VOL.
LII. May/June 1969 No. 3 A Meditation for Whitsuntide"If by
any means I may advance to the earlier resurrection WHITSUNTIDE
has been observed for many centuries by many Christians as the memorial of the
day of Pentecost, which occurred fifty days after the resurrection of our
Lord. On
that day the Holy Spirit descended upon the early disciples in "tongues of
fire," as a visible sign of their setting apart to the service of God, and
of the beginning of a new life within them, wherein they should "walk, not
after the flesh, but after the Spirit." Not
since that day has the Spirit been visibly bestowed; yet every true child of
God is aware that he has received the same begetting. "You have an
anointing from the Holy One, and ye all know it." - (l John 2:20). What
is the purpose of this begetting? What is the meaning of the gift, and what is
the intent of Him who bestows it? Is it that the recipient might "speak
with tongues," or that he should thenceforth have an access-or an excess
of emotional religious fervor? Nay; it is of far greater significance and
consequences. Jesus,
in His patient effort to make clear to the Jewish ruler Nicodemus some of the
things of the spirit world, told him that "that which is born of the flesh
is flesh, and that which is born of the Spirit is spirit." This statement
seems basic and clear. It may be logically expanded to say: "That which is
begotten of the flesh will be born [if not stillborn] a being of flesh; that
which is begotten of the Spirit will be born [if it comes to birth] a
spirit-being," The birth follows the begetting, and partakes of its
nature. In
the same conversation Jesus explained that those "born of the Spirit"
have powers of action and of invisibility to human perception totally unknown
to man. "The wind blows where it chooses, and you hear its sound, but you
do not know where it comes from or where it is going. So it is with every one
who has been born of the Spirit." "God is a spirit"; "heaven is His throne and
the earth is His footstool. The nature, laws, and conditions of the spirit
world are vastly different from those of the earth. In the one particular of
temperature the physicists and astronomers tell us that the universe has a
range of tens of thousands of degrees Fahrenheit; our human life can endure a
variation of "barely' one hundred fifty degrees. We cannot conceive of
life existing at four hundred degrees below zero, or at ten thousand degrees
above; yet the spirit world has joyful existence under these and other inconceivable
conditions, If
we were planning to move our residence to, say, Africa or Australia, we should
try to learn all we could about life there-in fact to go there in our minds and so prepare ourselves for our new
environment. We would commence our new life there in anticipation; and that is exactly what the pentecostal begetting
of the Spirit is--the mental seed-planting of a new spirit-life; a "lively
hope," or new hope of life. To this embryonic spirit-life such various
Scriptures refer as: "a new creature"; "the renewing [literally,
up-newing] of your mind"; "walking in newness of life";
"set your affections on things above"; etc. "There
is a physical body, and there is a spirit body." The change from one to
the other, tremendous as it is, is a mere detail to the power with which the
begotten one has to do. The actual operation is dismissed in the Scriptures in
a few sentences. "He giveth it a body as it pleaseth Him." "He
will change the body of our humiliation into the likeness of His own glorious
body." Moreover, this change will be accomplished instantaneously,
"in a moment, in a twinkling of an eye." But
the mental, moral, and emotional transformation from the human to the spirit
nature is a far more complicated and lengthy process, and requires the candidate's
full, continuous, and careful cooperation. Practically the whole of the New
testament is devoted to describing, facilitating, and inspiring this process.
It requires rigid self-abnegation, self-discipline, and self-sacrifice, that
is, of the human self. "The flesh-desires oppose the spirit, and the
spirit-desires oppose the flesh, for these are contrary to each other; that not
whatsoever things ye may be wishing, these
ye should be doing." Every
sincere candidate for spirit-birth knows this to be true. What
does it mean to us? Are we carefully cherishing and cultivating that flame of
life that we have received, or are we permitting "the cares of this world
and the deceitfulness of riches" to "quench the Spirit"? Are we
"putting to death the deeds of the body" that we may live; or are we
"living after the flesh," which is mortal-"death-doomed"?
Are we "giving ourselves wholly to these things, that our profit may be
manifest to all," as the Apostle advised his "beloved son"
Timothy? Are we cultivating and bringing forth in our lives the ripening
"fruit of the Spirit, which is love, joy, peace, long-suffering,"
etc.; or are the "works of the flesh" still all too manifest in our
relationships-family, church, business? Is our love like God's sunshine and
rain, universal and impartial-"perfect," as Jesus admonished us it
should be; or is it sectional (sectional) -- only for those who agree with us? These
are practical questions, of supreme importance. They should be addressed, in
all seriousness, to ourselves. "Examine yourselves, whether ye be, in the
faith"-not a creed, but the confidence and reliance in and upon the Lord,
with reason on your part for Him to have faith in you. "Prove ye yourselves. Or do ye not know yourselves that
Jesus Christ is in you, unless you are disapproved?" For
"if we examine ourselves, we should not be judged. But when we are judged
by the Lord, we are corrected, that we may not be condemned with the
world." "Quench
not the Spirit." -
H. E. Hollister ------------------------------------------ (Note:
Scriptural quotations in the foregoing article follow the text of the three
oldest Greek MSS., and the literal renderings of the Emphatic Diaglott,
Rotherham, and Strong's Greek Dictionary.) Has Judgment Day Begun?"God hath appointed a
day in which He will judge the world in righteousness by that Man
whom He
bath ordained, whereof He hath given assurance THE
words of our text are those of the Apostle Paul, spoken from Mars' Hill, in his
celebrated discourse to the men of Athens. Of such great import are his words
that they have been inscribed in Greek on a bronze plaque on the hillside. Some
have expressed the thought that we may have already entered a Judgment Day, if
not the Judgment Day of our text, and have asked the question: Has
Judgment Day begun? Before
attempting an answer to this question, let us consider the two terms
"judgment" and "day" and see how they are employed in the
Scriptures. The
term "judgment" signifies more than merely the rendering of a
verdict. It includes the idea of a trial, as well as a decision based upon that
trial. And this is true not only of the English word judgment but also of the
Greek word which it translates. The
term "day," both in the Scriptures and in common usage, though most
frequently used to represent a period of twelve or twenty-four hours, really
specifies any definite or special period of time. Thus, for instance, we speak
of Noah's day, Luther's day, Washington's day; and thus in the Bible the entire
time of creation is called a day, where we read of "the day that Jehovah
God made the earth and the heavens" (Gen. 2:4) -- a long, definite period.
