THE HERALD
of Christ's Kingdom
VOL.
LII. January/February 1969 No. 1
Table of Contents
The Vision is yet for an Appointed Time
Fellowship in the British Isles
Israel Today
Calamities -- Why Permitted?
Ministry of the Word in the British Isles
The Question Box
The Year Before Us
Entered Into Rest
"But at the end it shall
speak, and not lie: though it tarry, wait for it;
because it will surely come,
it will not tarry." - Habakkuk 2:3.
Last summer while in the
British Isles one of our Editors had the privilege of hearing a very inspiring
discourse on the text forming the caption of this article. On request, the
speaker, Brother Fred H. Guard, an Elder of the Forest Gate Church, amplified
his discourse notes and prepared the following article for Herald publication.
In submitting same, Brother Guard advised us that he had been indebted to a
number of scholars and writers for some of the thoughts (and possibly for even
an occasional phrase) the article contained. Where he had been able to recall
the source, it had been appropriately acknowledged; but since his thoughts had
been developed over many years, it had not always been possible for him to
recall a source and make suitable acknowledgment. If, therefore, Brother Guard
urged, we should decide to publish his article it must be with that
understanding. --
Editorial Committee
Little
is known of the prophet Habakkuk; his parentage, birthplace, and era are
unrecorded. It is considered probable, however, that he prophesied around 625 B.C. The prophecy takes the form of a
dialogue with Jehovah and parts of it are unsurpassed in the whole compass of
Hebrew poetry--there being nothing nobler in Isaiah, nor more daring in Ezekiel,
nor more gorgeous in the closing sections of Job.
HABAKKUK'S FIRST PROBLEM: WHY DOES GOD PERMIT EVIL?
The
prophecy, in addition to its portrayals of the future, deals with the problems
created by faith and with the Divine answers to the questions which express
those problems. The opening words, "O Lord, how long shall I cry and thou
wilt not hear?" reveal the first problem and one which has confronted the
faithful in all ages. Habakkuk lived when the outlook on circumstances seemed
to contradict his faith in the righteous government of God. The times were
characterized by violence, iniquity, perverseness, spoiling, strife, contention.
All the ways of justice were paralyzed. God was apparently doing nothing and in
spite of the troubled cry of his servant remained silent.
Let
it also be observed that the further value of this book is that it reveals a
man who in the presence of a problem stated it to God rather than made it an
occasion for unbelief. The problem was created by his faith and his faith acted
in declaring it to God. By such action he made it possible for God, in
communion with him, to give him an explanation. That was a great gain although
the first answer did not satisfy Habakkuk. Indeed, it created a new situation
more bewildering and inexplicable than the first.
The
Divine declaration was that God was not idle, inactive. He was raising up and
employing the Chaldeans, the avowed and bitter enemies of his people, to carry
out his purposes. This was what was more bewildering to the prophet than that
God should be inactive and silent. Although the invading host would
"proceed of themselves" (Hab. 1:7), they were in fact to be God's
agency for chastisement. They would, however, not escape Divine judgment
because in the process they would "load themselves with guilt [as do all
men] whose own power is their god" (Hab. 1:11, Amplified Bible).
Today
iniquity abounds and is increasing on every hand, recalling what Jesus said
that "because iniquity shall abound the love of many shall wax cold."
The children of God today are, however, assured that God is working; that
"He doeth according to his will in the army of heaven, and among the
inhabitants of the earth" (Dan. 4:35); and can confidently say with the
Psalmist as they expectantly look forward to the day when the Messiah shall
have come in glory and power: "There are the workers of iniquity
fallen: they are cast down, and shall not be able to rise" (Psa. 36:12).
HABAKKUK'S SECOND PROBLEM:
SINCE THE CHALDEANS ARE MORE WICKED THAN WE ARE,
WHY USE SUCH AN AGENCY TO CHASTISE AND PUNISH US?
As
we have seen, the Divine reply did not satisfy the Prophet Habakkuk and he was
almost filled with consternation. He lamented over the prospect of desolation
at the hand of the cruel invader and tried to assure himself that as God is the
Eternal
One
and lives, so his people will surely not be completely obliterated, and
furthermore that after all God would only use the Chaldeans as a means of
judgment and correction. On the other hand, Habakkuk felt that by his
"rousing up the Chaldeans" to be the instrument of judgment, God's
majesty would be impugned. "Why are you silent when the wicked one
destroys him who is more righteous than he [the Chaldean oppressor] is?" (Hab.
1:13, Amplified Bible).
GOD'S SOLUTION TO BOTH PROBLEMS
It
was then that the Prophet said, "I will watch; I will wait; I will see
what God will say to me and what will be the solution of the perplexities I am
deploring regarding which he will make me a mouthpiece to others" (Hab.
2:1). His watching and waiting were rewarded. "The Lord answered me,"
he declared. "Write the vision, and make it plain upon tablets, that he
may run that readeth it"; or as other versions have this last clause:
"that one may swiftly read it"; and "run his eye quickly through
it"; and "read it at a glance" (Hab. 2:2). Continuing the
Divine answer, the Prophet went on to record: "For the vision is yet for
an appointed time, but at the end it shall speak, and not lie." The sense
in the Hebrew here is that the vision "pants for the day of its
completion" or "longs to fulfill its destiny" and although it
should seem to tarry, wait earnestly for it; because it will surely come, it
will not be behindhand on its appointed day (Hab. 2:3, Amplified Bible).
The
vision comprehends all of the remaining verses in chapter 2 (Hab. 2:4-20).
First of all, it shows that the invader is puffed up with pride, manifesting an
attitude of hollow self-exaltation -- a state of mind which God abhors and resists. While the vision does not
say precisely what the end of this self-exalting one shall be, the implication
is clear that his end is death. In strong contrast the words that follow
assert that the just by his faith shall live. The humble fidelity of faith -- in a word, faithfulness -- is
that which commends anyone to God and the end for that one is life. To us Christian believers
it means a sincere trust in the credibility of salvation and a life of
faithfulness consistent with and resulting from that trust. It is by immovable
and unwavering confidence in God that final salvation is assured to the
believer.
THE VISION HAS A MESSIANIC APPLICATION
Now
the central gem of the vision and prophecy consists of the words: "The
just by his faith [faithfulness] shall live." This is quoted three times
by New Testament writers and that which particularly interests us in this study
is Hebrews 10:37-39. The writer to the Hebrews quotes from the LXX
version of Habakkuk which reads "Though he should tarry, wait for him;
for he will surely come, he will not tarry." Without
doubt the vision of Habakkuk is here given a Messianic application. In this our
day, waiting for the manifestation of our Lord, the Messiah, it is only the
faith -- righteous who shall live. We look for the Savior, the Lord Jesus
Christ, who will change the body of our humiliation that it may be fashioned
like unto his glorious body (Phil. 3:20, 21).
THOUGH ITS FULFILLMENT SEEM TO TARRY,
WAIT EARNESTLY FOR IT
In
verse 37 of Hebrews 10 (Heb. 10:37) "a little while" is
literally "a very, very little while" and this was written over 1,900
years ago. The Messiah is still awaited.
True, the day is at hand and our salvation is nearer than when we first
believed. But there is still tarrying by the expected One and those who by
their faithfulness are living and shall live are doing so by waiting and
watching with patient endurance.
