VOL.
LI. November/December 1968 No. 6
Wise Counsel From a Faithful Pastor The Birthday of a King"Let us now go even unto
Bethlehem, and see this thing which is come to pass, which the Lord hath made .
known unto
us."
- Luke 2:15. WHAT
IS this thing which is come
to pass? What deep secrets of Divine wisdom, justice, power and love lie here,
wrapped up in these poor swaddling clothes? Mary holds in her arms what draws
the wondering eyes and inspires the loftiest song of angels. We bend over the
infant in the manger, and strange scenes in his after-life rise -upon our
memory. Those little tender feet are yet to tread upon the roughened waters of
a stormy lake, as men tread the solid earth. At the touch of that 'little
feeble hand, the blind eye is to open, and the tied tongue to be unloosed, and
diseases of all kinds to flee away. That voice, whose gentle breathings in his
infant slumbers can scarce be heard, is to speak to the winds and the waves,
and they shall obey it; is to summon the dead from the sepulcher, and they shall come forth; is to implant
words of wondrous grace in the hearts of men, and they shall turn from sin and
self -to serve the living God. Who, then, and what was he, whose birth the
angels celebrated in such high strains? For answer, and for our Christmas
season meditation, we shall consider some of the words of the inspired Prophet
Isaiah who, anticipating the heavenly host, proclaims with exalted eloquence a
Divine Plan which is to culminate in "glory to God in the highest"
and "great joy to all people." Using
Rotherham's translation throughout, we commence with Isa. 59:12-20 -
Here,
in primary reference to the iniquity of the Jewish nation, with words
remarkable for beauty and strength, is described the moral condition of the
world. The Lord is represented as seeing this state of deep guilt a state where
there was deep conviction of that guilt and a readiness to make confession
-and as wondering that there was no intercessor, and as Himself interposing to bring
deliverance and salvation. It was the earnest wish of the Lord that there
should be deliverance, and in order to effect that he himself procured
it. The characteristics
of the
Glorious One who should accomplish these purposes were righteousness,
salvation, vengeance and zeal. He would come to take recompense on his foes and to reward the
wicked according to their deeds. The effect of this would be that the name of the Lord would be
feared from the rising to the setting sun. Of this Deliverer the Prophet
further speaks in
Isa. 28:16 -
So,
says the Prophet, shall be laid and so, add the Apostles (Rom. 9:33; 10:11; 1
Pet. 2:6) has been laid in the coming of Christ into the world, the enduring
foundation on which the whole system of truth and of salvation for mankind is
to arise. Whosoever believeth on him shall not "hasten away" or
"hasten about" (distractedly). He is the sure foundation, on which
whosoever builds will
not be confounded;
but he is also a stone of stumbling, against which whosoever stumbles will be
broken, and which will crush to powder whomsoever it falls upon. "This
Child is set for the fall and rise of many." The Prophet continues (Isa.
7:14)
A
miraculous conception--the evidence of divine power! For how else could a virgin conceive? Two great and
fundamental truths concerning the Messiah are here shown forth-his life was not
received through Father Adam, and second, the fact of his prehuman existence!
"The Logos became flesh." Only one virgin and one child Immanuel are
spoken of-namely, the virgin Mary and the child Jesus. (Matt. 1:22, 23.)
"When the fulness of the time was come, God sent forth his Son, made of a
woman." (Gal. 4:4.) The Prophet speaks further concerning this child (Isa.
9:6, 7)
From
the context wee note how here the message changes with a striking abruptness, from the
midnight of sorrow to a daybreak of hope and joy; from the Assyrian and
Chaldean desolations to the times of Immanuel, the great hope of Israel, and
the heir of David's throne. "A Son hath been givers to us," one
worthy to bear these significant names, each indicative of the effect of his
glorious reign -- a reign destined to endure so long, evermore fraught with
blessings to the filling of earth's cup. What can be more magnificent; what can
more completely fill out the answer to the divinely prescribed prayer,
"Thy Kingdom come; Thy will be done in earth, as it is in heaven"?
And now does the Prophet speak further of the personal character and qualities of the promised
Prince (Isa. 11:1-5)
Omitting
the next four verses, so beautifully descriptive of the Millennium, the tenth
verse reads:
Of
this Prince it is truly said, "Righteousness shall be the girdle of his
loins, and faithfulness the girdle of his reins." The scepter of his
dominion is grace -- grace displayed in the Gospel, grace communicated by the
spirit, is the grand instrument of maintaining his empire. He reveals his glory
and imparts his benefits, and thereby attaches his subjects by ties at once the
most forcible and the most engaging. A lovely assemblage of qualities
characterizes the spirit and genius of his administration; an incomparable
majesty, united to a most endearing condescension a spirit of benignity, joined
to impartial justice, distinguishes his conduct. In his personal qualities, he
is one endowed with the highest intellectual, and moral gifts by the direct
influence of the divine spirit. Descended of the lineage of David, he yet
becomes the sustainer and life-giver to all his forebears. (See also Matt.
22:42-45; Rev. 22:16; Psa. 45:16.) Only in Jesus Christ have the terms of this
prediction, verification. Of him, the Lord through the Prophet further speaks
(Isa. 55:4)
The
essential meaning of these verses is that the Messiah is to be the Savior not
of the Jews only, but also of the Gentiles. This is in accord with Isa. 49:6 -
"I will give thee to become a light of nations, that my salvation may
reach as far as the end of the earth." And now with still more directness
does the Lord speak concerning his chosen One (Isa. 42:1-7)
As
if in immediate response to the wonderful commission of these verses, the
great Personage, the Blessed of the Lord, the Messiah himself appears, and in
strains of exalted rejoicing announces his mission and its grand result-the
restoration of a
ruined world
(Isa. 61:1-3)
Thus,
and much more did the inspired Prophet speak concerning the little Babe of
Bethlehem. Rather, thus spoke the Infinite One, through the lips of a mortal,
the sublime message of salvation as it centered in him of whom he testified,
"This is my Beloved Son in whom I am well pleased." And shall not these glorious promises be fulfilled?
