great is the sum of them! If I should count them, they are more in
number than the sand: when I awake, I am still with thee. Thou hast beset me
behind and before, and laid thine hand upon me. Such knowledge is too wonderful
for me; it is high, I cannot attain unto it." "Many, O Lord my 'God,
are thy wonderful works which thou hast done, and 'thy thoughts which are to
usward: they cannot be reckoned up in order unto thee: if I would declare and
speak of them, they are more than can be numbered." - Psa. 65:9; 68:19;
128:1-4; 139:17, 18, 5, 6; 40:5.
"I
will declare thy name unto my brethren: in the midst of the congregation will I
praise thee." "I will bless the Lord at all times: his praise shall
continually be in my mouth. My soul shall make her boast in the Lord: the
humble shall hear thereof, and be glad. O magnify the Lord with me, and let us
exalt his name together." "I will sing unto the Lord as long as I
live: I will sing praise to my God while I have my being. My meditation of him
shall be sweet: I will be glad in the Lord." "I will praise thee, O
Lord my God, with all my heart: and I will glorify thy name for evermore."
"I will sing of the mercies of the Lord for ever: with my mouth will I
make known thy faithfulness to all generations. For who in the heavens can be
compared unto the Lord? Who among the sons of the mighty can be likened unto
the Lord?" "Oh that men would praise the Lord for his goodness, and
for his wonderful works to the children of men! And let them sacrifice the
sacrifices of thanksgiving, and declare his works with rejoicing."
"Blessed be the Lord God, the God of Israel, who only doeth wondrous
things. And blessed be his glorious name for ever:: and let the whole earth be
filled with his glory: Amen, and Amen." -- Psa. 22:22; 34:1-3; 104:33,34;
86:12; 89:1,6; 107:21,22; 72:18,19. Our
hearts, lifted up by these wonderful strains of praise and gratitude for God's
unending goodness, forget "the light afflictions which are but for a
moment" and thrill to the future prospects, the bliss to come, and the
praise that yet awaiteth God in Zion. For our debt of praise will never end,
and the attainment of victory will but begin for us an eternity of thanksgiving
opened by our "casting our crowns before him, lost in wonder, love, and
praise." Our fellowship with him now will continue then enhanced,
forevermore. The
words of Wihtol's beautiful hymn are appropriate to our thoughts:
We
long for that day when the rapt strains of the new song which fell on the
entranced ears of John in Patmos shall be heard everywhere, for then, as he
wrote: "Every creature which is in heaven, and on the earth, and under the
earth, and such as
are in the sea,
and all that are in them, heard I saying, Blessing and honor, and glory and
power be unto him
that sitteth upon the throne, and unto the Lamb for ever and ever." Then
shall be heard the great Hallelujah, that mighty burst of gladness which is the
last Psalm, like the very summit and climax of the praise that can ascend to
God, the loftiest wave of the many waters that break at the foot of his throne:
- W. J. Siekman. The Glorious Proclamation
"For unto you is born
this day, in the city of David, a Savior, THE
MESSAGE of the angels to the shepherds on Bethlehem's plains sounds more and
more precious to each child of God in proportion as he grows in grace and
knowledge. As his eyes and ears of understanding open more widely to the
lengths and breadths of God's great Plan of the Ages, that prophetic message
is the more highly esteemed as an epitome of the entire Gospel. Nor can our
attention be too frequently called to the great event which lies at the
foundation of that message-our Savior's birth. It
matters not that December 25th is not the real anniversary of the Savior's
birth, but probably the anniversary of the annunciation by the angel Gabriel,
the anniversary of the Virgin Mary's conception, our Lord being born nine
months later on the calendar, or about October 1. One so great, whose birth,
death, and resurrection from the dead means so much to the human family, may be
remembered and celebrated any day, every day, by all who appreciate what he has
done for our race. Since, then, the majority of Christian people have become
habituated to the celebration of December 25th as our Lord's birthday, we need
make no protest, but join with all in celebrating that day with rejoicing of
heart, giving gifts and remembrances one to another, thus copying divine
favor, which gave to mankind the Son of God as a gift of mercy and love for our
redemption. For
four thousand years and more the promises of God, clothed in more or less
obscurity, had been given to mankind, intimating that ultimately the great
curse of sin and death which had come upon the world through Father Adam's
disobedience in Eden would be rolled away, and instead of a curse, a blight,
would come a blessing of the Lord with life-giving refreshment. In various
types, figures, and shadowy promises this lesson had come down through the
ages to the time of our Lord's birth, especially amongst the Jews, who were the
divinely favored and covenanted people. And since the Jews were of a commercial
spirit, many of them were to be found in all parts of the civilized world; and
thus amongst every people the faith in the one God and the hope of Israel
through a Messiah were more or less made known, so that at the time of our
Lord's birth we read, "All men were in expectation" of a soon-coming
Messiah. Doubtless this expectation was built upon the interpretation of
Daniel's prophecy, which we now see clearly marked the year of our Lord's
majority, when he was thirty years of age and made his consecration to his work
and received the begetting of the holy spirit, his anointing as the great
antitypical high priest and as the great antitypical king over Israel and the
world. FROM BETHLEHEM TO NAZARETHIn
olden times there were honorable cities and mean cities. Nazareth was generally
recognized as one of the latter, while Bethlehem was distinctly one of the
former-the City of David, Israel's beloved king. The Scriptures explain to us
that Mary, our Lord's mother, and Joseph, her husband, were both of the
lineage of David, and that in a seemingly accidental manner the prophecy was
fulfilled which foretold that Messiah would be born in Bethlehem (Micah 5:2). The
Roman empire at that time bore rule over the whole world, the Jews being subject
to it, but waiting expectantly, restlessly, for the coming Messiah, who would
deliver them from being subject people and make of them the ruling caste in his
Kingdom, the dominion of the world. Rome's great emperor, Caesar Augustus, was
in power at this time, and had sent forth his decree for a polling or census of
the whole world for purposes of taxation, etc. Luke informs us that it was in
response to this royal decree that Joseph and Mary went up to their native city
to be enrolled, and that thus it was that Jesus was born in Bethlehem, and on
account of the great concourse of people at the same time and for the same
purpose, accommodations being scarce, the stable of the inn, or khan, was used
by some as a lodging. Joseph and Mary, being of the latecomers, were forced
to occupy these humble quarters, and thus it was that the King of Glory, whose
Kingdom is by and by to rule the world, was in the time of his flesh born in a
stable and cradled in a manger. Noble
shepherds those must have been to whom the Almighty sent the angelic message
respecting the birth of Jesus, the Messiah, which has rung down the ages and
reached our ears--the message which thrills us the more in proportion as we
are able to grasp its meaning. First a single angel appeared to the shepherds
and allayed their fears, saying, "Fear not; behold I bring you good
tidings." It would appear that fear is one of the dominating impulses of
the human mind, especially in conjunction with any revelations from the Lord.