Now
in 2 Peter
3:8-10, it is shown that whereas time is the condition of man's thought and
action, it is not so with God. One day with him is as a thousand years and he
is not to be considered slow concerning the fulfillment of his promises as men
think of slowness. Delay is merely a human conception and cannot be applied to
the operation of God's purposes. Meanwhile, as Peter shows in this context, God
is long-suffering, that is, he defers and restrains his anger. "But,"
adds the Apostle, "the day of the Lord will come." This day of settlement and
of judgment is fixed in the Divine arrangement just as Habakkuk's vision was
for an appointed time.
WHEN THE SON OF MAN COMETH
SHALL HE FIND "THE" FAITH ON THE EARTH?
WHAT FAITH?
On one occasion our Lord
spake a parable regarding an importunate widow and an unjust judge (Luke
18:1-8). He used the parable to illustrate our need of persistency in prayer (Luke 18:1). It was the persistence of the widow that forced
the judge "to avenge her" but his motive for so doing was no higher
than that he thought she might in extremity injure him physically, unless he
acted on her behalf. From this story our Lord deduced this: "Will not God
avenge his own elect, who cry day and night unto him, though he bear long with
them?" (Luke 18:7). Our Lord is not comparing the reason for the action
of the judge with what God will do. Rather, the two are in direct contrast. The
position has been expressed thus "If a bad judge for a bad reason will
avenge a woman who is a dangerous nuisance, how much more for a good reason
will God listen to and avenge his own?" The words "though he bear
long with them" do not mean that God is long-suffering (the meaning of
"bear long") with his people but with their opponents against
whom they pray to be avenged. The translation, with its explanatory parenthesis
(by Wuest), bears out this thought exactly: "And God shall he not most
assuredly accomplish the vindication of his chosen-out ones who are crying
aloud to him day and night, exacting justice in their behalf even though he is
long-suffering in their case (that of the enemies of his chosen-out
ones)." Rotherham aptly adds a note here: "Slow to smite his foes,
God seems also slow to save his friends."
The avenging in Luke 18:8 is
said to be done "speedily." The thought appears to be "with
suddenness" -- short and swift when God steps in at the time appointed.
The final question of the
parable teaches the positive by the assertion of the negative. It means "the faith" (in the Greek, it is emphatic) will be all
but lacking. This does not signify that there will be no profession of
Christianity, no piety, complete unbelief. Here again the translation and
parenthesis (by Wuest) of the latter part of verse 8 is illuminating:
"Yet, the Son of Man having come, will he find the aforementioned kind of faith on the earth (a faith which keeps on pleading in
prayer, such as that exemplified by the persistence of the widow with regard to
the judge)?"
In harmony with this, we
quote from another in a commentary on this parable: "It means that the
faith in demand, the faith he wishes to inspire, faith in God's providence,
will have all but died out in the hearts even of
the godly, even of the elect. So long will the judge delay his coming, that it
will come to this.... It is often the case that God's action as a deliverer is
delayed until his people have ceased to hope for deliverance. So it was with
Israel in Egypt; so it was with her again in Babylon.... This method of Divine
action-long delay followed by a sudden crisis-so frankly recognized by Christ,
is one to which we find it hard to reconcile ourselves.... Delay is not
incompatible with grace. It is simply the result of love taking counsel with
wisdom, so that the very end aimed at may not be frustrated by too great haste
to attain it.... We must be prepared for receiving and appreciating the benefit
God means to bestow on us and delay is an important element in the discipline
necessary for that purpose."
OUR POSITION TODAY
Our position today resembles
closely that of Habakkuk centuries ago. The law is paralyzed. Iniquity and
evil prosper everywhere. The testimony of God's saints is set at naught and
the question is, who of us shall endure to the end? Habakkuk was told that the
fate of the proud invader was sealed. He was assured that only those who maintained
faithfulness and integrity towards God would live. So it is today.
The Lord Jesus is about to
manifest himself to vindicate his people and to gather them to himself; to
bring to naught every evil institution and to pour upon the nations his fierce
anger and thereafter to turn to the people a pure language that they may all
call upon the name of the Lord to serve him with one consent (Zeph. 3:8, 9).
This echoes a brief word in the vision which Habakkuk received. In Zeph. 2:13-14,
the latter sees the invader laboring only for the fire and the Chaldeans
wearying themselves for nothing. His mind is then carried forward further
still. He sees another (the 5th) universal empire, under Christ, taking the
stage: "For the earth shall be filled with the knowledge of the glory of
the Lord, as the waters cover the sea." All these wondrous things are for
the time appointed. They will surely come. Although they seem to tarry, wait
for them and for him who shall introduce them. It is for us to be sure that,
like the five prudent virgins,
we have oil in
our vessels as well as in our lamps (Matt. 25:4). We shall require the reserve
of oil. It was this that enabled the
prudent to keep their lamps alight until the bridegroom came. We know not the
day nor the hour. Therefore, watch! But the day and hour are appointed and are
known to God. What assurance this gives!
"Cast not away therefore
your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will
of God, ye might receive the promise. For yet a little
while, and he that shall come will come, and will not tarry. Now the just shall
live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back
unto perdition; but of them that believe to the saving of the soul"
(Heb. 10:35-39).
-
Fred H. Guard, Eng.
The following statistics will
provide the reader with some factual information concerning our ministry.
Between June 15, 1968, and September 3, 1968 (Sister Faye Iannaccone arrived
August 3), forty-two different conventions, classes, or home meetings were
attended including the two week-long ones -- Maranatha and Bible-Week at
Nuneaton. Twenty-three different discourses were used in the fifty-five
speaking engagements. The Lord graciously provided some six additional visits
to brethren including several who were isolated because of ill health or age. However,
a true appraisal of the visit must include the blessings received from
our Heavenly Father through our British brethren.
The
Lord's gifts through our brethren in Ireland and Great Britain included
"psalms and hymns and spiritual songs, singing with grace ... to the
Lord" (Col. 3:16). Coming to know the Bible Student's Hymnal through our
brethren and their habit of singing out joyfully and in time was a blessed
experience. Learning hymns which taught more clearly the message of one's own
sermons was a blessing too. The following lines were one such gift from above
as the brethren sang them:
"I
ask thee for a thoughtful love,
Through
constant watching wise,
To
meet the glad with joyful smiles,
And
wipe the weeping eyes;
A
heart at leisure from itself
To
soothe and sympathize."
Receiving
texts from class after class was joyful, enlightening, and encouraging along
the way. They became a load of love to take back to America. These ranged from
the great promise of Genesis 28:15, "Behold, I am with thee, and will
keep thee in all places whither thou goest, ... for I will not leave thee,
until I have done that which I have spoken to thee of," to Revelation
2:10, "Be thou faithful unto death, and I will give thee a crown of
life."
One
group of brethren sent a text for the family at home which paid tribute to
their part in the ministry, "For God is not unrighteous to forget your
work and labor of love, which ye have shewed toward his name, in that ye have
ministered to the saints, and do minister" (Heb. 6:10). This together with
a letter from an older brother helped our sons Larry and Paul to feel part of
the ministry as, indeed, they were.
The
Lord's goodness was evident in the fellowship of the brethren in two ways
particularly. The attentive and serious listening to words spoken, taking these
each to themselves as mature men and women of the Lord was in itself a great
kindness. It was outmatched by the efforts made by brethren (sometimes in their
eighties) to travel in pairs or even alone by public transportation to hear a
talk
and
participate in the fellowship. These were living illustrations of Hebrews 10:24
and 25, and their consideration provoked love as that Scripture indicates it
must. Even more evident was the Lord's blessing in visits with brethren in
their homes by ones and twos where instead of serving them, they blessed our
fellowship as living testimonies of the Lord's work.