Thus saith the Lord: "My word that goeth forth out of my mouth, it shall
not return unto me void, but shall accomplish that which I please, and shall
prosper in that whereunto I have sent it." - Isa. 55:11. O
weary and care-worn souls, at this Christmas season look up and behold the
glorious vision! It is no mere dream of delight to be presently swept away by
the never-failing stream of woe: nay, it is the joy that is set before us. And,
if we but cleave to the Lord with purpose of heart, he, by his almighty power,
will bring us safely to it, though perhaps, through much tribulation. Does not
the very thought of his promises lighten the burden of the cross? Sorrows,
conflicts, and perplexities may be thickening around us; let them only cause us
to cry out with greater earnestness: "Thy Kingdom come!" In the sick
chamber, or the place of heart breaking toil; in the lonely garret, or the full
house in which we may sojourn as strangers among ungenial spirits; by the newly
opened grave, or in the forsaken home; wherever the load of human anguish
presses most heavily, let us, even in sorrow, rejoice that the time of suffering
will soon be over, and then God shall wipe away all tears from our eyes, and
death shall be no more, neither shall there any more be mourning, nor crying,
nor pain. For all God's promises are Yea and Amen in Christ Jesus. "Let
us now go even unto Bethlehem, and see this thing which is come to pass,
which the Lord hath made known unto us." - Luke 2:15.
-
W. J. Siekman. Israel Today"Alas! for that day is
great, so that none is like it; it is even In
our latest booklet, Israel and the Middle East, space limitations did
not permit more than the briefest reference to Jacob's trouble. "What
is it," we there asked, "that occasions this dark hour which
threatens to fall on Israel in the nighttime of her sad history? It is nothing
more nor less than a gathering of envious nations against her, graphically
described in Ezekiel 38:1-13. In these verses the chief actors in this yet
future struggle in Palestine are named. However, we may not be too sure of our
identifications. But one thing is quite definite, the battle will not end in
triumph for Israel's enemies. Does one ask: 'Why not?' I answer: Because it
is the set time for Israel's deliverance. God himself, represented by
Israel's great Messiah, will intervene. Of this there is no question, for after
telling us it is the time of Jacob's trouble Jeremiah goes on to say: 'But he
shall be saved out of it.' According to Zechariah 14:2, 3, God will go forth
and fight against Israel's enemies as he fought in the day of battle. Isaiah,
too, speaks in a similar vein (Isa. 28:21)." In
view of the interest which our correspondents have shown in this feature of our
subject, we had thought to submit a few additional paragraphs in amplification
of the comments in our booklet. However, while in the British Isles last
summer, our attention was drawn to discussions of the subject, appearing in
two contemporary journals, the Bible Study Monthly and The Forest
Gate Church Bible Monthly. With the kind permission of their editors and
publishers, we propose to submit these discussions here, and in the next few
issues of our Herald, postponing our own further comments to a later
date. One of these discussions to which we now invite attention appeared in a
recent issue of The Forest Gate Church Bible Monthly, under the caption:
The Valley of Judgment. THE VALLEY OF JUDGMENT
In
the days of Jehoshaphat, King of Judah, a great army consisting of Moabites,
Ammonites and dwellers from mount Seir invaded the land of Judah from the
southern end of the Dead Sea. This confederacy of hostile nations had
penetrated about halfway along the western shore of the sea as far as Engedi
before Jehoshaphat was informed of the threatened assault. He received the news
with great consternation for he knew how totally unable he was to resist such
a multitude of foes. Jehoshaphat
in faith and true wisdom looked to the Lord as his only refuge and proclaimed
a fast throughout the whole land. His recorded prayer is remarkable as an
impressive and earnest supplication to the God of his fathers and the God of
his people for help against those who were making such an unprovoked and ungrateful
attack on a people who had done them no injury. In simple and touching words we
read, "All Judah stood before the Lord, with their little ones, their wives
and their children" (2 Chron. 20:13). The
Spirit of the Lord then came upon Jahaziel, a prophet not referred to
elsewhere, who gave them instructions how they were to go out fearlessly to
meet the enemy, with the full assurance that they would not need to fight, for
it was not their battle but God's. Upon hearing this the king and all the
people offered thanks to God in faith for the promise of such a miraculous
deliverance, while the Levites sang praises of triumph as though the victory
was already an accomplished fact. The
next morning as the people were ready to set out, Jehoshaphat exhorted them to
have no fear of the enemy but to exercise complete faith in the Lord in
confident assurance of his promise that he would deliver them without any
action whatever on their part. Having mutually arranged singers with musical
instruments to lead the procession, the people went forward like an army
returning in triumph rather than as one that was marching against the foe. As
soon as the Levites began to sing praises to the Lord and while they were yet
some distance from the invaders, God caused discord and strife to break out in
the ranks of the vast multitude of the opposing host so that they began to
fight and to kill one another. This mutual work of destruction went on
unhindered until they had all slain each other so that when the children of
Judah arrived at the scene of slaughter the whole of this great army had
perished. For three days Jehoshaphat and his people gathered the immense spoil
left by their enemies and on the
fourth day they assembled in a place which they called "The Valley of
Blessing," ready to return again with rejoicing to Jerusalem. As a result
of this judgment by the Lord against the enemies of Israel the fear of God fell
upon all the surrounding nations. The
prophet Joel, speaking of the time when God would "bring again [or
reverse] the captivity of Judah and Jerusalem" (Joel 3:1), referred to
these latter days in which we are now living. He portrayed the gathering of all
nations into the valley of Jehoshaphat where God would sit to judge all the
nations round about. The name "Jehoshaphat" means "the judgment
of Jehovah" and this judgment of the nations must surely be intended to
have some typical allusion to the incident related in 2 Chronicles 20 which we
have been considering. It
is commonly but mistakenly understood that the valley of Jehoshaphat in Joel
3 refers to the narrow glen now known by that name that runs between Jerusalem
and the mount of Olives. This name, however, has been applied to this valley
only in comparatively modern times, for neither in Scripture nor in any other ancient writings is it
referred to other than as the valley of Kidron or Cedron. The prophet Joel,
when speaking of a valley already well known under this description, would
not have used a name that was yet to be coined many centuries afterwards. In
the historical records of Scripture we need not look far to see that Joel was
clearly referring to the account in 2 Chronicles 20 when he associated the
name of Jehoshaphat with this valley and the final judgment of the nations. As
we have already seen these earlier events did not take place in the immediate
vicinity of Jerusalem but on the shores of the Dead Sea -- incidentally, at
the border of "the bulge" which existed until recently between Israel
and Jordan. The judgment of God upon the invading host from beyond the sea was
used as an appropriate symbol of a much greater judgment of the nations who
would gather against Israel in the latter days. To
confirm that this valley of judgment was alongside the Dead Sea, we would
point out that the burial ground in Ezekiel 39:11 will be "the valley
where people pass over to the east of the sea, and it shall stop the passengers
from passing" (Leeser). This has been the usual road taken by travelers
for centuries past the low-lying Ghor of the Jordan valley on the east of the
chain of mountains, and the self-same route used by the invading horde of
Jehoshaphat's day. It should also be noted that the bloodstained warrior of
Isaiah 63 who had been treading the winepress (as in Joel 3:13) came from
Bozrah in Idumea, and therefore from the same direction as the earlier invaders. The
events of Joel 3, like those related in the prophecies of Obadiah, Micah,
Zechariah, and Ezekiel, are now in the process of being fulfilled in our time.