Then we read of "the day of temptation in the wilderness" -- forty
years (Heb. 3:8, 9); also of the "day of Christ," the "day of
judgment," and "His day"; terms applicable to the Millennial
Age, in which Messiah will reign over, rule, and judge the world in
righteousness, granting trial as well as rendering sentence. Those who will
carefully consult a complete concordance of the Bible with reference to the Day
of Judgment, and note the kind and amount of work to be accomplished within
that period, will soon see the absurdity of the common view of a twelve or
twenty-four hour day, and the necessity
for giving to the term "day" its wider significance. The
Scriptures make mention of a number of judgment days. Two of these relate to
the human race as a whole. Between these two, several others are stated as
taking place. The
first of the world's two judgment days was at the beginning, in the Garden of
Eden, when the whole human race was judged representatively in Adam, its head.
Some have been disposed to resent this judgment, insisting that Adam
misrepresented rather than represented them, but God, whose wisdom is infinite,
states the contrary to be true. The
second and final Judgment Day for the world is yet future, when each will be
judged individually. WHO WILL BE THE JUDGE?We
are further informed that when God gives the world this individual trial, it
will be under Christ as judge, whom God will thus honor because of his
obedience even unto death for our redemption. God has highly exalted him, even
to the divine nature, that he may be a Prince and a Savior (Acts 5:31), that he
may be able to recover from death and grant judgment (including trial) to all
whom he purchased with his own precious blood. Since it is the plain
declaration of Scripture that "God has committed all judgment unto the
Son," and has given him "all power in heaven and in earth,"
there is nothing to dread, but on the contrary, there is great cause for
rejoicing on the part of all, in looking forward to the judgment Day. The
character of the judge is a sufficient guarantee that the judgment will be
just and merciful, with due consideration for the infirmities of all, until
the willing and obedient are brought back to the original perfection lost in
Eden. With this conclusion all the prophetic declarations agree. It is
written: "With righteousness shall he judge the world, and the people with
equity." - Psa. 98:9. BY WHAT LAW WILL THE WORLD BE JUDGED?This
coming judgment will be on exactly the same principles as the first. The same
law of obedience will be presented, with the same reward of life and the same
penalty of death. And as the first trial had a beginning, progressed, and
culminated in a verdict and sentence, so also will the second; and the
sentence will be life to the righteous and death to the unrighteous. The
second trial will be more favorable than the first because of the experience
gained under the results of the first trial. Unlike the first trial, the second
trial will be one in which every man will stand the test for himself alone and
not for another. None will then die because of Adam's sin or because of
inherited imperfections. It shall no more be said, "The fathers have
eaten a sour grape and the children's teeth are set on edge; but he that eateth
the sour grape, his teeth shall be set on edge." "The soul that
sinneth, it [and not its children] shall die. "- Jer. 31:29, 30; Ezek.
18:4. Under
the reign of Christ, mankind will be gradually educated, trained, disciplined,
until they reach perfection. And when they have reached perfection, perfect
harmony with God will be required, and any who then fall short of perfect
obedience will be cut off, being judged unworthy of life. God had a right to
demand perfect obedience of Adam, since he was created perfect; and he will
demand the same of all men when the great work of restoring them is complete.
None will be permitted to have everlasting life who then in the slightest
degree fall short of perfection. To fall short of perfection, then, will be to
sin wilfully against full light and perfect ability. We
do not wish to be understood as ignoring the present responsibility of the
world, which every man has, according to the measure of light enjoyed, whether
it be much or little, whether it be the light of nature or of revelation.