Our
Father's bounteous nature appeared in the fellowship of conversation too. No
visit seemed long enough. The warm and loving discussions (sometimes including
different views of some Scriptures) helped us to see points of view we had not
adequately considered before and to face questions about our own views not
previously entertained. The meaning of Paul's words in Romans 14:1 and 15:1
became clearer by example as brethren entertained their American visitor and
exchanged differing thoughts concerning God's work and plan without any sense
of strain.
Above
all, there was the atmosphere of mature, well-read students of the Bible, not
afraid to be gentle with one another, calmly confident of the Lord's overruling
and not so fearful as to refuse to try one another's spirits. Such are unlikely
to be tossed from one opinion to another but were ready to simply, not
argumentatively, state their understanding of Scripture, thus planting or
watering but leaving the increase and pruning to God while they entertained a
stranger gently communicating the feeling that they felt they might be
entertaining a messenger unawares (Heb. 13:1, 2). Indeed, as the Apostle Paul
saw in Timothy, one "who will naturally care for your state," so it
was easy to see in them this same rare quality.
The
love of the British brethren, as developed by God's spirit, was displayed,
especially by the sisters, in more mundane but essential ways. Driving about
England one frequently sees signs, "bed and breakfast." The sisters
provided more, much more. Their services, which included meals and laundry,
rest, and godly conversation, were performed with a sense of consecration that
said to one, these things were done as unto the Lord, and made one seek the
more earnestly to do his part too as God's slave among his children.
Perhaps
the greatest gift of all was in the example set by those brethren whose
cross-bearing were sermons of what may be, under God's spirit. We saw brethren
respond to painful exeriences: illness, the loss of loved ones, or some other
difficult trial, as messengers from the Lord. Not only were these responded to
as crosses to be suffered, but more maturely as vehicles to bring them closer
to the Lord, to full stature in Christ. The words of a hymn came alive:
"Let
sorrow do its work,
Send
grief and pain;
Sweet
are thy messengers,
Sweet
their refrain;
When
they can sing with me:
More
love, O Christ, to thee."
These
sermons without words were, above all else, lessons never to be forgotten.
We
left with no regrets, after the London Convention at Conway Hall, filled with
the spirit, knowing that the prayers of the brethren in America and the
British Isles, from our first visit to the Central London class on, had borne
good fruit of blessings for us. God's way must also result in blessings for our
brethren overseas. We returned to bring what blessings we might by his will to
our brethren in America.
We
are seeking to reflect our blessings of the summer in Paul's words,
"determined not to know anything among you, save Jesus Christ, and him
crucified"; [to be] "in weakness, and in fear, and in much trembling
. . . . that [our] faith should not stand in the wisdom of men, but in the
power of God" (1 Cor. 2:1-5). We are grateful to our brethren on both
sides of the Atlantic for their prayers and other efforts on our behalf and to
our Heavenly Father's overruling care. We are especially grateful for the
message "Lie Still," Hymn 207 in the Bible Student's Hymnal, "Bend
me, oh, bend me to thy will, While in thy hand I'm lying still." We
continue trying to learn new lessons as we remember our brethren across the
water.
-
L. lannaccone
"Alas! for that day is
great, so that none is like it; it is even the time
of Jacob's trouble; but he
shall be saved out of it." - Jeremiah 30:7.
Countdown
in the Holy Land. In its November 1968 issue, the Reader's Digest has condensed
a book (by Lester Velie) bearing this title, and .advises that the book itself
is to be published next spring (Funk & Wagnalls, New York).
The
Reader's Digest's introduction to the book reads as follows:
"On
two fateful days in June 1967, the United States and the Soviet Union came
perilously close to war. Over the hot line from Moscow, the Russians were threatening
to intercede in the Arab-Israeli conflict. We stood ready to stop them if they
tried.
"Why
did the two superpowers risk a confrontation that might have brought nuclear
disaster to the world? The answer lies in the character and content of the
Middle East. 'This strategic, tension-ridden area links three continents,
contains 60 percent of the world's oil reserves, and provides the shortest air
and sea routes between Europe and Southern Asia. For 20 years it has been a
critical arena in the Cold War and a prime target of Soviet foreign policy.
"In
this revealing book, Lester Velie unmasks the Soviet designs on the Middle
East. He shows how, despite the blunder of the Six-Day War--which cost the
U.S.S.R. $2 billion--the Kremlin has gone on to entrench and expand its power in
this area. The countdown to a new and more ominous confrontation has already
begun."
Again
(on page 268 of the Reader's Digest) the book closes with the following
significant forecast:
"The
Soviet Union's aggressive global-war tactics in the Middle East -- and the
United States' policy of drift -- could plunge the world into atomic
proliferation against which the Kremlin has been piously preaching. And the
Middle East, which gave birth to three major world religions, could become the
burial ground of civilization."
In
the foregoing quotations from the Reader's Digest, it is not difficult to see
that, without using the words "Jacob's Trouble" (and possibly without
conscious knowledge of Jeremiah's prediction), the minds of thinking men today
are pondering the trend of the times and reaching conclusions which students of
Bible prophecy have long held * In this connection, we are forcibly reminded of
our Lord's own words: "Men's hearts failing them for fear, and for looking
after those things which are coming on the earth" (Luke 21:26).
In
these columns, in the November-December 1968 issue, under the subheading
"The Valley of Judgment" we presented an interesting discussion of
our text from the pages of The Forest Gate Church Bible Monthly. We turn now to
some paragraphs condensed from a recent issue of the Bible Study Monthly, under
the caption
-------------------------
*
For a brief review of Bible prophecies, write us for one each of two free
booklets: (1) The ABC of Bible Prophecy and (2) Israel and the Middle East.
TITLE DEEDS OF THE LAND
"In
the latter years you [Gog, of the land of Magog - Ezek. 38:2] will go against
the land that is restored from war, the land where people were gathered from
many nations upon the mountains of Israel, which had been a continual waste;
its people were brought out from the nations and now dwell securely, all of
them . . . . and you will devise an evil scheme and say, 'I will go up against
the land of unwalled villages; I will fall upon the quiet people who dwell
securely, all of them dwelling without walls, and having no bars or gates'; to
seize spoil and carry off plunder; to assail the waste places which are now
inhabited, and the people who were gathered from the nations, who have gotten
cattle and goods, who dwell at the center of the earth" (Ezek. 38:8-12,
R.S.V.).
The
invasion of the Holy Land by the hosts of "Gog and Magog" is the last
great event of this Age. The overthrow of that great host is the signal for the
establishment and announcement of the Kingdom of God upon earth. From that
point of time Restitution processes will commence, and the work of world
conversion, the restoration of the earth and rehabilitation of the human race,
go forward. A clear understanding of the prophecy in the light both of Biblical
lore and of contemporary knowledge is an essential for those who desire to keep
abreast with the outworking of the Divine Plan.
The
central feature of the prophecy is the land and its people, and a question
immediately arises, "Where is the land and who are the people?" **
The old-time theology, inspired mainly by St. Augustine, declared that the
whole passage is symbolic, that it depicts the final triumph of Christ and his
Church over the forces of evil. Such explanation will not satisfy students of the Bible who understand
and look for the coming of Christ's Kingdom upon earth. Quite clearly, this
passage is directly related to the Divine destiny for the ideal Israel of the
End Time and to the establishment of the Kingdom, and must therefore be understood
in a dispensational sense and in an earthly setting. Putting it briefly, the
time of the prophecy is at the end of this Age and the place of its fulfillment
is upon this earth.