The nation of Israel, though lacking the absolute trust in God demonstrated by Jehoshaphat, are yet to be delivered miraculously by the power of the Lord,
working in some respects in a similar way as he did in the days of Jehoshaphat. "It
shall come to pass in that day, that a great tumult from the Lord shall be
among them; and they shall lay hold every one on the hand of his neighbor, and
his hand shall rise up against the hand of his neighbor" (Zech. 14:13).
"I will call for a sword against him throughout all my mountains, saith
the Lord God: every man's sword shall be against his brother (Ezek. 38:21). In
addition the Lord will smite with pestilence, rain, hail, lightning, and
earthquake to discomfort and destroy all the people that fight against
Jerusalem. The
unanimous intention among Israel's enemies to destroy her as a nation,
displayed so vehemently in recent years, was vividly described in Psalm 83:
"They have said, Come, and let us cut them off from being a nation; that
the name of Israel may be no more in remembrance." The judgment called for
by the Psalmist in reply was, "Do unto them as unto the Midianites."
This was also effected in a similar way for "the Lord set every man's
sword against his fellow, even throughout all the host" (Judg. 7:22). We
have witnessed the fulfillment of God's promise that just prior to the final
climax in the affairs of Israel, he would strengthen them so that they should
tread down their enemies in the mire of the streets in battle. As with Gideon
and his army, however, God will ensure that the final victory is attributed to
him alone. "The Lord said unto Gideon, The people that are with thee are
too many for me to give the Midianites into their hands, lest Israel vaunt
themselves saying, Mine own hand hath saved me" (Judg. 7: 2). Therefore
Israel will yet be brought to realize their weakness and cease to trust in the arm of flesh. This is
shown in Zechariah 14 and in Jeremiah 30 when, although restored in their own
land, there will be heard "a voice of trembling" in the hour of their
extremity in "Jacob's trouble." The hosts of Gog from the north shall
cover the land like a cloud (Ezek. 38), Jerusalem shall be besieged and captured
(Zech. 14), and an invading horde will have entered the land from the south
(Joel 3). It is then that the Lord "shall roar out of Zion and utter his
voice from Jerusalem and the heavens and the earth shall shake, but the Lord
will be the hope of his people and the strength of the children of
Israel" (Joel 3:16). There
shall be great shaking throughout the whole land of Israel, causing great
changes in the physical features of the country. The armies gathered at
Jerusalem, many of whom will be in the valley of the Cedron, the assembled
hosts on the shores of the Dead Sea, and the invaders throughout all the
mountains of Israel shall be smitten by earthquake,. pestilence and the sword.
Those who escape shall go to the nations afar off to declare the fame and
majesty of the God of Israel and he will be known in the eyes of all nations.
He will set his glory among the nations and all the nations shall see the
judgment that he has executed. In
the midst of this experience Israel shall look on him whom they pierced --
their Messiah, our Lord Jesus Christ, the Savior of the world, the Redeemer
from death and sin -- and they shall mourn for him in true repentance.
"They shall see the Son of man coming in the clouds of heaven with great
power and glory." Jesus associated these events with the gathering of his
elect in Matthew 24:30, 31, and he added the warning in Luke 21:28 regarding
the same events "When these things begin to come to pass, then look up,
and lift up your heads; for your redemption draweth nigh." We
have certainly seen these things begin, for already Israel has been miraculously
strengthened by God in these last days against her enemies whom she has
trampled down as foretold by her prophets. The military reputation Israel will
have thus acquired in the eyes of the godless nations may explain the
magnitude of the forces that as a result will be used eventually to attack her
under the leadership of Gog. The sudden destruction that is to overwhelm this
unjust and inhuman conspiracy will also be accompanied by a fire that will rage
through the whole society of the present heavens and earth to make way for the
new era of the kingdom of God. This sudden destruction is to follow a cry of
"peace and safety" which is closely related to the coming of the Lord
himself from heaven to gather his sleeping and living saints. Dwelling in the Secret Place"He that
dwelleth in the secret place of the Most High shall abide WHAT
A wealth of comfort and consolation there is in the ninety-first Psalm! From
first to last it is pervaded with that much needed "comfort of the
Scriptures" wherewith the saints of God have been helped to meet the
trials associated with Christian life. How good our gracious God has been in
directing inspired minds to write down such gems of comfort as this Psalm
represents. For suffering saints to have no mercyseat would be tragic indeed,
and equally tragic would be the absence of such words in season to him that is
weary as are contained in the language of this Psalm, appropriately entitled in
some Bibles: "Happy state of the godly." In
the first verse of this gem of comfort we should note very carefully two
outstanding words, namely, "dwelleth" and "abide"-"He
that dwelleth . . . shall abide." Both of these words signify something
of permanency, a continuance in the same place, and in the enjoyment of
perpetual rest. Indeed it is solely on the state implied in these terms that
all the remainder of the Psalm's blessings may be known in experience. No
transitory condition or a mere fluctuating blessing can be the fulfillment of
this portion of our Father's Word. It represents a particularly high degree of
the favor and blessing of the Lord. So much so that it may be said of this
secret place of close fellowship with God, as it is said respecting the narrow
way by which such favors are gained, "few there be that find it."