Men realize -- even the best of the race -- that they are imperfect and that
the Almighty and his laws are perfect. Instinctively the world seems to
realize that a curse or condemnation of the Almighty rests upon it, and instinctively
it fears a further curse and further condemnation, realizing its continual and
increasing sinfulness. The same is true today with all except the comparatively
few who are well informed respecting the divine character and plan. Thus the
subject of religion is generally obnoxious to the world in general -- a subject
which they prefer to avoid, because of a feeling of guilt and a dread of
further knowledge and condemnation. It
is for the true children of God today, as it was for the angels at that time,
to assure the world that God is better than all their fears -- that God so
loved the world as to redeem them from the just sentence of death, the curse
that came upon all as inheritors of Adam's imperfection and sentence. "Good
tidings" is another translation of our word "gospel." How
beautiful the thought that the Gospel is really and truly good tidings. Alas,
for the misrepresentations of God's plan, under which so many of his professed
people misrepresent his character and his Word, and apply the term
"gospel" to their various messages from the dark ages, teaching
purgatory and eternal torment as the portion of the race. Let us get away from
this false thought and get the truth that the Gospel is good tidings. The angel
elaborated, saying that his message was good tidings of great joy, which should
be unto all people. Ah, thank God, his plan is wider and deeper and higher and
grander than anything we have ever conceived. The Gospel message is not merely
to be good tidings to the comparatively few that now have ears to hear and eyes to see its beauties, but in
God's due time it is to be good tidings of great joy to all people. As
every member of Adam's race shared in his fall and in the curse of death which
came upon him as a result, so every member of the race was included in the
great redemptive sacrifice which our Lord Jesus offered and which was finished
at Calvary. God's plan in Christ, as it is being worked out and shall
ultimately be accomplished, will mean great joy for all people, and the tidings
of this were given at the very moment of our Lord's birth, because he was the
one through whom all the glorious things of the divine purpose and plan shall
ultimately be accomplished. THE CAUSE, THE LOGIC, OF THE MESSAGEThe
message took cognizance of the fact that it was to reasonable people, who would
want to know why the unchangeable
God, who had once pronounced a curse, should at any time so amend and alter
matters as to supplant the curse with a blessing. The messenger states the
philosophy of the divine plan, "Unto you is born this day, a Savior,
which is Christ [Messiah] the Lord." There we have the key to the entire
Gospel statement of
how God could be
just and yet be the justifier of sinners who accept Jesus. The word
"Savior" here signifies life-giver, and how beautiful is the thought
that as death is the wage of sin, the curse upon the race, this Messiah who was
born is to be the one who will rescue the race from the sentence by giving them
life again. The explanation of how he would give life was not given, nor was it
necessary at that time; but now, in the light of developments, and with the explanations
furnished through the spirit in the New Testament, we see how that our Lord's
voluntary sacrifice of his life, dying the just for the unjust, settled the
claims of divine justice against Adam and thus incidentally against all who
shared his sentence. Truly
the more we see of the divine plan for our salvation, which began to take shape
in the birth of Jesus, the more we feel like shouting with the angelic choir
praises to the God of heaven, thankfulness for his mercy to the children of
men. It mattered not that the babe born in Bethlehem was the Savior only in
prospect, that he could not even be anointed to do his work until he reached
manhood's estate thirty years later; it mattered not that even then it would be
necessary for him to lay down his life gradually through three and a half years
of his earthly ministry, to be finished at Calvary; it mattered not either that
the resurrection was still three days after that, and his ascension forty days
later, and that the blessing in general would be deferred for nearly nineteen
centuries thereafter. As the angels could sing and rejoice at the first budding
of the divine plan of salvation, so also can all who have faith in the ultimate outcome rejoice
with joy unspeakable and give praise to God in the highest and to his Son our
Lord. Although
nearly nineteen centuries have rolled away since that angelic message was
delivered, it has not yet been fulfilled except in a limited measure by faith to
those who have the eye of faith and the ears of faith, in all a "little
flock." But the tidings of great misery for nearly all people have been
spread abroad in the name of Christ, much to the discredit of the divine plan
and to the dishonor of the divine character. Instead of carrying joy the
message has very generally carried grief and sorrow, especially to the
kindhearted and more generously disposed. Indeed we may say that no message of
the Lord Jesus, either true or false, has ever reached all people. Even today,
after nineteen centuries of propaganda, only a comparatively small portion of
the human family have ever heard of the only name given under heaven and
amongst men whereby we must be saved -- "nor is there salvation in any
other" (Acts 4:12). What,
then, shall we say of the salvation which is come to those who have truly
accepted Christ as their Savior, and who are today rejoicing in him as such,
and who by faith are seeing the salvation of God begun in their own hearts and
yet to be fully accomplished under the whole heavens? This the Apostle calls
the salvation by hope. His words are, "We are saved by hope" (Romans
8:24). We are not saved actually; we are still surrounded by sin, pain,
sighing, crying, and dying; the curse is not yet rolled away. All that the best
of the Lord's. people have received is salvation by hope, by faith. Yet this anticipation
of the future salvation, of the resurrection from the dead, of a participation
in the glory, honor, and immortality of the divine nature promised to the faithful, is so strong,
so clear, that those who possess it are enabled to rejoice with joy