"The eyes of the Lord are in every place, beholding the evil and the
good," and "God shall bring every work into judgment, with every
secret thing, whether it be good or whether it be evil" (Prov. 15:3;
Eccles. 12:14). The good and evil deeds of the present time will receive a just
recompense of reward either now or hereafter. JUDGMENT OF THE
NATIONS
Between
the world's two judgment days discussed foregoing, a period of about six
thousand years intervenes. During this long period, God has been selecting two
special classes from among men, and specially trying, testing, disciplining,
and training them to be his honored instruments during the second of the
world's judgment days. These
two classes are respectively designated, by St. Paul as the "house of
sons" and the "house of servants" (Heb. 3:5, 6), the former
being composed of those overcomers tried and found faithful during the
Christian dispensation (the Gospel Age), and the latter being composed of the
faithful overcomers who lived before the Christian dispensation. Those who
successfully pass the trial for either of these special classes will not come
into judgment (including trial) with the world, but will enter upon their reward
when the world is coming into its second judgment day. They will be God's
agents in the blessing of the
world; in giving to men the instruction and training necessary for their final
testing and judgment. "Do ye not know that the saints shall judge the
world?" - 1 Cor. 6:2. The
world's second judgment day is immediately preceded by a judgment of the
nations, as such. They are to be judged politically, ecclesiastically, and
socially. Many Scriptures make this clear. However, while noting these, it is
important to bear in mind the difference between national judgment and
individual judgment. While the nation is composed of individuals, and
individuals are largely responsible for the courses of nations, and must and do
suffer greatly in the calamities which befall them; nevertheless the judgment
of the world, as individuals, will be distinct from its judgment as nations.
The day of individual judgment for the world will be the Millennial Age, as
previously noted. Then, under the favorable conditions of the New Covenant, and
granted a clear knowledge of the truth and every possible assistance and
incentive to righteousness, all men individually, and not collectively as
nations, will be on trial, or judgment,
for eternal life. The
judgment of the nations which precedes this individual trial is a judgment of
men in their collective capacities. The civil institutions of the world, social,
political, religious, have had a long lease of power. And now, as the
"Times of the Gentiles" come to a close, they must render up their
accounts. And the Lord's judgment, expressed beforehand by the Prophets, is
that not one of them will be found worthy of a renewal of that lease or a
continuance of life. The decree is that the dominion shall be taken from them
and that he whose right it is shall
take the Kingdom, and the nations shall be given to him for an inheritance. -
Ezek. 21:27; Dan. 7:27; Psa. 2:8; Rev. 2:26, 27. Let
us listen to a few passages from the pen of other Prophets which bear directly
on this subject: "Come near, ye nations, to hear, and hearken, ye people .
. . for the indignation of the Lord is upon all nations, and his fury upon all
their armies" (Isa. 34:1, 2). Again: "The Lord . . . is an everlasting
King; at his wrath the earth shall tremble, and the nations shall not be able
to abide his indignation" (Jer. 10:10). "A noise shall come even to
the ends of the earth; for the Lord hath a controversy with the nations. Thus
saith the Lord of hosts, Behold, evil shall go forth from nation to nation,
and a great whirlwind [that is, intense and complicated trouble and commotion]
shall be raised up from the coasts of the earth. And the slain of the Lord
shall be at that day from one end of the earth even unto the other end of the
earth." - Jer. 25:31-33. In calling attention to this subject, it is not our intention to arouse a mere sensation or to seek to gratify idle curiosity. Nor can we hope to produce in the minds and hearts of men such a condition of repentance as would work a change in the present social, political, and religious order of society, and thus avert the calamity. All the powerful causes which produce the trouble have been long at work; and no human power is able to arrest their operation and progress toward their certain end. No hand but the hand of the Lord could stay the progress of the present current of events, and his hand will not do so until the bitter experiences of this conflict shall have sealed their instruction upon the hearts of men. Our only object, therefore, in mentioning the subject at all, is to forewarn, forearm, comfort, encourage, and strengthen the "household of faith," so that they may not be dismayed but be enabled to look beyond the severest measures of divine disciplining in the chastening experiences of the world and see by faith the glorious outcome in the precious fruits of righteousness and enduring peace. HAS THE JUDGMENT DAY OF THE NATIONS BEGUN?As
we look about us and note the conditions in the world today, it is difficult to
escape the conclusion, especially when these conditions are considered in
connection with time prophecies, that the nations have already entered their
judgment day, that they are even now being weighed in the balances and found
wanting. Indeed, for years it has been seen that the gathering of the nations
and assembling of the kingdoms, preparatory to pouring upon them his
indignation, "even all his fierce anger," as yet another Prophet
(Zephaniah 3:8, 9) graphically describes it, has been in process. Modern
discovery and invention have made the remotest ends of the earth neighbors to
each other. Travel, mailing facilities, the telegraph, the telephone, the radio
and television have brought all the world into a community of thought and
action hitherto unknown. Truly, the nations are "assembled" in a
manner not expected, yet in the only manner in which they could be assembled, namely, in common interest and
activity; but alas, not in brotherly love, for selfishness marks every step of
this progress.
The spirit of enterprise, of which selfishness is the motive power, has
prompted the construction of the railways, the steamships, the airplanes, the
telegraphs, the cables, the telephones, the radios, the television sets.
Selfishness regulates commerce and international relationships, and every other
energy and enterprise except the preaching of the Gospel and the establishment
of benevolent institutions; and even in these it is to be feared that much that
is done is inspired by motives other than pure love for God and humanity.