Like all of God's special blessings this also requires degrees. of devotion and
dedication not appreciated by the greater number. The text therefore
appropriately singles out the individual. "He that dwelleth in the secret
place," he whose faith and devotion has become settled and habitual, such
a one shall then abide under the
shadow of God's protection. And as the rest of the Psalm reveals, this is a
priceless heritage. Here, from every stormy wind that blows, there is a calm, a
sure retreat. From every assault of the Adversary here is a hiding place beyond
the portal of which he can never come. Pestilence may stalk about, cruel arrows
fly around, with wasting destruction abroad, but "there shall no evil
befall thee," is the promise to the one who abides under the shadowing
care of the Almighty. Happy, then, that one who, enjoying this secret place,
can say of the Lord, "He is my refuge and fortress; my God; in Him will I
trust." - Psa. 91:2. Hearts Searched in the Secret PlaceIt
is of great importance that we think of this secret place as an environment
congenial only to such as are pure in heart and life. To be in such close contact
with the Most High would be anything but pleasant to any other than the pure hearted.
As illustrating how the holiness of God effects imperfection we call to mind
the experience of Isaiah. He wrote, "I saw also the Lord sitting upon a
throne, high and lifted up, . . Then said I, Woe is me! for I am undone; because
I am a man of unclean lips, and I dwell in the midst of a people of unclean
lips: for mine eyes have seen the King, the Lord of hosts." (Isa. 6:1, 5.)
In similar strain Daniel relates a like effect as he stood before a messenger
sent from the presence of God: "There remained no strength in me: for my
comeliness was turned in me into corruption, and I retained no strength."
(Dan. 10:8.) If these holy Prophets were thus overwhelmed with such visions of
God, how impossible the thought that any thinking to enter His presence
presumptuously and without the required holiness of character would find
themselves in congenial environments. Therefore to now in our probationary
days abide in this secret place, and to rejoice in its atmosphere while
experiencing its protections, will mean purity of heart and life. As with the
Prophets Isaiah and Daniel so it will be with us in coming into the presence of
God, our own lips and comeliness will shame us before "His eyes as lamps
of fire." In
considering our opening text, let us then concern ourselves with what is
required of such as may dwell in the secret place of the Most High. Perhaps it
is for the very purpose of making clear the conditions necessary for close
contact with God in both the present life and the future, that we have been
given several repetitions of these requirements. One such passage is found in
Psalm 24:3-5. It reads, "Who shall ascend into the hill of the Lord? or
who shall stand in His holy place? He that hath clean hands, and a pure heart;
who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall
receive the blessing from the Lord, and righteousness from the God of his
salvation." Another such text is found in Psalm 15:1, 2. "Lord, who
shall abide in Thy tabernacle? who shall dwell in Thy holy hill? He that walketh
uprightly, and worketh righteousness, and speaketh the truth in his heart. He
that backbiteth not with his tongue, nor doeth evil to his neighbor." Again
we read, "For thus saith the high and lofty One that inhabiteth eternity,
whose name is Holy; I dwell in the high and lofty place, with him also that is
of a contrite and humble spirit." -Isa. 57:15. Such
passages as these reveal that an entrance into this favored place is a
privilege associated with very exacting requirements. Let us note them
carefully. Clean hands, such hands as move only under the impulse of divine
love. A pure heart, a heart out of which good treasure habitually
flows without vanity or deceit, without sham or pretense; upright conduct, a
sanctified tongue, and an abundance of contrition and humility. The possession
or the absence of these in a character will be made manifest in the secret
place. If possessed, the shadow of the Almighty will be a joy and delight; if
absent, there may indeed be a pretended simulation of that joy and delight,
albeit a false sense of security only. "The
secret place of the Most High" is needed even by the most sincere of
heart. Are there any so fully purified in heart that the search-light of the
Word will reveal nothing contrary to the will of God? Surely not. Even a human
mind is ready to acknowledge the wisdom of the suggestion that "Could we
see ourselves as others see us, it would from many a blunder free us." How
much more true would be the expression: Could we see ourselves as God sees us
apart from our dependence upon Christ, surely it would discover to us many
things far from a perfect holiness. It is the realization of this very fact
that makes the prayer of David seem so fitting on our own lips: "Search
me, O God, and know my heart; try me, and know my thoughts; and see if there be
any wicked way in me, and lead me in the way everlasting." (Psa. 139: 23,
24.) The atmosphere of the secret place will create such a request as this, and
make the heart ready for the Lord's inspection. There in that environment, if
there be any conventional, outward simulation, a form of godliness without the
power, the prayer will be quickened, "Create in me a clean heart, 0 God;
and renew a right spirit within me." (Psa. 51:10.) There in the presence
of God it will be remembered that His Word "is quick and powerful, and
sharper than any two-edged sword, piercing even to the dividing asunder of soul
and spirit, and of the joints and marrow, and is a discerner of the thoughts
and intents of the heart." (Heb. 4:12.) And recognizing this as a
necessary operation of the Word if so be that we desire to be sanctified
thereby, there will be a real fervency in the prayer: "Order my steps in
Thy Word," and "lead me in the paths of righteousness for Thy name's
sake." (Psa. 119:133; 23:3.) This will mean dwelling and abiding under the
shadow of the Almighty. Under His Wings Shalt Thou TrustHaving
examined some of the requirements to be met by such as will abide in the secret
place of the Almighty, let us turn to some consideration of the things to be
expected in the daily enjoyment of this favored place. "If we begin each