----------------------------
**
We hope to discuss this question in more detail in a future issue of The
Herald.
The
Old Testament, from the Book of Genesis onward, maintains a consistent claim
that God promised the patriarch Abraham that of his descendants there would be
developed a nation which should possess to all perpetuity the land over which
he wandered and in which he lived. In that land this nation is to become the
Divine instrument, to be a light to the nations and declare God's salvation to
the ends of the earth. The New Testament takes up the promise and shows that it will become reality at
the end of the Age. In the meantime Abraham's descendants, while admittedly
constituting a power for good in history, have never reached up to the standard
demanded for this historic destiny, but when the time comes such a nation will
be ready in the land thus promised; Ezekiel's prophecy refers to that
fulfillment. It is to be taken as a basic principle, therefore, that the land
promised to Abraham nearly four thousand, years ago, the land in which he spent
his life, the land in which his descendants Isaac and Jacob, and the nation of
Israel which sprang from Jacob, played their respective parts on the stage of
history, is the land of the promise and of the prophecy. There it is that a
people will be gathered to fulfill in every respect the description given by
Ezekiel. Although the contemporary modern political state of Israel is but a
small country the size of Wales the ancient nation of Israel did in fact occupy
a larger area; the promises to Abraham and his successors define an even
greater expanse of territory destined to form the Holy Land of the Kingdom Age.
It has to be accepted that not only modern Israel but a number of other
recently created sovereign States in that part of the world will eventually be
merged to form the stage upon which this last act in the drama of this
"present evil world," to use St. Peter's description, is to be played.
It
is noteworthy that God seems to have selected this part of the earth's surface
as the scene of those events which mark definite steps or epochs in the
development of his purposes. The travels of Abraham, from Ur of the Chaldees in
the southeast Euphrates valley, to Haran in the north, down through Canaan
into Egypt in the southwest, and back into Canaan, there to settle, mark out a
great triangle which roughly defines the area promised to him and to his seed
by Divine covenant. Within or immediately adjacent to this triangle practically
the whole of the incidents in the Old Testament were enacted, with the three
exceptions of the landing of the Ark in the far northeast, Jonah's mission to
Nineveh, and the story of Esther.
There
is a very significant expression in verse 12 of chapter 38 (Eze. 38:12). The
regathered nation is said to dwell "at the center of the earth."
Now this is, geographically, literally true of the land of Israel and its
surroundings. Of all the circles of latitude encircling the earth, that passing
through the Middle East traverses the greatest length of land, nearly ten
thousand miles. Israel is situated at the junction of three continents, Europe,
Asia, and Africa. It is roughly midway in distance between the West Coast of Africa
and the East Coast of China, between the southernmost limit of Africa and the
northernmost of Siberia. If a point had to be selected which could be said to
be the center of the land masses of the earth then Israel would logically be
that point, and can claim more than anywhere else to be called the "center
of the earth." As the administrative seat of the World Government which
will be in operation during the Millennial Age no more suitable place could be
chosen. It is tempting to think that God deliberately selected this particular
part of the earth's surface for its historic mission because of its physical suitability.
Now
the actual extent and boundaries of this future Holy Land are defined in the
Scriptures with a certain degree of precision and in good legal form. The ancients of
Abraham's day were quite accustomed to the drawing up of legal documents
embodying the title to ownership of land-many such tablets exist today in the
British Museum among other places- and the promises of God regarding the land
he has set aside for the administration of the Kingdom are set out in precise
style. There are four such "title deeds" incorporated in the Old
Testament, each defining the land in a different manner, by their united
testimony affording the student a very fair idea of the boundaries of the land
that is to be.
The
accompanying map is an endeavor to show how these four Scriptures between
them indicate the general extent of the land.
TITLE DEED
No. 1
The
first definition was given to Abraham and recorded in Genesis 15:18-21. The
Lord had concluded a covenant with the patriarch under the terms of which his
seed was to become the means of blessing all families of the earth. Later events showed that
the line of descent to the "seed of blessing was to be traced through
Isaac, Jacob, and eventually the twelve tribes of Israel. Said the Lord, "Unto thy seed have I given this land, from the river of
Egypt unto the great river, the river Euphrates: the Kenites, and the
Kenizzites, and the Kadmonites, and the Hittites, and the Perizzites, and the
Rephaims, and the Amorites, and the Canaanites, and the Girgashites, and the
Jebusites." A significant element in this passage is the list of peoples then
existing whose territory is to be included in the Holy Land.
The
river Euphrates rises in the mountains of modern Turkey and after traversing
northern Syria flows through Iraq into the Persian Gulf. The empires of
Sumeria, Assyria, Mari, and Babylon rose and fell on its banks. Abraham's
migration from Ur to Haran followed the course of the river for a great part of
its length. David and Solomon extended the commercial influence of the Kingdom
of Israel to the Euphrates where it now flows through Syria. According to this title deed the
eastern frontier of the Holy Land is marked by the Euphrates.
The
"river of Egypt" is the Nile. The same expression is used some half
dozen times in the Old Testament to describe the Wady-el-Arish, a seasonal
stream running down from the middle of the Sinai peninsula into the
Mediterranean sea at El-Arish. In these cases the word for river is "nachal" meaning a torrent bed dry in
summer and flooded in winter -- the Arabic "wady." When the Nile is
intended, as in Gen. 15:18, the word is "nahar meaning a permanent running stream. The Nile delta
or its vicinity would therefore appear to be the western frontier of the Holy
Land. David's Kingdom reached as far as the Wady-el-Arish.
The
ten nations mentioned as occupying this territory in Abraham's day have long
since disappeared from history, although in most cases a good deal is known
about them.
TITLE DEED No. 2
The
second title deed was the gift of God to the emerging nation of Israel at the
time of the Exodus. "I will set thy bounds from the Red Sea even unto the Sea of the Philistines,
and from the desert unto the river" (Exod. 23:31). This statement defines the
north-south and east-west limits of the land. The expression "Sea of the
Philistines" is in itself an interesting internal proof of the early date
of the Book of Genesis. The Philistines were immigrants from Crete (Caphtor in the Old Testament,
Egyptian Keftu - see Jer. 47:4 and Amos 9:7) and were settled on the
coast of Canaan primarily for the purpose of growing corn for their homeland.
Crete was the dominant sea power in the Mediterranean in the days of Abraham
and that sea was then known as the "Sea of the Philistines." Less
than a century after the Exodus the supremacy of Crete was broken and her sea
power passed to the Phoenicians of Tyre and Sidon. From then the sea was known to the Hebrews and in the Old
Testament as the "Great Sea."
From
the Red Sea to the Mediterranean; from the desert to the river!
"Desert" here is "midbar" which defined the desert of Sinai and northwestern Arabia, in the
former of which Israel was at that moment encamped. "The river," when not otherwise
qualified, always denotes the Euphrates in the Old Testament. The Red Sea, the
Arabian desert, the Euphrates and the Mediterranean coast are declared to be
the ultimate boundaries of the land, agreeably to the definition given to
Abraham in Gen. 15:18 four centuries earlier.