Selfishness has gathered the nations and has been steadily preparing them for
the predicted, and now fast approaching, retribution which is so graphically
described by the Prophet as the "fire of God's jealousy," or anger,
which is about to consume utterly the present social order. Yet this is
speaking only from the human standpoint. From the standpoint of the Prophet,
this gathering of the nations is ascribed, not to man's own efforts, but to
God. Both standpoints are true; for while man is permitted the exercise of
his free agency, God, by his overruling providence, is shaping human affairs
for the accomplishment of his own wise purposes. And therefore, while men and
their works and ways are the agents and agencies, God is the great Commander
who now gathers the nations and assembles the kingdoms from one end of the
earth to the other, preparatory to the transfer of earth's dominion to him
"whose right it is" -- Immanuel. The
Prophet tells us why the Lord thus gathers the nations, saying, "That I
may pour upon them mine indignation, even all my fierce anger." This
message would bring us sorrow and anguish only, were it not for the assurance
that the results shall work good to the world, overthrowing the reign of
selfishness and establishing, through Christ's Millennial Kingdom, the reign of
righteousness referred to in the words of the Prophet: "Then will I turn
unto the people a pure language [their communications with each other shall no
longer be selfish but pure, truthful, and loving, to the intent] that they may
all call upon the name of the Lord, to serve him with one consent." CLOSING THOUGHTSW e
see the deepening clouds of trouble. We hear the thunder tones of judgment that
"call the earth from the rising of the sun unto the going down
thereof" (Psa. 50:1) -- from the east to the west. We see the lightning
flashes of truth and righteousness, and observe how the whole earth is now in
the shaking process which will eventuate in the complete overthrow of all
existing institutions, systems, and governments. Present events indeed speak
in trumpet-tones. Even as these words are being set up in type, a military
expert (note--not a preacher but an army general) ends his radio newsbroadcast
with a quotation from the Bible: "A sound of battle is in the land, and of
great destruction" (Jer. 50:22). How shall we regard these things? Surely,
dear reader, it will be with thoughtful and reverent hearts! In this eventful
period everything that can be shaken will be shaken, that only the unshakeable
things of truth and righteousness may remain (Heb. 12:25-29). Everyone called
to a share in the coming Kingdom must be a lover of righteousness, one who will
courageously and loyally exercise an influence which is always favorable to
righteousness, justice, mercy, and peace. All others will be shaken out. In the
end only the true will remain. "Seeing that we look for these things, [let
us] be diligent, that we may be found of Him in [inward] peace, without spot,
and blameless," as the Apostle exhorts. - 2 Pet. 3:14. When
our Lord was here in the flesh, the destruction of Jerusalem and the utter ruin
of Palestine were close at hand. In those days our Savior forewarned his
disciples against laying up treasures for themselves on earth. His counsel and
advice to them was to lay up their treasures in heaven, and in the end they
would find them there. The Lord's true people of today occupy a similar position.
The great, symbolic-burning day is near. Christendom is about to be destroyed.
In this great symbolic conflagration the possessions of earth will be
valueless. The opportunities for laying up treasures in heaven will soon be
overpast. Let us, therefore, brethren, heed the Master's words, dedicating, or
rededicating, as the case may be, our all of earthly life and fortune upon his
altar and seek to employ time, talent, and ability in the service of him who
hath called us from darkness to light; of him who will at last welcome the
faithful to the place that he has gone to prepare, in the Father's house of
many mansions; for there we shall find the heavenly treasures that can never
fade, never tarnish, never rust, and the glory and luster of which will abide
throughout all time. Amen. -
Condensed from "The Herald," August, 1940. "The Effect of Every Vision""We see not our signs.
There is no more any prophet, IN
THESE few words of our text, beautiful even in their pessimism, there is summed
up all the despair and all the hopelessness of a generation that had lost its
youthful enthusiasm. In the early flush of youth they had eagerly embraced all
the good promises of the Prophets and looked forward with earnest longing to
the day when their golden words would be fulfilled in dazzling reality. They
had dreamed dreams and seen visions, and in all those dreams and all those
visions they had pictured themselves as the favorites of God, called and chosen
by him to be his associates in the day upon which he would arise to rule the
nations. They ardently desired a rule of righteousness upon earth and the overthrow of evil.
They loved the name of the Lord and they wanted to see that beloved name cleared
of the misunderstandings and false charges that had clustered about it. They
had given themselves to God and he had accepted them for his own, to be a
covenant people and a light to the nations, and life had become a different
thing to them. Of course it was unthinkable that they should ever change their
attitude! They had but to wait in the joy of this new-found relationship and
when the day of deliverance dawned, their dearest hopes would be gratified. But
the years went by and a new and unknown factor emerged. . . . There were
disappointment and disillusionment lying in wait to test faith and endurance;
the insidious suggestion that more complete knowledge would reveal the
instability of the foundation upon which those earlier golden visions had been
built; the realization that many of the fond expectations had not
materialized; and, perhaps worst of all, the onset of old age with its
weakening of the natural powers and increasing difficulty of retaining the
intellectual understanding of earlier years. What wonder that these things
manifested themselves in a growing impatience with the enthusiasm of such
prophets as remained in the land and a peevish insistence "there is no
prophet; none there are who can tell us how long"? We
can sympathize with those disappointed Israelites of old, for we ourselves
face a very similar situation. Things have turned out so differently from what
was expected and some begin to doubt the certainty of earlier years. There was
so much zeal and energy expended in those days, so much time and money given to
a work that seemed worthwhile, so much organizing and building, and what has it
all come to? Was it so much a work of the Lord as was thought? .. . Nay,
who are we that we presume to question the wisdom of the Great Shepherd? We may
not have perceived every aspect of the Divine Plan with unquestioned accuracy,
but then a great many Christians throughout the Age have been in that same position.