day by first of all surrendering ourselves to Christ, this enthronement of
Christ within will carry with it, if it be a real thing, the dethronement of
self. Full surrender to Him implies His full mastery over us; and till that is
both acknowledged as a thing that ought to be, and experienced as a thing that
is, there can be nothing in us of that joy and freedom and power that belongs
to the really consecrated heart. "What
joy it gives, and strength too, to begin each day by feeling, 'On this day once
again I am to live simply as a servant of Jesus Christ: His will and not my own
will is to sway me every hour!' 'A servant of Jesus Christ!' then I cannot be
the servant of sin, I must aim to be holy as my Master is holy. 'A servant of
Jesus Christ!' then I will not be the servant of men: the maxims of the world will
not rule me; I am under orders only to my Master in heaven. 'A servant of Jesus
Christ!' then, if I want to know Him, I must walk even as He walked, seeking
always to plant my feet in His footsteps. As the eyes of servants look to the
hand of their masters, to see how their work should be done, so my eyes must
wait upon the Lord. If His service is sometimes difficult, I must not complain:
He may use me as He will. And at the end of all I will be more than satisfied
if I only hear Him say, 'Well done, good and faithful servant, enter thou into
the joy of thy Lord.' "To
be a true and faithful servant such as this I must put myself daily into
Almighty hands, and say, 'Into Thy hands I commit my spirit' for this day and
every day. . . . These words Jesus Himself used when, on the cross, He was
looking out on death; but they had been, before that, the words of one who was
looking out, not on death, but on the difficulties and trials of life. (See Psa. 31:5.) If they were enough for my Master to die upon, they are more than
enough for me to live upon, and so I say: "Into
Thy protecting hands I commit my spirit for the keeping of it. Life is full of temptations, the world full of
snares; I cannot keep myself, but Thou canst keep me from falling; I trust
myself to Thee. "Into
thy tender hands I commit my spirit
for the comforting of it. The
sorrows of my life may be many, the waters deep, the furnace hot; I may have
thick darkness over me soon in which I could lose all my joy, but if Thou wilt
whisper to me then, 'I am with thee still,' I will fear no evil. "Into
Thy correcting hands I commit my
spirit for the sanctifying of it. I
am willing to be chastened if only the chastening makes me purer than before.
Take what way Thou wilt with me, I will bless the hand that smites. "Into
Thy moulding hands I commit my
spirit for the consecrating of it.
Use me to Thy glory. I would not live to myself. Let self be killed that Christ
may be all in me. Turn me as the clay is turned in the potter's hands. I would
fain be a vessel for the Master's use, filled with the Master's grace, and Thou
canst make me so. "And
then if death should come even suddenly, I will hear Thee calling, and reply,
'Into Thy redeeming hands I commit
my spirit for the glorifying of it.
Thy creating hands fashioned me, Thy
preserving hands have kept me, Thy guiding hands have led me, Thy appealing
hands have beckoned to me, Thy smiting hands have chastened me, but they were
always saving hands that delivered me, and sheltering hands that covered me. I
ever found them to be loving hands, I have proved them to be strong, and so I
trust myself entirely and for ever to Thee; 'Into Thy hands I commit my spirit,
for Thou hast redeemed me, O Lord God of truth.'" - J.
J. Blackburn Thanksgiving
"Oh give thanks unto
Jehovah; for He is good; TO
THE Christian, every day is a day of thanksgiving. The Psalmist expresses this
attitude: "O Lord.... we Thy people and sheep of Thy pasture will give Thee thanks for ever."
"Giving thanks always," says the Apostle, "for all things in the
name of our Lord Jesus Christ unto God, even the Father." - Psalm 79:13;
Eph. 5:20. The
appointment by the head of the nation of a special Day of Thanksgiving is
profitable to the Christian, however, for it prompts him to an enumeration of
his many and infinite blessings. When we attempt this we are impelled to
exclaim with Paul: "Thanks be to God for His unspeakable bounty" --
which is just another way of saying "The half has never been told."
"Unspeakable" here means not something which cannot be spoken of, but
that which has not been fully spoken or
declared. For
the gift of Jesus, our Savior; for the "peace with God which comes as a
result of His sacrifice; for the further "grace wherein we stand" --
the great High Calling to the Priesthood -- as a result of which "we
rejoice in hope of the glory of God": for the daily experiences, testings,
trials, and for the daily supply of grace which enables us to benefit eternally
by these temporal afflictions --all these are but a part of His
"unspeakable bounty." Eternity, and the cumulative capacity of
"all saints" will be required to realize and to tell the complete
story of our Father's munificence. - 2 Cor. 9:15; Eph. 2:18. Not
the least of our present and particular blessings is that of living under a
civil government that assures to every citizen complete liberty of religious
assemblage, worship, and expression -- in speech and in print. For such a
government we may well heed the Apostle's words: "I exhort, therefore,
first of all, that thanksgiving be made for . . . kings and all that are in high place; that we may lead
a tranquil and quiet life in all godliness and gravity." - 1 Tim. 2:1, 2. Today
the true Christian stands, as alien as was Paul in Athens, in the midst of another and greater Mars'
Hill -- a world preponderantly committed to reliance for safety and well being
upon force of arms, and the god of war. Few indeed hear the Voice speaking
behind them, saying: "Yet have I set My king upon My holy hill of Zion.
Ask of Me and I will give thee the nations for Chine inheritance, and the
uttermost parts of the earth for thy possession. Thou shalt rule them with a
rod of iron!" - Psalm 2. This
prospect fired the minds and hearts of the Hebrew bards and seers of old. Like
the angel Israfel, of whom legends say, "his heartstrings are a
lute," the heartstrings of the "sweet singers of Israel" were
swept by the glorious vision, and they broke forth in rhapsodies of praise and
thanksgiving.