TITLE DEED No. 3
The
third title deed was awarded a few months later, when Israel was about to leave
Sinai. "Turn
you, and take your journey, and go to the Mount of the Amorites, and unto all the places nigh thereunto,
in the plain, in the hills, and in the vale, and in the south, and by the sea
side, to the land of the Canaanites, and unto Lebanon, unto the great river,
the river Euphrates. Behold, I have set the land before you; go in and possess
the land which the Lord sware unto your fathers, Abraham, Isaac, and Jacob, to
give unto them and to their seed after them" (Deut. 1:7, 8). The Mount of
the Amorites was the elevated region extending for many miles east of the
Jordan; the "plain" (arabah), the deep valley in which the Jordan flows from
Galilee to the Dead Sea; the "hills" (har--high peaks), the hill country of
Judea and Samaria; the "vale" (ha-shephelah), the low plain extending from Joppa southward;
the south (negeb),
the territory
toward Sinai and the Gulf of Akaba, the seacoast in the west, Lebanon in the
north, sweeping across to Euphrates in the east. This vast terrain was only
partially won, even in the days of David; the full accomplishment of the Divine
mandate lies still in the future.
TITLE DEED No. 4
The
fourth title deed, given forty years later as Israel was at long last about to
pass over Jordan into the land, is confirmatory of the third. Said Moses, "Every place whereon the
soles of your feet shall tread shall be yours, from the wilderness and Lebanon, from the river, the river
Euphrates, even unto the uttermost sea shall your coast be (Deut. 11:24).
"Wilderness" here is midbar, rendered "desert" in the second title deed
(Ex. 23:31), so that the boundaries here defined also extend from the Arabian
desert in the south to Lebanon in the north, from the Euphrates in the east to
the Mediterranean ("uttermost sea" is acharon, the "hinder sea" a
Hebrew term for that sea) in the west.
THE FOUR TITLE DEEDS ARE IN AGREEMENT
So
the four declarations, separated from each other, first to last, from the time
of Abraham to that of Joshua, agree together on the boundaries of the land as
it is finally to be constituted when the Divine purposes come to fruition and
the Kingdom of God upon earth is at hand. The fact that Israel of old never
possessed more than a part of this great area is immaterial; Israel's failure
to measure up to the conditions of her calling accounts for this as well as
many other deficiencies in her attainments in history. This is the land as it
will be when the ideal Israel, the Holy Nation of the End Time, takes its
stand for God in face of world opposition.
THE TERRITORIAL CHANGES
FORECAST ARE NOT TO BE
ACHIEVED BY PHYSICAL FORCE
OR AGGRESSIVE WARFARE
The
territory thus defined includes not only contemporary Israel but the whole of
the State of Jordan and parts of Egypt, Arabia, Lebanon, Syria, and Iraq. There
must obviously be a considerable political adjustment of frontiers to be
effected before the Holy Land assumes the shape foreseen in the Pentateuch,
and nothing in the prophetic Scriptures gives ground for thinking this is to be
attained by physical force or by aggressive warfare. Any territorial changes
achieved by conflicts between the present State of Israel and her Arab
neighbors have to do with the fortunes of the kingdoms of this world rather
than those of the next. And in any case, the Israel of today is very far
removed from that God believing "Holy Nation" of the future which is
going to survive the great attack because it has put its trust in God instead
of in armed force.
ARAB-ISRAEL PROBLEMS
To BE SETTLED PEACEFULLY
It
must be expected, therefore, that the future holds in prospect a much more
peaceful settlement of Arab-Israel problems than at the present time seems
possible. It has to be remembered that in the past these two peoples have not
always been at variance, that their present antagonism is largely inspired by
the conflicting commercial interests of other nations. Most important of all,
the same series of Divine promises which set the sons of Isaac apart for a
specific destiny also provided specially for the sons of Ishmael. The Arab race
originated from a number of sources but for the most part are of Semitic stock,
in the main from the thirteen sons of Joktan (Gen. 10:26-30) and the twelve
sons of Ishmael, many of their names surviving as main Arabic divisions to this
day. Concerning Ishmael God declared that he would make of him a great nation
and multiply him exceedingly, so that he could not be numbered for multitude.
Four times in Genesis is this promise reiterated. ' I am with the lad,"
said the Most High, "I have blessed him; I will make him a great
nation" (Gen. 16:10-12; Gen. 17:20; Gen. 21:13, 18). These words are not
meaningless and the very significant fact that not one of the Semitic Arab
nations appears in Ezekiel's list of those who join the forces of Gog in the
attack provokes the question as to their whereabouts and their attitude at that
time. The land of Arabia proper, one-third the size of Europe and something
like four times the size of the Holy Land of the End Time, if restored to the
fertility it enjoyed in early ages, could support many times the present
populations of the Arab nations of the Middle East. Calling to mind the
progress now being made in restoring the present land of Israel from its past
desolation it is not too fanciful to surmise that something of the same kind
might be achieved in Arabia. God said of Ishmael that he was to dwell to the
east of his brethren, i.e., of Isaac (Gen. 16:12). The geographical
definitions of the land originally settled by the sons of Joktan (Gen. 10:30)
cover the whole - of Arabia to the Indian Ocean. History concurs in pointing to
that land as the natural home of the Arab peoples just as Israel is that of the
Israelis.
It
might well be, therefore, that the outlines of the promised Holy Land will
begin to take shape in proportion -- as a hitherto unlocked for settlement of
the differences between these two peoples looms on the political horizon.
OUT OF ZION SHALL GO FORTH
THE LAW, AND THE WORD OF THE
LORD FROM JERUSALEM
This
is the land, therefore, which is to become the center of the closing events of
this Age and the opening events of the next. It will be literally true that
"Out of Zion shall go forth the law, and the word of the Lord from Jerusalem"
(Isa. 2:3). Not for nothing has the Holy City preserved its existence and its
name for so many centuries. It was already there when history began--the
earliest records we have speak of Urusalim, the City of God of Peace, a place
sacred to the worship of the Most High God. To the three great religions of
the -- world-Judaism, Christianity, Islam -- it is still a sacred city. Besieged,
overthrown and destroyed at least seventeen times, leveled with the ground and
plowed up more than once, stripped and despoiled of its treasures time after
time, always has the city risen again, still it stands, a symbol of the eternal
things that can never pass away. Where else in all the world could God find so
fitting a land and city to be the center of administration for the new earth
which is to be? "Beautiful for situation, the joy of the whole earth, is
Mount Zion, . . . the city of the great King" (Psa. 48:2). There is much
in all the Scriptures which speak of the day when God sets his hand to recover
to this land a people which will build up the desolate wastes and raise- a
standard of righteousness in the eyes of all nations. Here, where Europe, Asia,
and Africa meet, it is the Divine intention to create a gathering place for
-that nation which shall enter the most fiery trial that has ever confronted a
people - and, in the power of God, emerge victorious.
-
A. O. Hudson, Eng.
"I form the light, and
create darkness: I make peace, and create
evil: I the Lord do all these things." - Isaiah 45 :7.
Since the publication of
the Nov. - Dec. issue of the "Herald," our country has experienced a
number of hurricanes, tornadoes, and floods, with disastrous results, and
reports have reached us that people in other countries have undergone similar
calamities, including earthquakes. The severity and extent of these
catastrophes brought forcibly back to mind an article written by Brother
Russell in the early days of his ministry. Believing the lessons he drew at
that time are peculiarly applicable to today's events, we have condensed the
following paragraphs from his pen, written in February 1884 -- Editorial
Committee.
ACCOUNTS
of the widespread and destructive floods of these past months, with their
accompanying distress, have ere this reached you through the daily press. Such
like events as floods, fires, earthquakes, tornadoes, pestilences, cyclones,
etc., have always elicited much comment both from press and pulpit regarding
their cause.