If we have grown weary of deferred hopes, it is not because our Lord has grown
weary of us. Neither is it necessarily that we are inconstant or changeable;
more probable that we are uncertain.... The
prophets have not failed us. The Holy Spirit is still active in the work of
God, quickening the minds of his people and showing them visions of things yet
to come as the time becomes due for those things to be understood. The drama of
world history has stepped up its pace many times over in these last years; the
succession of events is more rapid, the significance of each world crisis of
greater moment, the possibilities of each situation more far-reaching. We see
with our own eyes that of which our fathers in the faith told us, the
breaking-up of a world order preparatory to the establishment of the Kingdom
of God's dear Son. We see the progressive lining up of all world forces under
the banners of one or other of two Great Powers. We see the land of promise and
prophecy slowly becoming caught between the spheres of influence of those two
Powers as in a pair of giant pincers. We hear the growing demand of Jacob that
he be restored as of right to his ancient inheritance. We perceive these things
and we know what they portend. When the faint-hearted children of Israel came
to Ezekiel with their complaint, "The days are prolonged, and every
vision faileth," the Lord gave him a word for them. We can take that word
to heart, for history has repeated itself. "Tell them therefore, Thus
saith the Lord God; ... the days are at hand, and the effect o f every
vision." Let us give more earnest heed to the sure word of prophecy, for
now, in the world's Saturday night, it speaks with clear voice of the things
that are yet to be, and as we see those things unfold on the screen of world
history, we shall know of a surety that our faith has been well founded and
that to, us belongs the word, "He that endureth to the end, the same shall
be saved." -A.
O. Hudson, Eng. The Pilgrim MinistryAs
we enter the fifty-second year of our association together, it is encouraging
to report that far from diminishing, there is an increasing interest in the
Pilgrim Branch of our ministry. At this time of the year, when most of the
friends are renewing their "Herald" subscriptions, correspondents
frequently take the time to assure us that the services of our traveling
brethren are deeply appreciated. It
facilitates the work and assists those who have matters in charge, when
brethren throughout the country communicate their wishes well in advance, so
that when we are making out schedules we are in a better position to make
appointments. It is helpful, too, if we are informed in advance of the probable
number of discourses desired. During
the past few years there have been a number of additions to our
"Herald" subscription list, and it may well be that some of our readers
are not aware of the availability of the services of our Pilgrim brethren. We
take this opportunity, therefore, of informing such that our traveling
brethren frequently pass through cities where there are only one or two friends
and that arrangements could easily be made for a stop at such points, without
any additional expense, if we were informed in sufficient time to include
such appointment in a Pilgrim's schedule. It will, therefore, assist us
materially, and make it possible to accomplish more in this branch of our
ministry if our readers will let us know their wishes in regard to Pilgrim
visit. Godliness Is Profitable"But refuse profane and
old wives' fables, and exercise thyself Here
we conclude the consideration (begun in the March-April Herald) of the
benefits enjoyed by Christians now, as the result of godliness. As the Apostle
expresses it, in the text at the head of this article: "Godliness is
profitable unto all things, having promise of the life that now is." It
will be recalled that we first discussed "four fundamental benefits of
godliness in this life," namely, (1) justification by faith (2) the gift
of the holy spirit (3) guidance from the Scriptures, and (4) the gradual transformation
of character into the image of the Master, resulting from the first three
mentioned. COLLATERAL PROFITS IN THIS LIFEWe
further noted that, in addition to the four basic benefits of godliness in the
life that now is, there are many other related profits for the godly now, which
in today's language would be called "fringe benefits." A few of these
are spiritual freedom, peace, security, honor and power, pleasure and riches. Christians
are the only free people in the world. In 1776 the Declaration of
Independence proclaimed liberty and truths never before realized: that men are
created equal, have the unalienable rights of life, liberty and pursuit of
happiness. Since then great strides have been made throughout the world in
civil, political, economic, and religious liberty. But Christians are the only
ones really free. They are free from the slavery of Satan, sin, lusts
and passion, and free from fear of
eternal and purgatorial torment. The godly do as they please because
they desire only to do good. They meditate day and night on the perfect law of
liberty, and are Jesus' friends, striving to do whatever he commands. Jesus
promised, "Ye shall know the truth, and the truth shall make you free. . .
. If the Son therefore shall make you free, ye shall be free indeed" (John
8:32, 36). "Peace
I leave with
you, my peace I give unto you: not as the world giveth, give I unto you. Let
not your heart be troubled, neither let it be afraid" (John 14:27). We
often hear people say, "I'm afraid it's going to storm," or "I'm
afraid" of this or that. Such expressions show one's state of mind. Edward
Everett Hale wrote: "Never bear more than one kind of trouble at once.