- H.
E. Hollister The Question BoxIn
Second Peter, chapter 2, verse 1, we read: "But there were false prophets
also among the people, even as there shall be false teachers among you, who
privily shall bring in damnable heresies, even denying the Lord that bought
them, and bring upon themselves swift destruction." Questions:
Would
denial of "the Lord that bought them" mean a denial of the ransom? What
are some of the heresies that constitute a denial of the ransom? Before
attempting an answer, we consult Webster and find that only one of the meanings
he gives could :apply to Peter's use of the word heresies, namely
"Rejection of, or erroneous belief in regard to some fundamental religious
doctrine of truth." His definitions have to do mostly with teachings
contrary to the accepted beliefs of some church organization. It
is manifest from Scripture teaching that denial of the Ransom would 'be
a denial of the Lord that bought us. Peter's use of the word
"bought," would lead us to understand that this was his primary
thought. But there is also the thought that we may deny Christ by our manner of life-by claiming to be
Christ's followers when our lives show no evidence of restraint in resisting
the evil practices and lusts by which we are surrounded. This additional
thought is revealed in verse 2 (Diaglott Translation), where he says that
"many will follow their impurities
[lit., impure practices]; on account of whom the way of truth will be
reviled." DEGREES OF CULPABILITYThere
are varying degrees of culpability on the part of those who deny the ransom. Those who introduce error
for the purpose of drawing away disciples after themselves, will of course
merit and receive severe punishment-Peter says, "Bringing swift
destruction on themselves." If the denial of Christ is due to blindness,
ignorance, or lack of faith on the part of one who has never known by
experience God's mercy through Christ, his only punishment or loss will be the
lack of blessings that attend the Christian way of life until the time of the
opening of all blind eyes and the unstopping of all deaf ears. But
if such a denial of the Lord comes from one who was "once enlightened, and
had tasted the heavenly 'Gift, and become partaker of the holy spirit, having
tasted the good Word of God and the powers of the coming Age," it would
mean eternal destruction; for having fallen away, it is impossible to renew
such an one to reformation, and in their contempt they recrucify the Son of
God. - Heb. 6:4-6. There
would also be a difference in accountability between a so-called Christian 'who
flatly denied the necessity for a ransom, and one who unwittingly nullified
its importance by subscribing to teachings that would more or less destroy or
limit its significance. As
has been very clearly pointed out in Studies in the Scriptures, the
touchstone by which we may test nearly all teachings that are presented to us
as truth, is their attitude toward Jesus Christ and his ransom sacrifice. TEACHINGS THAT NULLIFY THE RANSOMIf
a teaching represents Jesus as being other than a perfect man at the time he
offered himself unto God in full consecration to do the divine will, it
nullifies the ransom; for "he gave himself an antilutron [corresponding
price]." (1 Tim. 2:6.) The denial of our Lord's virgin birth in the claim
that he was just a child of Adam, rather than a seed direct from God nullifies
the ransom. A corresponding price must needs be a perfect man, not one tainted
by sin. If
it is claimed that he was God incarnate and only seemed to die, it is a
nullification of the ransom. If the efficacy of his blood to atone for the
forfeited life of Adam and (through Adam) all of mankind is denied, such a
denial would nullify the ransom. If a teaching denies that as a man Jesus was
the perfect counterpart of Adam, and in dying for Adam sacrficed his own
right to life on the human plane, it nullifies the ransom. A denial that Christ
bought the race of mankind (including Adam) and that he intends in his own time
and way to release each and every one from the condemnation received through.
Adam that all may be given a full, fair opportunity for salvation, is a denial
of the ransom. "Jesus Christ, by the grace of God, tasted death for every
man." (Heb. 2:9.) A denial of the actuality of death in which the being
ceases to exist, is a denial of the necessity for a ransom. The doctrines of
the trinity, eternal torment, and the immortality of the soul, all serve to
nullify the ransom. These
are some of the well known teachings that are calculated to mislead the Lord's
people with regard to the basic fundamental of our salvation. No doubt many of
the true saints of the past have believed some of these errors, not realizing
that they were subversive of the true facts; but believing fully that Christ
died for them, and having hearts that were sincere in their loyalty to God,
they were enabled by his grace and spirit to make their calling and election
sure. We should be truly thankful for the light that has
been given us in the harvest time of this Age, in which the philosophy of the
atonement, and the ransom that makes atonement possible, has been clearly
revealed. Without this light, we also might be led astray by some one of the
no-ransom theories that have deceived many thousands of well-intentioned
people. May God help us to hold fast and not repudiate his grace through
Christ. - J. T. Read. Wise Counsel From a Faithful Pastor"Stand fast therefore in
the liberty wherewith Christ hath made us free, FROM
time to time the question is raised: Would it not be possible to formulate a
list of elementary, fundamental truths, the acceptance of which would be all
that was necessary to enable followers of the Master to attain and enjoy
Christian liberty, unity, and fellowship? To such a question I reply: It
surely is possible. As a matter of fact it has been done for us. The list was
compiled many years ago, and consists of seven foundation truths of our
"most holy faith." A wise and faithful Pastor furnished this list,
and did so, I am persuaded, under the guidance of the holy spirit of God. These
seven vital truths are grouped together by none other than the great Apostle to
the Gentiles himself, in Ephesians 4:4-6, as follows: "One
body, and one spirit, even as ye are called in one hope of your calling; one
Lord, one faith, one baptism, one God and Father of all, who is above all, and
through all, and in you all." Here
the Apostle mentions
WHAT IS THE "ONE FAITH?"What
is the "one faith" mentioned as item 7 in the list? Ah! it is here,
very often, that our wily adversary is successful in ensnaring those not on the
alert. All the more important that we should be, as was the case with Jesus,
of "quick understanding" in the reverence of Jehovah; that we
should be fully informed as to just what the faith is, quick to detect the
counterfeit from the true. What, then, is the "one faith"? Let a wise
and faithful Pastor, who labored long and earnestly in our own times, make
reply. I quote: "The
one faith, which all should hold, was a very simple one; one so simple that
all, the learned and the unlearned alike, could grasp it and comprehend it, and
be 'fully persuaded in their own minds' concerning it. It was not a
dose of incongruous mysteries, inconsistent with themselves and inharmonious
with reason as well as with the Bible, to be swallowed by the ignorant with
credulity, and by the learned with hypocritical mental reservations. But it was
so simple, so clear, so reasonable, that any and every honest follower of
Christ could be fully persuaded in his own mind regarding its truth..