unspeakable and full of glory, even in the midst of trials and difficulties
and weaknesses and unfavorable conditions incident to the curse which still
rests upon the race. A PROPHECY OF GOOD THINGSYes,
the angelic message was a prophecy of good things to be accomplished for the
Church of the world during the Millennial Age. The Church is to have the first
blessing. The first resurrection is to be composed only of the blessed and holy
who shall live and reign with Christ during the Millennium, the thousand years
in which Satan shall be bound,,, and when the good influences of truth and
righteousness shall enlighten the whole earth. The declaration of the
Scriptures is that the deliverance of the Church will come early in the morning
of that Millennial day, as the Prophet declares, "God will help her early
in the morning" (Psalm 46:5). But
much as we rejoice in the glorious hopes of the Gospel set before us who now
see, who now believe, who now rejoice with joy unspeakable, we are glad that
the divine mercy and love are of such lengths and breadths and heights and
depths as to encompass the whole world of mankind, and to provide a blessing
for every member of Adam's race through him who loved us and bought us with his
precious blood. It
will be during the Millennial Age that this prophecy of the angel will have its fulfillment, and the
great Savior who has already redeemed us by his sacrifice will stand forth as
the King, the glorified Messiah, and establish his dominion of righteousness in
the world for the blessing and uplifting of every member of the race. In
harmony with the words of the Apostle, those will be times of refreshing, "times of restitution of all things spoken by the
mouth of all the holy prophets since the world began" (Acts 3:19-21). If
the Lord had based the hope of the world upon some works of merit or
righteousness of the world's doing, then indeed we might have feared -- indeed
the more we know of the world, the less hope we would have. But, on the
contrary, the Lord has based the entire proposition for the future blessing,
not upon our worthiness, but upon the worthiness and sacrifice of his Son -- to
you is born a life-giver, which is Messiah the Lord. How
it adds to our enjoyment of the coming age blessings to know that the trials
and difficulties of this present Gospel age are subject to the divine supervision
in the interest of the little flock that is now being gathered in advance from
amongst men--the "elect," the Church. We see how the present trials
and difficulties are the chiselings and polishings necessary to our development
in the fruits and graces of the holy spirit in the character-likeness of God's
dear Son, our Lord, our Hope, our Bridegroom. How joyful the thought that soon
the elect number called from the world to be the Bride, the Lamb's wife, will
be completed and enter into her glory. How precious the thought that then they
shall be privileged with their Lord and Master to extend the divine favor of
blessing and uplift to the world. What higher honor or privilege or blessing
could possibly come to any? It
was after the giving of the message of good tidings and great joy by the
heavenly one that a host of angels appeared to the shepherds, saying,
"Glory to God in the highest, and on earth peace, good will to men."
This, too, is a prophecy. It is not yet true, but will be fulfilled in every
particular in God's due time, which we believe is now nigh, even at the door.
Not yet does God receive glory in the highest, not yet is there peace amongst
men. Quite to the contrary. God's name is blasphemed, not only by those who
vulgarly and in ribald jest take the divine name in vain, and not merely by the
heathen who worship devils and think they are gods, but even by Christian
people God's name is blasphemed every day. For be it known that blasphemy is
any dishonorable misrepresentation of another. God be merciful to us, for at
some time or other every one of us doubtless has blasphemed the holy name in
this manner -- by misrepresenting the divine character and divine plan, by
picturing the God of love and mercy and justice and truth as the originator,
the planner, the perpetuator of the eternal torment of the great mass of his
creatures, born in sin and shapen in iniquity, born to sin as the sparks to fly
upward. But
the Lord had mercy upon us because we did it ignorantly. And we also should
have compassion upon others who still ignorantly misrepresent our God, and our
energies should be continually bent to their assistance, that the eyes of their
understanding might open more widely to perceive the lengths and breadths and
heights and depths and know the love of God which passeth understanding. Noting
that peace on earth and good will to men have not followed the Savior's birth
thus far, and discerning that this is a prophecy of what is to be accomplished
during the Millennium, many have been inclined to change the translation of
this verse so as to have it read, "On earth peace amongst men, in whom he
is well pleased." However, by thus changing it the statement would not be
true, for even the Lord's people have no peace on earth. Whatever peace they
have is in their hearts, and based upon their faith in the Lord and in the
glorious things which he has promised. Our Lord himself and the Apostles
testified to this, assuring us that whosoever in this present time would live
godly should suffer persecution, that a man's foes would be they of his own
household, etc. (2 Tim. 3:12; Matt. 10:26). Let us not confuse ourselves, nor
abridge the testimony of the Word, but with the eye of faith look forward to
the day of Christ in which all these glorious things shall have their
fulfillment, in which peace shall indeed fill the whole earth with the
knowledge of the glory of the Lord, bringing divine favor and rolling away the
curse from the entire groaning creation, as pointed out by the Apostle. Not
even with the inauguration of the Millennium will this prophecy be fulfilled:
not until its close, when the human family shall have been lifted by the
Kingdom regulations out of sin, sickness, pain, sorrow, and death, up, up to
all that was lost in Adam - not until then will there indeed be glory to God in
the highest, not until then will there be peace amongst men. Nor are we to
understand that the entire race will be appreciative of the divine love and
favor even after they have fully seen the righteousness of God in Christ manifested.