Some people bear three kinds - all they have had, all they have now and
all they expect to have." This is a pitiful habit to fall into,
especially so because nine tenths of the troubles we imagine never happen at
all. "Today is the tomorrow we worried about yesterday." Another has
said: "Worry is like a rocking chair; it gives you something to do but it
doesn't get you anywhere." If we carry past, present, or future troubles
around, we are not cashing in on our profits, the heritage of the godly, peace. Security
is much
talked of today. We have Social Security and Medicare, Relief, Job Corps,
Unions, Guaranteed Annual Wages, and Life Insurance. We have had wars to end
wars, and to make the world safe for democracy. But today, mirroring the
worldwide trouble and distress, our country is in the gravest danger. The
enormous expenditures on armaments and the prodigal worldwide opposition to communism
is bankrupting our national economy. Despite these devastating conditions God's
children are more secure and safe than is a babe in its mother's arms, because
as Psalm 46 so well expresses it: "God is our refuge and strength, a very
present help in trouble. Therefore will not we fear, though the earth be removed,
and though the mountains be carried into the midst of the sea; Though the
waters thereof roar and be troubled, though the mountains shake with the
swelling thereof. Selah. There is a river, the streams whereof shall make glad
the city of God, the holy place of the tabernacles of the most High. God is in
the midst of her; she shall not be moved: God shall help her, and that right
early." To
have a position of honor and power is one of the greatest urges of this
life. To be godly is the most honorable and powerful undertaking in the world.
Solomon asserts, (Prov. 12:26): "The righteous is more excellent
than his neighbor"; and in Phil. 4:13, St. Paul boasts, "I can do
all things through Christ which strengtheneth me." We are arrayed against
wicked spirit beings occupying ruling positions over this evil world but are
promised victory over them, and that we shall teach them the manifold wisdom
of God (Eph. 3:10; 6:12). The godly are called on to conquer self, and
promised strength to overcome all opposition to their selfdiscipline,
conquests greater than those of Alexander, Caesar, and Napoleon. The wise man wrote: "He
that is slow to anger is better than the mighty; and he that ruleth his
spirit than he that taketh a city" (Prov. 16:32). Pleasure
seems
uppermost with everyone; more than ever, "eat, drink, and be merry"
is the common goal. Christians enjoy the only lasting joys of life, for they
have "all joy ... in believing" (Rom. 15:13), "rejoice in
hope" (Rom. 12:12), "serve the Lord with gladness" (Psa. 100:2),
have "the comfort of God's holy spirit" (Acts 9:31), and have
"joy unspeakable and full of glory" (1 Peter 1:8). These are but a
few of the Biblical expressions describing the extreme pleasures enjoyed by the
godly. Riches
everyone
wants but few gain. There are none so rich as the godly. "All things are
your's; . . . [because] ye are Christ's; and Christ is God's" (1 Cor.
3:21-23). This sounds fictitious but Psalm 50:10, 12 says that all the beasts
of the forest, the cattle on a thousand hills, the world, and the fullness of
it are all God's; and since Christians are God's dear children, all of God's
vast wealth is theirs, and is being used for their everlasting good. The hymn
does not exaggerate when it says: "My Father is rich in houses and lands,
He holdeth the wealth of the world in his hands! Of rubies and diamonds, of
silver and gold, His coffers are full -he has riches untold. I'm the child of a
King! With Jesus, my Savior, I'm the child of a King." GODLINESS; PROFITABILITY IN THE LIFE WHICH IS TO COMENot
having experienced it as yet we cannot say as much about the profitableness of
godliness in the life which is to come as has been said of the benefits in this
life. We may, however, learn much from such promises as John 14:2, 3: "In
my Father's house are many mansions: ... I go to prepare a place for you. And
. . . I will come again, and receive you unto myself; that where I am, there
ye may be also"; Rom. 8:16, 17: "The Spirit itself beareth witness
with our spirit, that we are the children of God: and if children then heirs;
heirs of God, and joint-heirs with Christ . . . "; Since
Christians are to be like Christ, the Scriptures describing his glory will
further disclose our hope for the future. Condensing these, we learn that
Jehovah used mighty power to raise Christ from the dead, made him heir of all
things, and set him at his own right hand far above all other created beings,
made Christ the head over the Church, his body and bride. Christ is now far
above the glorious estate he had before he came to earth and became a man. His
first estate was in God's form and as God's agent, the Logos, he created the
earth and all things. Christ is now on the divine plane of being, made of
expressly the same bright, shining, glorious substance of which Jehovah's own
person is composed. Christ is the only being, apart from Jehovah, who has immortality,
dwells in light shining above the brightness of the sun at noon, whom no man
has seen or can see (John 1:1-3; Acts 22:6; Acts 26:13; Eph. 1:19-23; 1 Tim.
6:15, 16; Heb. 1: 2-4). Of the godly Church St. Paul used the same extravagant
language: "Eye hath not seen, nor ear heard, neither have entered into the
heart of man, the things which God hath prepared for them that love him. But
God hath revealed them unto us by his spirit: for the spirit searcheth all
things, yea, the deep things of God" (1 Cor. 2:9, 10). "When this corruptible
shall have put on incorruption, and this mortal shall have put on immortality,
then shall be brought to pass the saying that is written, Death is swallowed up
in victory. O death, where is thy sting? 0 grave, where is thy victory?"