What is this one faith? The basis of it is stated by Paul, thus: 'I
delivered unto you first of all that which I also received [first of all
-- as a foundation truth or doctrine, upon and in harmony with which all other
doctrines must be built], how that Christ died for our sins according
to the Scriptures; and that he was buried, and that he rose again the third day
according to the Scriptures' (1 Cor. 15:3, 4). 'There is one God and
one Mediator between God and men, the man Christ Jesus, who gave himself a
ransom for all, to be testified in due time' (1 Tim. 2:5, 6). "This,
in a word, confesses sin and utter helplessness; it acknowledges God's loving
plan for our redemption; it owns that our Lord's death was our ransom price;
and that forgiveness (justification), and reconciliation to God, and the
restitution of believers, come as a result of faith in this Redeemer,
when in due time that plan is made known to each and all. "These
brief statements contain the whole Gospel, in the same sense that an acorn
contains an oak tree. Without this Gospel kernel, the true Gospel can never
be possessed; hence this must be insisted on as a test of Christian
fellowship. This must be received, else the Gospel is not received. When it is
received, the Gospel is received . . . . A PERFECT BASIS OF UNION"This
true Gospel, this simple faith, easily understood and confessed by the weakest
babe in Christ, must also be, and always, and equally the faith of the most
developed sons of God. This one faith (and not the
endless ramifications and details of faith which lead out from it) Paul placed
as a standard or test of all claiming the name Christian. All the consecrated
who agreed on this one standard, or foundation truth, Paul counted as in and
of the one Church. While each member was to grow in grace, knowledge, and love,
there would always be harmony and oneness in the faith and fellowship of the
Church, if all growth were kept in line and harmony with this foundation
truth. "Here
was a perfect basis of union, which allowed for all the various stages of
individual development in the truth, and which most effectually guarded
against errors. For if this simple creed were today made the standard by which
all doctrines should be tested, it would speedily lead to the discarding of
every error, and to the true union of the Church in the 'one Lord, one faith,
and one baptism.' "The
endeavor to compel all men to think alike on all subjects, culminated in the
great apostasy and the development of the great Papal system; and thereby the
'gospel,' the 'one faith,' which Paul and the other Apostles set forth, was
lost-buried under the mass of uninspired decrees of popes and councils. The union
of the early Church, based upon the simple Gospel and bound only by love, gave place
to the bondage of the Church of Rome -- a slavery of God's children, from the
degradation of which multitudes are still weak and suffering. THE TRUE BIBLE STUDENT'S PLACE"The
Reformation movement of the sixteenth century came as an effort to regain
liberty of conscience; but, deluded by the idea of an elaborate creed, insisted
upon for so many centuries, the reformers and their followers formed other
systems of bondage very similar to that of Papacy, though slight modifications
gave liberty to fuller ideas on some subjects. And so it has been ever since:
each new reform movement has made the failure attempting to make a creed just
large enough for its prime movers." -Reprints R1572. One
very subtle device of these latter days is to profess that a large
measure of liberty may properly enough be enjoyed by those members of an
ecclesia who are not elders, but that such liberty must be denied those members
who are elders. This leaven has permeated many Classes of Bible Students in
recent years. For this reason we reprint again a paragraph from the "Wise
Counsel" of February 1955. Therein it was noted that not only the
place of the true Bible Student, but that of the true teacher is clearly
indicated: "The
true teacher's place, and the true Bible student's place, is outside of all
human bondage, free to examine and' feed upon all portions of the good Word of
God, and untrammeled to follow the Lamb whithersoever he leads." - S.S.
Vol. III, p. C145. -
P. L. Read Annual Report of Directors"Fervent in spirit;
serving the Lord." - Rom. 12:11. The
Institute's ministry is conducted with the Apostolic injunction ever in mind:
"Whatsoever ye do, do it heartily, as to the Lord, and not unto
men" (Col. 3:23). To him the Board you elected last year has already
rendered its account, and now reports in detail to you. (Financial Statements
for our last Fiscal Year, which ended April 30, 1968, are published on
page 95 of this issue.) THE HERALDProbably
the most prominent branch of the Institute's ministry is the publication, for
now half a century, of its bimonthly magazine--"The Herald of Christ's
Kingdom." Our subscription list, during the Fiscal Year under review,
again increased, totaling 12,070 at April 30, 1968, compared with
7,846 at the beginning of the year, a net increase for the twelve-month
period of 4,224. This circulation, the largest in the Institute's
history, resulted chiefly from a publicity campaign initiated a few years ago.
Thousands of requests were received for the booklets advertised, and sample
copies of The Herald being also supplied, the interest of many inquirers
has extended to annual subscriptions and requests for our other literature. In
view of the greatly enlarged circle of readers, the format of The Herald has
undergone some changes, chiefly in the inclusion of more articles pertaining
to the basic teachings regarding the Divine Plan of the Ages while not
neglecting those of a devotional and hortatory nature. Moreover, our printers
have used an improved type face which has met with general approval. Our
list of readers in other countries' has also expanded, a recent count indicating
The Herald now reaches sixty-one countries. It has been especially
encouraging to receive testimonials from distant lands, and to mark the hunger
for the light of God's Word. Who but the Lord can measure the spiritual
benefits resulting from this expansion of The Herald's testimony? We
remind all who would like to call The Herald to the attention of others
that our offer of a free sixmonths' trial subscription is still open. We would
also remind brethren, willing and able to contribute to its pages, that our
Editors are glad to receive articles, preferably seven to ten pages in length.