On the contrary, the Scriptures seem to clearly teach that there will be a
class who will then prove unfit for life eternal, unappreciative of the divine
favor, and it is with pleasure that we learn that all such shall be utterly destroyed
from amongst the people in the Second Death. Thus eventually, by the close of
the Millennium, Satan and all willful wrongdoers having been destroyed, the
time will come as declared in the Scriptures when all voices in heaven and in
earth and under the earth shall be heard praising God, him that sitteth upon
the throne, and the Lamb forever and ever. Hosanna! Glory to God in the
highest! Peace and good will to men! will be the final shout of a redeemed race
when the great plan of salvation shall have been fully outworked according to
the divine plan set forth in the Scriptures. - C. T. Russell
The Church of Today"Examine yourselves,
whether ye be in the faith; prove your own selves." THERE
is nothing in the history of the world hitherto, and especially nothing in the
present status of its affairs, to favor the doctrine of our modern
millennialists, or to make us think it likely, if at all possible, that the
Church in this dispensation, by any human activities or improvements, will ever be able to bring about a
condition of universal conversion, righteousness, and peace, such as some say
will and must come "before" Christ comes. As no preaching of the
Gospel, or efforts of evangelical workers, the holiest and most efficient in
all these many centuries, have succeeded in making converts and saints of the
entire population of any city or locality on this earth, it would seem to be
sheer folly to expect these agencies and endeavors to do for the whole earth
what they have never done for any part of it, however small. In all the ages ... whithersoever it
has come it has taken out a people for the Lord, who will live and shine with
him in immortal glory, ... whilst . . . the majority have everywhere been on
the outside ... and how can we suppose that it will ever be different in the
present order of things? And when we examine the condition in which nearly two
thousand years of the Gospel have left the most favored nations, not to speak
of the regions beyond, we look in vain for solid evidences that another two
thousand years of the same would bring the world any nearer the fancied
millennial state [before Christ comes] than Christendom is at present. . . .
Some hold up their hands in holy horror at the idea that "Christendom,"
as it now exists -- "this chaos of intermingled divisions, antagonistic cornmunions and interminable contentions, jealousies and strifes" -- is
to remain. They cannot think that the Greek Church, the Papal Church, the
disagreeing Protestant churches, together with the many sects and heretical
coteries which "disgrace" the Christian profession, are to continue
to the end of time. But
this state of things is exactly what has developed under "nineteen hundred
years of the Gospel proclamations," and what has been is that which shall
be, unless radical changes come, by the intervention of some new power and method of administration, such as the
coming again of the Lord Jesus to judge and rectify will bring.. . . When
we look at the evils and the tares that have all the while been growing, at
the sad estate into which "Christendom has been brought" by the
spirit of sect, human ambition, self-seeking hypocrisy, unbelief, misbelief and
the super-exaltation of humanitarian goodishness, which makes nought of doctrine,
it seems next thing to absurdity to say that "this" is the instrument
and agency to convert "the world" to truth and genuine godliness. People
say, "Oh, yes; but only set the Church aright. Put it to work to do as it
should; bring it up to what it 'ought to be' in enterprise and liberality, and
there can be no question that it will soon conquer and sway the world to Christ
and salvation." Be it so; but who is to convert Christendom and put it in
condition to convert the world? Reform, Reform! That is the watchword. The
whole Church and the whole earth are full of reformers laboring at reforms. But
the sad fact remains: "That which is crooked, cannot be made straight; and
that which is wanting cannot be numbered," while the doctoring is often
worse than the disease. . . . To convert the world there must first be a conversion
of the Church, and that can never be until Christ the Judge shall come. Yet
another thing to be noted in connection with our subject is the character of
the times in which we live. The Scriptures abound in allusions to the moral aspect
of the world in its "last" period --the period bordering on the time
when Christ shall come with power and great glory, and everywhere those times
are represented as full of unbelief, lawlessness, outbreaking sin, rampant
lust, blasphemous mockery, and reviling of sacred things -- a very carnival of
bad passions and God-defiant crimes. The
question, therefore, arises, whether our times are not of the character thus
divinely described and fore-intimated.... Have "we" not withal
fallen upon a time of extraordinary degeneracy and wickedness? Has there not
come a grievous falling away from the faith, a giving of heed to seducing spirits and
doctrines of demons, through the hypocrisy of men that speak lies? Have not
people become lovers of self, lovers of money, boastful, haughty, railers, disobedient
to law and rightful authority, unthankful, unholy, without natural affection,
implacable, slanderers, without self-control, fierce, traitors, headstrong,
puffed up, lovers of pleasure rather than lovers of God, "holding certain
forms of godliness," but failing to show the power of godliness in their
lives? Have "we" not plentiful examples of those mockers who were to
come, walking after their own lusts and likes, and saying, "Where is the
promise of his coming?" [Parousia, presence, Diaglott translation.] Think
of the startling multiplication of divorces, the breaking down of the
sacredness of marriage, the shameless prevalence of licentiousness, and the commonness
of infanticide, and secret blood guiltiness of which physicians tell. Note the
growing indifference to the solemnity of oaths, to sacred promises, to moral
obligations, to the laws of God, and to all holy things. Observe the rapid accumulations
of colossal robberies, swindles, defalcations, embezzlements, rascalities and
false dealings, which disgrace our civilization, much of it also in high
places, by people of social rank, education and refinement. Estimate the
increasing killings, murders, incendiarisms and lawless and malicious misdoings
of men and women, and the trampling under foot of right and justice in
political, commercial and banking circles. Observe
the awful increase of suicides, which, within the past few years, have
exceeded the number of 200,000 per annum! Lusts and crimes and fiendish
passions seem to have reached flood tide, blossoming like trees in springtime,
filling our "daily journals with their stench," and, yet, treated
and familiarly talked of as
ordinary and trivial things! And when we consider that all this is within the
realm of so-called Christendom, we may well wonder that we should have
Christian people singing over it, and telling us that we are on the march to a glorious Millennium [before
Christ comes]. What this state of things betokens is not millennial glory, but
"the day of Judgment, on the margin of which the world of today is treading."