(1 Cor. 15:54, 55). To
contemplate the future exalted estate and position of Christ and his Church is
breath-taking, but to consider the tremendous work they are to do in the
Millennial Age is equally thrilling. From 1 Cor. 6:2 one learns that the saints
shall judge the world; and Rev. 20:4 tells us St. John saw in vision that the
saints "lived and reigned with Christ a thousand years." That reign
will be over all mankind for Jesus said (John 5:28, 29): "All that are in
the graves shall hear his voice, and shall come forth; they that have done
good, unto the resurrection of life; and they that have done evil, unto the
resurrection of judgment" (Revised Version). Isa. 26:9 explains that this
judgment is not condemnatory, but corrective, "for when thy judgments are
in the earth, the inhabitants of the world will learn righteousness." Psalm
126:1-3 gives some idea of how it will seem to the godly when they awake in
Christ's likeness: "When the Lord turned again the captivity of Zion, we
were like them that dream. Then was our mouth filled with laughter, and our
tongue with singing: then said they among the heathen, The Lord hath done great
things for them. The Lord hath done great things for us; whereof we are
glad." The
profitability of godliness is thus summed up by Jesus (Matt. 19:28, 29):
"Ye which have followed me, in the regeneration when the Son of man shall
sit in the throne of his glory, ye also shall sit upon twelve thrones, judging
the twelve tribes of Israel. And every one that hath forsaken houses, or
brethren, or sisters, or father, or mother, or wife, or children, or lands, for
my name's sake, shall receive an hundredfold [in this present time (Luke
18:30)], and shall inherit everlasting life." Godliness is not a mere 6%
return investment. In this life the godly gain 100 times as much as they give
up. 100-fold is a profit of 10,000%. And in that life to come they gain
everlasting life! That is very profitable! We urge, if you have not already
done so, that you consecrate yourself to God, now! Those already
enlisted in the ranks of the godly, we urge to daily renew their
consecration to God and daily seek to fulfill it. Let us "exercise
ourselves unto godliness." -
B. F. Hollister Some Thoughts on Discipleship"If any man will come
after me, let him . . . ." - Luke 9:23. Discipleship!
How little has this been in consideration during the great doctrinal disputes
which have marred the history of the visible, professing Church! Rather it has
been orthodoxy, and orthodoxy that is measured by the strictness of adherence
to a creed or system of interpretation established by a man, or councils of
men. But, as there are many standards of orthodoxy, it follows that no matter
how correct the views might be regarding the teachings of the creeds, or even
of the Bible itself, simply holding correct views is not being a follower of
Jesus,-is not discipleship. The
word disciple as used in the New Testament is not an exact synonym for
pupil, or student, or scholar. It always implies not only an adherence to the
teachings of Jesus, but, also, an attachment to the personal Jesus himself.
Being simply students of the Bible in no way implies discipleship, for the
word carries with it the idea of being disciplined; being trained and developed
by instruction and exercise in godliness. Thus, in Matthew 11:27-29 we read,
"Take my yoke upon you, and learn of me." There
are many illustrations in the Scriptures of the relationship existing between
Christ and the Church, but this one of discipleship is that by which our lives
and conduct are being measured by God, the Father; and, whether we are aware of
it or not, by those with whom we come in contact day by day. When Jesus was
here on earth he could say, "As long as I am in the world, I am the light
of the world"; but knowing that he was not to remain here he said to his
disciples, "You are the light of the world .. . Let your light so shine
before men, that they may see your good works, and glorify your Father which is
in heaven" (Matt. 5:14-16; John 9:5). We, as disciples, have no light of
ourselves; so whatever of the light of truth the world may see in us has to be
that much of Christ that is reflected in us. There
is always the tendency to put outward activity in the place of the inward work
of grace, transformation of life and character, sanctification. In the closing
portion of the Sermon on the Mount (Matt. 7:21-23) Jesus warns against this,
saying, "Not every one that saith unto me, Lord, Lord, shall enter into
the kingdom of heaven;" for many will come presenting their works, to whom
Jesus will say, "I never knew you: depart from me, ye that work
iniquity." In astonishment they might ask, Workers of iniquity? What was
wrong about preaching in your name? casting out demons? doing wonderful works?
Ah! They were doing this on their own, having their own program and activities,
disregarding the divine instructions; not being "co-laborers with
God." In
Romans 12:1, 2, the Apostle beseeches his readers to present their bodies
living sacrifices. He urges them to be transformed (changed) -- not merely to
become informed as to God's will and purposes; nor merely to reform in the
sense of becoming moral; but to be transformed by the renewal of their minds in
order to prove, put to the test, that God's will is a good will, a perfect
will, a most acceptable will. How
often, though, the will of God is disassociated from the idea of sacrifice, and
sacrifice from the expressed will of God. This is so well illustrated in the
presumptuous presentation of the burnt offering by King Saul and the prophet
Samuel's rebuke, "to obey is better than sacrifice, and to hearken than
the fat of rams" (1 Sam. 15:22). In
the beatitudes, as arranged in Matthew's Gospel, Jesus gives a series of
qualities that would characterize his followers; that would distinguish them.