The
most commonly attributed cause is that God has sent the calamity as a special
punishment for supposed greater wickedness of the people of the suffering
districts, and as a warning to others. Another and growing view is that it just happened so from natural causes; and that, if there is
a God, he either cannot help such things, or does not care to do so. For our
part, we cannot endorse either of these views.
The
reasons which lead people in general to suppose these calamities to be
"special judgments" are founded, we believe, mainly on the dealings
of God with Israel, upon whom he sent calamities, captivities, etc., as
national punishments for national sins. But let us remember that Israel was a
peculiar people, chosen of God for a special purpose, and, like the saints of
the Gospel Age, dealt with in a peculiar manner, different from the world. To
them he said, "You only have I known of all the families of the
earth." (Amos 3:2.) Israel was the only nation which Jehovah directly
governed; therefore he chastised their sins, and made his promises to them,
while other nations were left under the dominion of Satan, the prince of this
world, until he whose right it is, shall have come and established the Kingdom
of God under the whole heavens.
While
remembering that God has used calamities, such as the Deluge and the
destruction of Sodom, as punishments and examples of an overthrow of the
ungodly, it should not be forgotten that those were examples of those who
should afterward live ungodly. And these examples are not examples of God's dealings in the
present time, but are examples of the punishment or destruction awaiting the
finally incorrigible during or at the close of the Millennial judgment period,
or day. That Peter so applies those calamities as examples of the future, see 2 Peter 2:4-9.
In
Jesus' day some had the same impression, that great, disasters indicated God's
special displeasure but Jesus corrected them, saying "Suppose ye that
these Galileaus were sinners above all the Galileans because they suffered such
things? Or those eighteen upon whom the tower of Siloam fell, and slew them,
think ye that they were sinners above all men that dwelt in Jerusalem? I tell
you, Nay; but except ye repent ye shall all likewise PERISH."
These
words of Jesus contain the key to what we believe is the correct view of this
subject in the last word, perish. The fact is that the great calamity DEATH, of
which pestilences, earthquakes, floods, etc., are only incidentals, has passed upon ALL MEN, because all are sinners.
(Rom. 5:12.) We have become so accustomed to death, the great calamity which is rapidly swallowing
up the whole race, that it, the greatest of all losses, and the cause of all
others, is looked upon as a proper and natural matter. If, however, things were
properly considered, death as
a whole would be seen as the great calamity, and the floods, etc., which only hasten it to a few, would be of
comparatively little importance.
As death, the great calamity and curse,
was caused by sin, so all these calamities spring from the same cause, and are
under the control of him that has the power of death, that is, the devil (Heb.
2:14), whose dominion and power, thank God, is soon to be taken away and given
to the Prince of Peace. As death is the result of sin, so are pestilences, tornadoes,
etc.
By one
man's disobedience, death with
its numerous channels of sickness and disaster passed upon all men, and those
who meet it in one way avoid it in others; but all meet it in some form.
This
will be apparent when we remember that when Adam became a sinner, not only did
the curse of death
fall upon
him, but the entire dominion of his kingdom-the earth -suffered, and is in a
cursed condition. (Gen. 3:17.) For a time Satan is permitted to usurp the
dominion of earth, and while seemingly working out his own plans, he at the
same time acts as the agent of justice, to execute the penalty of sin. This being
true, he is the one who by permission exercises the destructive power upon the
earth; and Jehovah does not interfere because mankind has justly come under the
curse of a violated law, death; and because man is gaining a valuable lesson under
the present dominion of evil and death, which will benefit him when the curse is lifted not only legally, but actually, by the Redeemer who for this cause was manifested
"that he might destroy DEATH [the
great catastrophe in all its forms] and him that hath the power of death, [and
who brings to pass the various calamities] that is, the devil."
As
soon as the new Prince, Immanuel, takes possession of the Kingdom, a great
change will begin, both in the world of nature and of mankind. The curse being
canceled will be removed, and the blessings purchased by the "precious
blood of Christ" will be bestowed. So great will be the change under the
new administration, that in symbol it is called a new heavens (new spiritual
ruling power). Behold he will make all things new; he will renew or restore all things to
harmony with God, and to a condition which from God's standpoint, is "very
good."
Hence
we regard those disasters, not as special punishments, but as parts of the
general curse, results of sin; but all working out in harmony with God's design
an ultimate good to those rightly exercised thereby. We have heretofore seen that the Prophet Job
was made a type of mankind; that the disaster and trouble and losses which
befell him illustrated the losses sustained by mankind, and that his
restoration to favor and after-blessing, foreshadowed the "restitution of
all things" to mankind. (Acts 3:19.) And we call to mind that the source
of his trouble was Satan (Job 1:12), whom God in wisdom permitted to have power over him. As
then the whirlwind, etc., was the agent of Satan, so we claim it is today. So,
too, it was in Jesus' day. Jesus did not go about opposing the Father's will.
If the Father had caused the death of Lazarus, would Jesus have opposed him by undoing his work?
If Jehovah had caused the storm on the Sea of Galilee, which nearly overwhelmed
the Lord and his disciples, would Jesus have been justified in stilling the
tempest? But if the sickness and death and storms which Jesus counteracted
were the work of Satan, the present "prince of the world," then all
is clear, and we and all creation groan and travail and wait for the glorious
reign of the new prince, whose relief is foreshadowed by the acts of his
earthly ministry, praying, "Thy Kingdom come, thy will be done on
earth." When the night of sin and suffering and weeping is over, and the
Sun of Righteousness arises with healing in his wings for the various troubles
of man and of earth, the mists of ignorance will be dispelled, and it will be
seen that not Jehovah, but man's sin and his present prince, Satan, has been
the direct cause of earth's woe and sorrow.
"We
live in a world in which all things are passing away. Kingdoms, empires,
cities, ancient institutions, families, all are liable to change and
corruption." These are words of an eminent theologian preached in 1858.
How markedly true are these words today, over one century later and worldwide
in scope! This being true, it seemed quite appropriate that one should make
another trip to visit brethren in the British Isles as an indication of
"the tie that binds" us all together in the unity in Christ.
It
was a wonderful trip by air from New York to London, and delightful to be
warmly welcomed on arrival by members of a gracious family with whom we have
had sweet fellowship in the Lord for a number of years. The class meeting that
evening began the series of talks that were to be given almost daily for the
next four months. The next few days were spent with Brother Gordon Chilvers,
who had very kindly agreed to arrange my itinerary for the duration. This was
much appreciated in view of his many other commitments at work and in Christian
service in the area.
From
this point onward throughout the trip the pleasure and profit derived from
personal fellowship and the discussion of the Lord's Word cannot be estimated.
It has always been a characteristic of our British brethren to be familiar with
their Bibles, many of which were "dog-eared." The fellowship was
sweet and restful in view of these turbulent times and interested attention
was given to our discussions of Bible subjects.
The
first convention was held at Blaby, in the Midlands, May 25-26, and featured a
good program. About 100 friends were in attendance and profited by the
discussions of various speakers on such themes as "living temples";
"sitting and coming," Matt. 26:64; "lost and found," Luke
15; a symposium on "the challenge of our times," Rom. 12:1-2; and
"the guidance of God." Then came visits to Manchester, Bury, Belfast,
and on to the convention at Portrush, June 1-3, with some 50 in attendance.