. . . The
question whether there is to be a glorious Millennium on this earth before the
return of Christ is not to be decided by what is most agreeable to our reason
and fancy, nor yet by what we imagine the most effective to stir zeal in effort
to benefit the world lying in sin, but by what the Word of God says. What does
not accord with that Word must go under, without regard to human likes, reasonings or opinions... . That many good and sensible people have need to
examine the question with more thoroughness than they yet have done is
abundantly evident; and that what we have thus written may help some to right
conclusions is our earnest wish.... Nor can we leave the subject without
solemnly laying it on the consciences of all whom we can reach, not to rest
satisfied with notions which flatter and please a rationalistic fancy, but
which they have never critically examined; and to beware of giving sanction
to a modern popular persuasion, which they may find without just foundation in
Scripture. . . . It
is indeed a fact for all to consider, that the side which we take on the question
will and must make serious difference in the whole system of our theological
thinking. There is scarcely a doctrine which is not more or less affected by
the ground we take upon this question. Our decision will and must affect our
views of the Resurrection-of the Kingdom of God -- of the Second Coming itself
-of the nature and purpose of the Present Dispensation -- particularly of the
judgment, and what is to come after it, and the whole condition and life of
the finally redeemed.. . And
it will and must make or unmake to us many most pregnant passages of Holy
Writ, rendering them grandly luminous, or sealing them as meaningless and
uncertain-mere riddles for interpreters to guess at, without agreement as to
their clear and certain import. A
decision so far-reaching and momentous in its consequences and effects cannot
safely be treated with indifference, and certainly demands a very serious,
candid and thorough examination, that the conclusion may be one solidly founded
in the revelations given us in .the sacred Scriptures. For
our part we are deeply convinced and satisfied that the doctrine of a glorious
Millennium of Christianity triumphant throughout all the world before Christ
comes is "groundless" and damaging to the cause it would promote. - J.
A. Seiss "This Thing Is From Me"1 Kings 12:24 Have
you ever thought that everything concerning you concerns me too? For "he
that toucheth you, toucheth the apple of mine eye" (Zech. 2:8). "You
are very precious in my sight" (Isa. 43:4). Therefore it is my special
delight to educate you. I
would have you learn that when temptations assail you, and "the enemy
comes in like a flood" that "This thing is from me," that
your weakness needs my might, and your safety lies in letting me fight for you. Are
you in difficult circumstances, surrounded by people who do not understand
you, who never consult your taste, who put you in the background? This thing
is from me. I am the God of circumstances. Thou tamest not to thy place by
accident; it is the very place I meant for thee. Have
you asked to be made humble? See then, I have put you in the very place where
this lesson is taught; your surroundings and companions are only working out
my will. Are
you passing through a night of sorrow? This thing is from me. Jesus was
the Man of Sorrows and acquainted with grief. I have let earthly comforters
fail you that by turning to me you may obtain everlasting consolation (2 Thess.
2:16, 17). Has
some friend disappointed you? One to whom you opened your heart? This thing
is from me. I have allowed this disappointment to come, that you may learn
that
I
want to be your confidant. Has some one repeated things about you that are
untrue? Leave them to me and draw closer unto me, thy shelter, out of reach of
the strife of tongues, for, I will "bring forth thy righteousness as the
light, and thy judgment as the noonday" (Psa. 37: 6). Have
your plans been all upset? Are you bowed down and weary? This thing is from
me. You made your plans and then came asking me to bless them, but I would
have you let me plan for you, and then take the responsibility for this thing
is too heavy for thee. Thou art not able to perform it thyself alone (Exodus
18:18). You are only an instrument. Have
you longed to do some great work for me, and instead been laid aside on a bed
of pain and weakness? This thing is from me. I could not get your
attention in your busy days, and I want to teach you some of my deepest
lessons. They also serve who only stand and wait. I want you to learn to sing:
Some
of my greatest workers are those shut out from active service, that they may
learn to wield the weapon of all-prayer. Are
you suddenly called upon to occupy a difficult and responsible position? I am
trusting you with the possession of difficulties, and for this thing the Lord
thy God shall bless thee in all thy works and in all that thou puttest thy hand
unto (Deut. 15:10). Remember the pot of holy oil--every interruption that would
make you impatient, every word that pains you, every revelation of your own
weakness, be anointed with it. Interruptions are divine instructions, the
sting will go as you learn to see me in all things. -
Author Unknown Robes, Garments, Clothing"He that overcometh, the
same shall be clothed in white raiment." - Rev. 3:5. THE
FIRST Bible reference to clothing occurs appropriately in Eden. Our first
parents disobeyed the plain instructions of the Lord God and partook of the
fruit of the tree they were expressly commanded not to eat of, and then
suddenly became aware of their guilt and sought to hide themselves by making
aprons of fig leaves, and hiding themselves from the presence of the Lord God
amongst the trees of the Garden. But no cover could screen them from the wrath
of their Creator. Their standing of innocence; their standing of sonship; their
standing of fellowship were gone at one stroke, and no efforts of Adam and his
descendants have freed or could free them from the dire consequence of divine
judgment or recover them their standing. But
though the Lord God excluded them from the life-giving fruits of the Garden, he
himself provided them with coats of skins to cover their guilt, and thus gave a
hint that only by the sacrifice of life (this supplied the skins or coats) can
release from condemnation ever be effected. By the provision of the coats of
skin their guilt was only covered, not removed, not cleared. And therein is.