These should be typed, double spaced, on only one side of 8 1/2" x
11" paper. Especially welcome are articles on seasonal subjects. THE PILGRIM MINISTRYThe
Pilgrim service has continued to prove spiritually profitable during the past
year. Perhaps this has been especially true in the case of isolated brethren.
Our four full-time Pilgrims, Brothers F. A. Essler, A. L. Muir, J. T. Read, and
P. E. Thomson, have made extended trips throughout Canada and the United
States. In addition, Brothers Muir, Iannaccone and P. L. Read have had the
privilege of fellowship in the British Isles this summer. We are indebted to
all these brethren for their services, and are grateful to the Lord for the
favorable reports of their ministries. All
are reminded that these and other brethren are available for the conduct of
funerals; -- capable of declaring clearly, considerately, and courageously a
message of comfort based on our resurrection hopes. HELPS TO BIBLE STUDYWe
continue to receive inquiries from new readers as to the availability of
residence courses in Bible Study. Hitherto our Institute has not offered these;
instead, we have suggested to each inquirer to consider, before other methods
are adopted, an intensive personal study of the Bible itself. To assist in
such study we offer a number of helps. Foremost among these we rank the Divine
Plan of the Ages as unexcelled in the presentation of the basic teachings
of the Bible. This able work furnishes satisfactory proof that the Bible is a
revelation from God, disclosing that his plan is the selection of the Church
(the "joint-heirs with Christ") during this Gospel Age now nearly ended,
and then the use of the Church to bless Israel, and through Israel the
remainder of mankind during the next Age -- the Millennium. Brother
Streeter's expository volumes
on the Daniel and Revelation prophecies continue in steady demand. At present our
stock of the Daniel Volume and Volume I of Revelation is exhausted. However,
Volume II of the Revelation is still in supply. A
select variety of other helpful works as well as Bible translations,
concordances, etc., are also made conveniently available to Herald readers. PUBLIC WITNESSThe
passage of time only increases our belief that "the present mission of the
Church is to be God's witness to the world." The fact that all the evidences
about us indicate that we stand at the "door" of God's Kingdom, intensifies
the conviction that in every possible way we should each bear testimony to the
amazing grace of God both toward the Church and to the world of mankind. The
increasing and appreciative mail requests for our literature strengthens this
conviction. Twenty-four
free booklets explanatory of a wide variety of Biblical subjects have been
distributed worldwide as a public witness. One of these, titled "Israel
and the Middle East," publicly advertised in view of recent events, has
proven especially apropos for witness. We invite all to share in this
distribution and thus to "let their light shine" to the blessing of
their fellowmen. CORRESPONDENCECorrespondence
supplements the other branches of our ministry. We welcome the increasing
volume of letters received as they provide a personal touch with our brethren.
Such fellowship through the mails is mutually profitable and often serves as a
guide in the preparation of the contents of The Herald. Our one regret
is the inability of our limited office staff to give as extended and prompt
replies as we could wish. May we express to our many friends at this time our
deep appreciation for their messages of encouragement and cheer. The assurance
that we are being constantly remembered at the throne of heavenly grace is
most strengthening to our faith and heartening to our spirit. On our part, we
continue to esteem it a sacred privilege to minister a word of spiritual uplift
to beloved ones walking with us in this "Way." MEMBERSHIPFor
the benefit of new Herald readers we would explain that membership in
the Pastoral Bible Institute has always been open to any consecrated brother or
sister who "is in full harmony with the purpose, spirit, and policy of
the Institute," and who intends to support it "in all reasonable
ways as he or she shall deem to be the Lord's will." Despite
the loss of some members due to death, our membership list continues to
increase, and it is gratifying to note that during the year just ended,
seventeen more members have joined our number. To them, on behalf of the
Directors and of the entire membership, we extend a hearty welcome in the name
of the Lord. May our association be mutually profitable, and may the continued
favor of the Lord abide with us in our cooperation to the extension of the
ministry. As
for our beloved members who finished their course during the past year, we
rejoice in the glorious hope that our separation is but temporary and will
eventuate in a blessed and eternal laboring together in God's work beyond the "Veil:' Your
brethren in the Master's service, Board
of Directors The Annual MeetingThe
fiftieth Annual Meeting of the members of the Pastoral Bible Institute, Inc.,
was held on Saturday, September 28, at 10:00 a.m. in the Central Y.M.C.A.,
1315 Pacific Avenue, Atlantic City, New Jersey. After
the customary devotions, Brother J. C. Jordan was elected chairman of the
meeting, and Brother P. L. Read, secretary. Next
followed the reading and approval of the minutes of the previous meeting, held
September 23, 1967. The
annual report of the Directors, for the fiscal year ended April 30, 1968, was
then presented. This, including the Treasurer's Financial Statements, is
published on page 9395. The
names of recently deceased members were next read-also of those brethren who
had become members of the Institute during the previous year; after which the
meeting proceeded with the election of a new Board. Brothers Alfred Casell and
Alex Gonczewski were appointed to act as tellers. While they were counting the
votes, the rest of the friends enjoyed a season of fellowship in praise,
prayer, and testimony. At the conclusion of the count, the names of the
following brethren were announced as elected: F. A. Essler, J. C. Jordan, A.
L. Muir, J. T. Read, P. L. Read, W. J. Siekman and J. B. Webster. A
devotional service concluded the meeting. * * * *
* Immediately
following the Annual Meeting, the new Board met. Among other actions taken,
they elected officers as follows: J. C. Jordan, Chairman; F. A. Essler,
Vice-Chairman; P. L. Read, Secretary-Treasurer; W. J. Siekman, Assistant
Secretary; A. L. Muir, Assistant Treasurer; A. Gonczewski, L. Petran, P. L.
Read, W. J. Siekman, P. E. Thomson, Editorial Committee. FINANCIAL STATEMENTSFISCAL YEAR ENDED APRIL 30, 1968
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