Here
there was a variety of talks on character building with many helpful
suggestions on how this can be done. There were good discussions of Bible
topics between meetings including differences of opinion, which gave room for
a brotherly approach and conclusions.
The
next 18 days were spent in Scotland visiting the brethren in Glasgow, Dundee,
Brechin, Montrose, Johnston, and Moffat. Only a handful of brethren remain of
those with whom I had sweet fellowship in the truth many years ago. It was
good to see once more the faces of those known and loved in the Lord and to
exhort one another to continued fellowship and faithfulness to the end.
June
23-28 was spent in Northern Ireland - Londonderry, County Fermanagh,
Belfast-and in Eire with the friends in Dublin. We rejoiced together in our
hope in Christ and the signs of the times indicating the early assumption by
Christ of his Kingdom rule. We had much good fellowship during this time
encouraging one another to press on in the way of the Lord.
Then
by plane back to England and from June 29 till July 12 we spent happy hours
with the Midland brethren. Here were many opportunities for service and
experiencing the loving hospitality of the brethren in their homes. The warmth
of Christian affection and the practice of it in driving me around to the
various scheduled meetings was most enjoyable.
A
convention was held at Liverpool July 6 and 7 and we had splendid fellowship
and helpful discourses which dealt with the heavenly Jerusalem; Bible stones;
God's gifts; songs of the Pilgrims; and lessons from Peter. It was here that I
had the privilege of renewing fellowship with Brother and Sister P. L. Read of
St. Louis, Mo., who had shortly before arrived in England. (Brother E. K.
Roberts had kindly relinquished his place on the program so that Brother Read
might address the brethren.)
The
next two weeks brought me into the London area where we renewed fellowship
with old friends at Central London, West Wickham, Welling, Aldersbrook, Forest
Gate, Eastbourne, Bexhill, Greenford, Hitchin, and Harpenden, bringing back
happy memories of previous visits. In all these places we rejoiced together in
the knowledge of the grand purposes of our heavenly Father and exhorted one
another to greater faithfulness. At Harpenden I spent several days with Brother
and Sister Adam Rutherford of Pyramid fame and had most interesting discussions
re the Great Pyramid of Gizeh. We have been friends for more than half a
century.
The
Maranatha Convention was held August 3-10 in a beautiful country setting,
restful and relaxing. Approximately 200 attended and the love of the brethren
was everywhere to be seen. The various talks dealt with two major themes; one,
the imminent coming of Christ, and, two, certain Bible prophecies dealing with
the events surrounding Christ's secondadvent. Whether one agrees or disagrees
with the conclusions offered by the various
speakers regarding the second advent of Christ, none could find fault with the
loving Christian spirit in which the whole proceedings were carried forward.
From
here the journey took me to Langley, Ipswich, Downham Market, Coventry,
Lincoln, Sheepie Magna, Wokingham, Aylesbury, Gloucester, Coventry, Crick, Blaby, Rugby, and Northampton. In each place was the same sweet spirit of the
Lord as we took counsel together. Then came London with its annual convention
at Conway Hall, Aug. 31-Sept. 2, with around 200 present. The discourses here
were along the line of character development in the likeness of Christ and
included a panel discussion of the following Scriptures: Rev. 20:7-9; Matt.
13:47-50; Luke 21. These Scriptures indicate some of the thoughts and subjects
with which the friends are concerned, looking for "that blessed hope"
held out by the Lord and his apostles.
At
the close of this convention one of the young brothers very kindly set aside
one week of his vacation in order to take me in his car to the final
appointments of my schedule. We had good fellowship as we rode and Bible
discussions on matters very dear to our
hearts. We went to Yeovil, Paignton, Bristol, Cardiff, and Windsor. At Cardiff
a convention was held September 7-8 with approximately 70 brethren present.
Here were discussed matters relating to Christ's imminent coming and our proper
attitude thereto. Talks were given on Isa. 49:3; 2 Pet. 3:1; spiritual
sicknesses; amazing grace.
Here
again were more warmhearted brethren who were most hospitable, and with whom we had the sweetest fellowship.
By now, however, the flesh was beginning to become weary while, at the same
time, the spirit was much invigorated.
At
various times during these months I had the privilege of fellowshipping with
Brother and Sister Iannaccone at several points where we jointly served.
My
final stop was at Windsor and here again loving hands tended to my needs. On
September 10 I went to the London Airport
and was happy to see a number of brethren on hand to wish me bon voyage, a final token of that Christian
love and goodwill so encouraging in these perilous times. The plane was some
two hours late in leaving, so we
all had a chance to continue fellowship in the spirit of our calling in Christ.
The flight from London to Chicago was wonderfully easy and in due time I was
welcomed into a loving home in Batavia, Ill., for a few days' rest.
I
was asked to convey to the brethren in the United States the warm Christian
love and best wishes from the British brethren. Several classes expressed their
thoughts by a Scripture text; amongst these were: Londonderry, Northern
Ireland, 1 Pet. 5:10; Latchford, England, 2 Thess. 3:16; Aldersbrook, London,
Phil. 4:19; Forest Gate, London, Eph. 3:16-19; Conway Hall, London Convention,
1 Cor. 15:58; and Cardiff, Wales Convention, Psa. 31:23-24.
It
would give me the greatest pleasure to make mention by name all the dear
brothers and sisters who did so much to make my visit in Great Britain so
pleasant and spiritually profitable, and in whose homes I found the peace of
Christ and the spirit of the Master, but space forbids. As I flew homeward,
memory delighted to recall the loving faces and the warm handshakes and to once
again walk with them all in peace and quietness. They may be sure that my heart
fully reciprocates the kind good wishes given me by the brethren throughout the
trip. Let us commit our ways to the Lord in these perilous times and let the
world fight its fight: the Lord will supervise and the results will be glorious
eventually. We should lay hold upon the glorious things set before us and not
only stand ourselves, but help all those begotten of the same spirit stand
complete in him. By and by God's loving care over all his creatures will be
manifested in the glorious kingdom of his dear Son for the blessing of all.
Then all will see that God so loved the world as to give his Son to die for us
and to thus open the way for his Kingdom blessings.
- A. L. Muir
Question:
Does
this passage refer to the bodies of individual Christians, or to the one body
of Christ (described by the Apostle in the 12th chapter of 1st Corinthians) of
which each true Christian is a member?
Regardless
of the answer to the foregoing, how are we to understand the word
"vile" in this connection? (According to modern dictionaries the word
"vile" means worthless, despicable, morally base, depraved.)
Answer:
Let
us first study the Greek word here translated "vile." For the benefit
of English students who have had little or no experience with Greek word
studies, may we suggest the following procedure:
1.
Turn first to Strong's Concordance, under the word "vile." This will
be found listed on page 1098. On that page it will be noted that the word
"vile" (in Phil. 3:21) is a translation of Word No. SG5014.
2.
Word No. SG5014 appears on page 70 in the Greek dictionary at the back of the
concordance, and is the Greek word "tapeinosis."
3.
"Tapeinosis," it will be seen, means "depression (in rank or
feeling). "
4.
Refer next to the Englishman's Greek Concordance of the New Testament, to the
English and Greek section, commencing on page 873.
In
this section turn to the word "vile" (page 939). It will be noted
that the word "vile" is used to translate a number of Greek words.
However, our present study has to do with only one of these, namely,
"tapeinosis," which is the third on the list, the reference being to
page 720.
5.