the only aspect of atonement to be found in the Old Testament -- sins covered,
not pardoned, not cleared. The
primitive root of the words translated atonement, ransom, etc., in the Old
Testament has the thought of covering sin, but when the primitive is developed
and extended it carries the thought of sacrifice or offering for sin, but the
true removal of sin and its penalty will be seen only in the atoning work of
Jesus Christ, who came to put away
sin by the
sacrifice of himself. Two lessons are taught by the first occurrence of
clothing in the Bible: sins covered, and standing granted; and it is said that
the lesson to be learned in the first occurrence of anything in the Word of God
determines the sense in which it should be interpreted in all following
instances. Man
has perverted the original teaching. He conveniently disregards the truth that
clothing was firstly a covering for sin, but makes much of garments being proof
of standing. By color or trimmings man is able to imply to his fellowman that
he has better standing. So readily does man judge clothing as a sign of rank,
and even of pride, that he is liable to adopt Bible words and say, "Thou
hast clothing, be thou our ruler." Military dress furnishes a glaring
example of this practice--the stars, the tabs, the crowns, the pips and the
stripes all declare the rank, and in it all, nothing has been noted that once
clothing was a cover for sin. And yet if we recall the charming meaning of the
word "candidate" -- clothed in white -- we observe that man has not
entirely lost the thought. THE LORD GOD CLOTHES HIMSELFOf
the Lord God himself it is written, "Thou art clothed with honor and
majesty. Who coverest thyself with light as with a garment" (Psalm 104:1,
2). He clothes himself -- none have given him his standing, his honor, his
character, his majesty. It is difficult for man to portray the holiness of
God. The best picture is probably to say, as with the Psalmist, that he clothes
himself with light; or with the Apostle John that God is light; or with James
that he is the Father of lights, with whom is no variableness, neither shadow
of turning; or with Paul that whatsoever doth make manifest is light. This
garment of light depicts the eternal character of the Lord God, but when he is
revealed as taking the garments of vengeance and being clad with zeal as a
cloak, we see that he has girded himself, as it were, to leave his throne and
intervene directly in the affairs of mankind in judgment. But whereas he
invests himself,
all who act
for him have a robe of his providing, to indicate that whatever standing of
righteousness or office they hold is given by him. For example the heavenly beings
who served him on earth were shown in white garments (Matt. 17:2; 28:3; Acts
1:10). Their garments are dazzling white, the nearest copy that could be made
of that light which is the Lord God's garment. These servants are reflections
of him and are blessed in that. GOD's EARTHLY SERVANTSHis
human servants may be clothed to indicate their duties. Thus Aaron,, the first
and foremost of Israel's high priests, had elaborate robes of office. These
official robes were for glory and for beauty, and not until he was so clothed
was he anointed into office. The foundation garment was the white broidered
coat of fine linen, teaching that his office was based on the righteousness.
credited to him as the servant of Jehovah. But though Aaron had specific
garments which all Israel would respect, his brother Moses, who was more
prominent in the birth of the nation of Israel, had no distinguishing robes. Heredity
offices as kingship and priesthood may be dignified by robes, but a prophet
might have arisen out of any family or tribe and had only his message to
attract hearers. It might be that the words he chose to clothe his message
might determine whether he would be well received. If he modified his words and
prophesied smooth things, the nation would hear him, but if the burden of the
Lord was upon him, and his message not wrapped up, but were the very words of
the Lord God who commissioned him, though he himself were garbed in camel's
hair or soft raiment, the people would reject him. Here it might be remembered
that a rough garment had become a mark of a prophet, even to some adopting it
to deceive (Zech. 13:4). One
cannot proceed further without thinking of John the Baptist, who appeared in
the wilderness of Judea clothed in camel's hair raiment (Matt. 3:4). It will be
recalled that when in prison he sent to Jesus two of his own disciples to
inquire of Jesus, "Art thou he that should come? or look we for
another?" (Luke 7:19). When our Lord had sent back the messengers with
wonderful evidence in answer, he asked the people what they thought of John.
"What went ye out into the wilderness for to see? A reed shaken with the wind?"
(Verses 22-24). Of course not-they would not have exerted themselves to leave
the cities to hear so weak a character as a reed! Our Lord repeats the
question: "What went ye out for to see? A man clothed in soft
raiment?" A man of standing, denoted by his good clothing? They
are in palaces, not in the wilderness. Clearly they had some other reason for
going out of the cities; something more than curiosity was impelling them out.
It is recorded that all men were in expectation and mused in their hearts of
John (Luke 3:15). Our Lord asked the question the third time: "What went
ye out for to see?" And again he anticipates their answer: "A
prophet?" Jesus knew that their reason for journeying out to hear John was
that they regarded him as a prophet. But they had underestimated him, for he
was more than a prophet. He was a herald, and his calling was itself a fulfillment
of prophecy. While like previous prophets he spoke of imminent judgment, to
him was given the honor of making the most momentous and most joyful of
messages, for he had the joy of proclaiming that his successor and superior,
the Lamb of God, was contemporary with him! To John also was the honor of
baptizing the Son of God! These signal honors made him more than a prophet.
Read his joyful words! "The friend of the bridegroom, which standeth and
heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy
therefore is fulfilled" (John 3:29). Indeed, he was more than a prophet,
and in Jesus' own words, "There hath not arisen a greater." It
could be, though not likely, that Israel at first glance regarded John as a
prophet because of his traditional garb, but such is deciding by looking on the
outward appearance (always a doubtful basis of judgment), but having received
him to the extent of being baptized of him, how many took the next step? Had
they listened more intently and followed his pointing finger, all would have
been well, but it is clear from Luke 7:31-35 that many stopped in their path. A COMMON FAILINGReverting
to our opening thoughts of clothing being evidence of standing, it may be asked
if Christians are prone to judge each other by dress. The quick answer may be:
"Of course not!" Yet there is a tendency that way, according to James
2:2, 3. The well-dressed, wellgroomed member receives, irrespective of his
standing as a new creature, little niceties of attention bestowed on him which
are not afforded to the poorly clad. But if, whether by the world's standards
he is well-dressed or not, he has put on Christ, he is dressed for every eventuality of life
within and without the Church, and none of his brethren will fail to see in him
a true follower of his Lord.
James, after pointing out that the practice in the synagogue of looking on the
outward appearance arose from partiality (2:4), continues that those they were
liable to underrate were the very ones whom God has chosen, for he looks on the
heart and sees the richness of faith hidden there. And so it happens that the
ones having no standing in themselves are the chosen of God. Paul and James
agree (1 Cor. 1:27, 28; James 2:5). THE PARABLE OF THE WEDDING GARMENTThese
whom God calls (without standing) are the very ones in this parable brought in
at the last moment to furnish the feast with guests (Matt. 22:1-14). It tells
of a feast rather than a wedding; there is only passing reference to the son;
and there is no mention of a bride; the main characters are the king and the
guests. The previous chapter of Matthew closes with the parable of the wicked
husbandmen, and the pointed story was not lost on the Pharisees, who perceived
that Jesus pictured them, and they sought to lay hands on him. Then follows
this parable of the wedding garment spoken to the same hearers, and again the
Pharisees realized the story rebuked them (Matt. 22:15). This discernment of
the Pharisees that the story was directed against them prompts the question as
to whether it was just a story with an immediate lesson, or a prophetic
parable, that is, a story which includes some statement of God's purpose which
would be fulfilled at a later date. Matt.
22:6-7 correspond to the conclusion of the previous parable of the wicked
husbandmen and are clearly prophetic of judgment soon to come upon them. While
the prophetic portion of the parable may not have been noted by the hearers,
there was within the story a truth that the Pharisee would not allow. Matt.
22:11-12 tell of the king coming in to see the guests and of his surprise at
finding a guest without a wedding garment present at the feast. It was
customary for each guest, good and bad, to be given a robe to cover whatever
other garments they wore, and so all guests were put on the same footing, and
the only ones to stand out at that feast would be the king and his son. To be
at the feast without a wedding garment would be disrespectful to the hosts;
and now can be seen the Pharisees' position, and that our Lord's teaching was
directed to and against them. They were not as other men, and to be called to a
feast where all guests, good and bad, were treated alike, was not agreeable to
them. Had the king graded the guests and given them the uppermost seats, they
would have accepted the honor for thus their righteousness would be
acknowledged. But this was a feast to honor the king's son, not his guests. And
now passing forward from the immediate lesson to the Pharisees, we note that
the heavenly king had obviously determined a fixed number of guests to honor
his Son, and that every guest, every Christian will gladly accept that garment
which gives them their right to appear at the feast and honor the King's Son.
The feast is now being held; and, of course, none can in fact be present
without a wedding garment provided by the King, for our Lord is in the parable
supposing a case to teach the lesson, just as in the parable of the sheepfold
(John 10) none can actually climb up some other way to enter his fold. THE ROBE AND OTHER GARMENTSWhat
is the robe of the parable, or in other words, what is it that puts all guests
on a common footing and gives them their standing? There is one robe that the
Lord God alone can give, being judge of all. The Bible answers plainly:
"Blessed is the man whose sin is covered." Justification -- the very thing that the
self-righteous Pharisee did not know that he needed. Not all Pharisees were of
this caliber; some were of better heart, who even if they did not join the
feast would not oppose the king's son. But how blessed are they, perhaps from
the highways of the parable, who know in their hearts how continually they need
that grace of God that gives them standing and fits them for fellowship as
they honor the Son. The longer they live, the more do they realize their need
of the robe, and know that nothing they could ever do would enable them to
stand on their own merit or dispense with this cover for sin. And being
a gift from God himself it is perfect, absolutely, and needs no embroidery. It
is the foundation garment of all other garments that we may wear, just as the
white, broidered coat was the foundation of Aaron's official robes. Another
garment which all Christians must now wear is that mentioned by the prophet
Isaiah (Isa. 61:3) "the garment of praise." This is a portion of that
prophecy which Jesus at Nazareth said was at that day fulfilled (Luke 4:18-21).
He offered this garment of praise to those in Israel heavy in spirit, downcast,
and despondent. This comes through the Gospel message, and has been passed on
to the Christian Church. This "satisfies our longings as nothing else can
do" and in truth we should be a dejected people were we deprived of
the hopes which the Gospel engenders. This heaviness of spirit is a
worldwide malady, and the Christian will fall a victim to it if he forgets or
undervalues the source of all goodness and prospect. Put the garment on! Wrap
yourself in it, and note how happy you are in the Lord! Remember the two
dejected disciples. who trudged to Emmaus and were given the garment by the
Stranger who joined them; and back they hurried to Jerusalem to find the
others similarly clothed. Why
is it referred to as a garment,
while its truth deals with a condition of heart? One reason may be that it is a
protective covering for the whole being; and another that it gives each a
standing of praise with all the heavenly host who praise their Creator night
and day. And still another reason may be that the Christian is judged by his
fellowman, who looks on the outward appearance. That being so, if the garment
of praise is what he sees, he will have to admit that the Gospel promotes happiness.
And still another reason: the old creature is not so visible when clothed in
garments supplied by heaven. Many
have had the garment of praise many years. Is it as unfaded as when received?
Is it showing signs of wear? In other words, are those joys and satisfactions
of the truth we received from the Lord as the alternative to the world's spirit
of heaviness, as bright and unfailing? We must remember that this garment is
meant for a lifetime's wear, and its warmth and protection can ever be ours.