On turning to page 720 we find all the verses in which "tapeinosis"
occurs, listed in scriptural sequence. We note also that they are four in number,
and that "tapeinosis" is only once translated "vile."
(Scholars are agreed that "vile" is a poor translation here; the
word "humiliation" is preferred.)
Let
us now consider the four scriptures in which "tapeinosis" appears,
postponing our consideration of Philippians 3:21 until after we have examined
the other three scriptures.
(1) Luke 1:48
"For
he bath regarded the low estate
(tapeinosis)
of his handmaiden. "
The
Virgin Mary is the speaker here. She is making no reference to her body. (If
she were, it is inconceivable that she would call it vile.) Actually she is
contrasting her then lowly social status with the lofty status of the house of
David from which she sprang.
(2) Acts 8:33
"In
his humiliation
(tapeinosis)
his judgment was taken away."
The
reference here is to Jesus, he who was "holy, harmless, undefiled"
(Heb. 7:26), and whose body, therefore, could not have been, at any time,
vile.
Actually
the body of Jesus is not under consideration in this passage. Instead, the
entire period of his life on earth is under review. From the cradle to the
grave, his whole career had been one of humiliation, and it is to this that the
prophecy of Isaiah, expounded by Philip to the Ethiopian eunuch, drew
attention.
(3) James 1:9, 10
"Let
the brother of low degree rejoice in that he is exalted: but the rich, in that he is made low (tapeinosis)."
A
rich brother is not here exhorted to rejoice that his body is made vile. (Such
an exhortation would surely fall on deaf ears, if anyone were so foolish as to
offer it.)
The
rich brother may, however, (and, indeed, he must, if he is to be a
more-than-conqueror) learn to distinguish the true riches from those of earth,
and to lay them up, "where neither moth nor rust doth corrupt, and where
thieves do not break through nor steal" (Matt. 6:19-21). If, in the Lord's
providence, the best way for him to learn this lesson is by being "made
low" (by being stripped of his earthly riches and social status) he is to
rejoice therein.
This
concludes our review of the meaning of "tapeinosis" in 3 of its 4
occurrences in the New Testament.
(4) Philippians 3:20, 21
Let
us now turn to our text, and see if the foregoing study throws any light on the
word here. While not conclusive, the fact that in none of the other three
occurrences does "tapeinosis" refer to an individual's body, but in
each case has reference to his (or her) lowly social status; this fact, we say,
suggests that the same meaning is likely to hold true here, too.
First,
however, we must secure a better translation than the Authorized Version given
at the head of this question. (All scholars are agreed that our Authorized
Version, in this text, leaves much to be desired.) A preferred translation is
submitted below:
"For
our citizenship [margin: commonwealth] is in heaven; whence also we wait for a
Savior, the Lord Jesus Christ: who shall fashion anew the body of our humiliation [tapeinosis] that it may be
conformed to the body of his glory, according to the working whereby he is able even to
subject all things unto himself" (American Revised Standard Version, 1901
edition).
Now
for our question: In these two verses, is the Apostle contrasting the
individual flesh and blood bodies of the members of the Church on earth with
the spiritual bodies they will have in heaven, or is he contrasting the lowly
status of Christ's body (the Church) on earth with the lofty status it will
have when the Lord returns for her?
As
indicated in the foregoing, there is a strong presumption (from our examination
of the other three occurrences of "tapeinosis") that the reference is
not to the individual bodies of Christians, but to the mystical body of Christ. However, the
context must decide this question. This being true, the question remains one of
interpretation. In all matters of interpretation, there is room for different
opinions. Our own understanding, submitted with due regard for the views of
others who may think differently, is that the context supports the viewpoint which interprets the passage
as having reference to the mystical body of Christ, not to the individual
bodies of its members.
St.
Paul's general line of argument seems clear: In the company of professing
Christ-followers there are two main groups--the true and the false. They are
easily distinguished, not by slight differences of viewpoint on some
"hard to be understood" points of doctrine on which even inspired
Apostles differed (2 Pet. 3:16), but by the general tenor of their lives. The
false are described as of earthly mind-who live as enemies of the cross of
Christ (Phil. 3:18, 19). The true are not to be content with merely adding to
their store of knowledge, but, as Moffatt's choice translation puts it,
"We must let our steps be guided by such truth as we have attained"
(Phil. 3:16). This must be true both of the mature and the immature (Phil.
3:15). It is mandatory in the Christian experience that each fresh item of
truth understood be promptly put into practice. At once it is to have its place
in "guiding the steps." This principle was so elementary with Paul
that he could, in all humility, consistently urge upon the brethren not merely
that they pay attention to his teaching, but that they copy him -- and even
were to take note of those who lived by the example he set (Phil. 3:17, 18, Moffatt).
Then
comes the great contrast, which we may well believe was ever present to his
mind-the state of humiliation in which the true Church, the Body of Christ, was
to complete its course, and the state of glory to which she would be changed.
"When Christ, who is our life, shall appear, then shall ye also appear
with him in glory" (Col. 3:4). "Then," as Brother Russell
has so well expressed it (Reprints, p. R1102), "the Church shall in
reality be a glorious body, a body suitable in every way for the high position
she shall fill as the Bride of Christ -- the companion of the Son of God for
all eternity, his joint-heir in all things, and his efficient and thoroughly
capable coworker in the great mission to which Jehovah bath appointed the
Christ -- Head and Body --Bridegroom and Bride. Together they shall constitute
the great Prophet, Priest, and King whom Jehovah hath anointed; and their glory
shall appear to all intelligent creatures in heaven and earth."
-
P. L. Read
Standing
at the portal of the opening year,
Words
of comfort meet us, hushing every fear;
Spoken
through the silence by our Father's voice,
Tender,
strong and faithful, making us rejoice.
Onward,
then, and fear not, children of the day;
For
His Word shall never, never pass away.
"I,
the Lord, am with thee, be thou not afraid;
I
will help and strengthen, be thou not dismayed.
Yea,
I will uphold thee with Mine own right hand;
Thou
art called and chosen in my sight to stand."
Onward,
then, and fear not, children of the day;
For
His Word shall never, never pass away.
For
the year before us, oh, what rich supplies!
For
the poor and needy, living streams shall rise;
For
the sad and mournful, shall His grace abound;
For
the faint and feeble, perfect strength be found.
Onward,
then, and fear not, children of the day;
For
His Word shall never, never pass away.
He
will never fail us, He will not forsake;
His
eternal covenant He will never break;
Resting
on His promise, what have we to fear?
God
is all-sufficient for the coming year.
Onward,
then, and fear not, children of the day;
For
His Word shall never, never pass away.
-
Frances R. Havergal
Nellie
Buczak, Chicago, Ill.
Evelyn
Dickens, Sussex, England
Sr.
F. A. Dungate, Lincoln, England
Eva Gero, E. Liverpool, Ohio
Aquila Goucik, Charleroi Pa.
Ethel
A. Hapgood, Seattle, Wash.
Annie Hargrave, Orillia, Ont.
W.
Waldrop Lowry, Richmond, Va.
Albert
G. Messersmith, St. Paul, Minn.
Willie
Meyer, Oak Ridge, Tenn.
Beatrice
N. Nesbit, Asbury Park, N. J.
Theodore
Oxford, Bangor, Pa.
Herbert Rutemiller, Miami, Fla.
Paul
Sears, Jamestown, Cal.
Charles
Smith, E. Rutherford, N. J.
August
Swanson, Chico, Cal.
Edith
L. Wheelock, Minneapolis, Minn.
1969
Index
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