Even if one's thought of praise is limited to the singing of thanks and hymns,
much comfort may be had by the wearer. And if our thoughts regard praise in its
early meaning of price, valuation, or appraisal, then more satisfaction of
heart, more warmth of spirit, may be ours by the right appraisal of our Father
and his wonderful works for all his subjects. These gift garments from our
Father will fit us all and will never really wear out; but how deplorable it
would be were we to echo in our hearts the words of Isaiah 4:1: "We will
eat our own bread, and wear our own apparel; only let us be called by thy
name, to take away our reproach." The
robing is not yet complete. There is one more garment to be worn, and that not
of God's supply. 1 Peter 5:5 urges us to be clothed with humility. Of the
garments the Christian must wear, this is the most uncomfortable, but it has
always -to be worn, and will fit as well
as the others. Remember, the well-dressed man is not conscious of his.
clothing; in fact, it is to him a "habit. The Christian clothed with
justification,. praise, and humility is dressed for every occasion. WHAT OF THE FUTURE?For
the future, the near future, we will take the precious promise made to, the
Church at Sardis. "They shall walk with me in white: for they are worthy.
He that overcometh, the same shall be clothed in white raiment; and I will not
blot out his name out of the book of life, but I will confess his name before my Father, and before his
angels" (Rev. 3:4, 5). What an honor to walk with him in white; no more
defilements; no, more specks of dust; no more laundry-White garments were, as
previously mentioned, the normal clothing of those heavenly servants assigned
special duties, representing eternal God himself. This is the standing the
Church will be given in the resurrection, and according to Rev. 3:11, a crown
to complete the picture: "Hold that fast which thou hast," urges
John, "that no man take thy crown." According to the old alliterative
couplet of, "No cross, no crown," it appeared that the Christian must
retain his hold of the cross and himself bear the cross in order to receive the
crown of the faithful. That has its truth, but we could also say, "Hold
that fast which thou hast" -- retain the garments which give you your
standing in Christ now, and in the resurrection you will be clothed in white
and enduring garments, with the addition of the crown; or in other words,
"clothed with your house which is from heaven." -
B. J.
Drinkwater, Eng. IN MY NAME
The Question Box"The Revelation of Jesus
Christ, which God gave unto him, to shew unto his Question: The
first verse of the Book of Revelation states that its purpose is to show unto
his (Christ's) servants, things that were shortly to come to pass. Who are
Christ's servants? Answer: Who
were the servants of Christ at the time St. John saw the vision? There can be
but one answer, namely, those who were serving him at the time; those among
both Jews and Gentiles, who had become Christ's followers; that, is to say,
Christians. Some
have endeavored to avoid this most natural interpretation of the words by
saying that if they were addressed to Christians the passage would have read:
"to show unto his [God's] sons"; in other words, because the Jews of
the previous Age were called servants and not sons, therefore Jews are meant. This
reasoning we find unconvincing. In the first place, the Jews had been rejected,
cast off, from favor, at the time St. John saw the vision. They were no longer God's servants. Not only so, but
they had never been the servants of Christ. They could become the servants of Christ only by
receiving him as their Messiah, and by yielding themselves entirely unto him.
They would then become sons (of God) who would find their chief delight in the
service of Christ. In
the second place, the Only-begotten Son was the Servant in whom, above all
others, the Father delighted, and true Christians, following in the Master's
footsteps, have always sought to prove their sonship by joyous, devoted,
service. "Slave" of Christ Jesus is the term which St. Paul commonly
uses to describe his own relationship to the Master. "Well done, good and
faithful servant,"
is the
joyous word which all dutiful sons hope will yet crown their imperfect labors. Another
very significant matter, as proving that Christians and only Christians are
addressed in this prophecy, is that the ascription of praise recorded in Rev.
1:5 is none other than Christian praise, as the words, "Unto him that
loved us, and washed us from our sins in his own blood," very plainly
teach. The very next statement of the Apostle shows who are referred to in this
passage. It is those who are to be made kings and priests. Are the kings and
priests unto Christ's God and father to be Jews taken out from either this
Gospel Age or any Age prior to, or to follow this? Surely not. It
has been well said "that Jews .. . have no more to do with this prophecy
than they have to do with the Epistle to the Ephesians. They may possibly be
alluded to in the one, as in the other, but it is not for them; it is not
mainly concerned with them; it is for us; Christians alone were Christ's
servants, in the days of Domitian, when John saw and heard these things; to
Christians alone was it sent; the seven churches represent the whole Church;
and they take the children's bread, to give to outsiders, who would rob the
Church of this, her Lord's last gift.... Nor is it likely that the Lord Jesus
in his last prophetic communication to his cherished Church, from whom, for
eighteen hundred years he was to be hidden, would have nothing more pressing,
nothing more personal and important to reveal to her, than the destiny of a
future Jewish remnant, with which she has nothing in common. The
conclusion to which we are led, that the Revelation is a prophecy which relates
to Christian rather than to Jewish experiences, is strongly confirmed by the
description of its witnessing and suffering saints, who "overcame by the
blood of the Lamb" (Rev. 12:11), who kept "the testimony of Jesus
Christ" (Rev. 12:11, 17), who "keep the faith of Jesus" (Rev.
14:12), and are the "martyrs of Jesus" (Rev. 17:6) slain "for
the witness of Jesus" (Rev. 20:4). Who can those be who have the testimony
of Jesus, who keep the faith of Jesus, and are the martyrs of Jesus, but
Christians? On every ground the conclusion is inevitable that the Revelation
is a Christian, not a Jewish, prophecy; in other words, it relates to the
experiences of the Christian Church, in both its militant and its triumphant
stages. - P. L. Read RECENTLY DECEASED
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