It has been said that the Sermon on the Mount does not fit this world. Jesus
never said that it did. It was not taught to the world for we read,
"Seeing the multitudes, he went up into a mountain: and when he was set,
his disciples came unto him: and he opened his mouth, and taught them"
(Matt. 5:1, 2). It is also said by some that these teachings of Jesus are
for the Kingdom Age as they are not practical in this age. But "do ye [we]
not know that the saints shall judge the world?" (1 Cor. 6:2). Certainly
the saints could never teach the world the righteous laws of the kingdom if
they had never applied these rules to themselves in this life. The teachings of
Jesus are for disciples, now, even though their moral and spiritual excellency
is not possible for, nor attractive to, the fallen human nature. Consider
some of the conditions of discipleship: forbidding even a word of contempt;
having no impure desires; loving and praying for those who despitefully use
them; rendering good for evil; warning against hypocrisy (play acting);
warning against being over concerned about daily sustenance; warning against
judging, and, at the same time showing the necessity of judging between a true
and a false prophet; exhorting to build on a rock, and giving obedience to his
teachings. The question now arises, "Who is sufficient for these
things?" Jesus foresees the difficulty, and prescribes, "Ask, and it
shall be given you; seek, and you shall find; knock, and it shall be opened
unto you." Many
a worldly, professed Christian has taken false comfort in these words, thinking
that this is of general application; that here is a blank check which needs
only to be filled in and presented for payment. And we, ourselves, who have
the first fruit of the spirit, are often overtaken in this same fault, as writes James,
"You ask, and receive not, because you ask amiss, that you may consume it
upon your own. lusts" (James 4:3). Self-interest dominates fallen man, and
still clings to us, even though now disciples. The
first requisite to discipleship is, as expressed by Jesus, to be "poor in spirit, for their's is the
kingdom of heaven"-that is, blessed are the selfrenounced. And this
agrees with the oft reported words of Jesus, "Unless a man deny himself,
he cannot be my disciple." Self, and self-will must be warred against in
order that God's will may have its way in us. Self-will and God's will cannot
peacefully coexist in the mind of the would-be disciple. And faith is
necessary for this, because the natural man can see only the natural; and the
naturally unseen must become the most real in order for one to put implicit
trust in, and obedience to, the teachings of Jesus, confident that he is what
the Scriptures say he is, "the Son of the living God," the
manifestation of God to man (Heb. 1:1, 2; John 1:1-18; 1 John 1:1-4).
"This is my beloved Son, in whom I am
well pleased; hear ye him" (Matt. 17:5). There
are three laws which have to do with self: first, self-preservation; second,
self-interest; third, self-denial. The first of these laws is good, for
"self-preservation is the first law of nature." That is why God has
woven the quality of fear in the composition of our makeup, or nature. Fear, of
itself, is a good thing; it is what guards against a discontinuation of
existence. This law of self-preservation is seen even in the vegetable world as
each blade of grass, each shrub, each tree seeks to maintain its existence in
its environment as best it can. But the second of these laws, that pertaining
to self-interest, characterizes all of Adam's posterity; inherited from him
-who introduced self-will in opposition to God's will into his once perfect
nature. Self-interest elevates the individual self as important above all
else; it makes self that around which all in its world revolves; and the more
self-centered, the more miserable and loveless is the individual. But the third
of these laws, that of self-denial, is basic to the Kingdom of God. It was
enunciated time and again by Jesus, "Except a man deny himself, he cannot
be my disciple." To
deny self is no easy matter, for it is not denying self of something, but
denying the very selfhood, the ego. Necessarily, there has to be an adequate
motive to induce this submerging of self, and that motive is declared to be
"the redemption which is in Christ Jesus." Laboring under deep
conviction of sin enslavement to which all are heirs, and finding that
struggling for personal righteousness accomplishes little but a deeper awareness
of this enslavement, the divine spirit directs to the grace and mercy of God;
to "the gospel of Jesus Christ, which is the power of God unto salvation"
(Rom. 1:16). It
is the office of the holy spirit to "convict of sin, of righteousness, and
of judgment," so the one coming under conviction is already being dealt
with by God for the purpose of leading to repentance, and eventual discipleship.
As Jesus said, "No one can come unto me, except it is given unto him of my
Father" (John 6:65). But even though one has come to God for forgiveness,
and has heard the call, "Take my yoke upon you and learn of me," yet
the response must be entirely voluntary, as is illustrated in Leviticus 1:3;
"He shall offer it of his own voluntary will." There is no coercion.
This was so even in the case of Jesus who was "called of God" (Heb.
5:4). His response was, "I delight to do thy will" (Psalm 40:6-8;
Heb. 10:5-7). And again, "I lay down my life for the sheep . . . Therefore
does my Father love me, because I lay down my life. No man takes it from me, I
lay it down of myself" [in accordance with God's will. Heb. 10:10].
"I have authority to lay it down, and I have authority to take it again
[not to lay it down again?]. Even in Gethsemane he could have had twelve
legions of angels at his command to deliver him from the impending ordeal of
trial, crucifixion, and death. Hear his prayer to the Father: "If it be
possible, let this cup pass from me: nevertheless, not as I will, but as thou
wilt." Here we see Jesus crushing out of himself every possibility of his
own will ever being exercised contrary to the Father's will. Self-denial
and cross bearing must coexist. This idea of cross bearing is much
misunderstood, as it is mostly thought of as being the enduring of that which
nothing can be done about anyway. Although it is said of Jesus that he "endured the cross,
despising the shame," yet it is also written, "What shall I say?
Father, deliver me from this hour: but for this cause came I unto this
hour" (John 12:27). No! It was not the enduring of that which could not be
escaped; it was his delight to be an instrument in the outworking of the
Father's plan in putting away sin by the sacrifice of himself (2 Cor. 5:21). Cross
bearing was spoken of by the Lord before he was taken to be crucified;
therefore it must have had significance which would be recognized by his
hearers, else Jesus would not have used it as a figure of speech. What is its
meaning? Crucifixion was the Roman method of execution for cases of extreme
lawlessness; in showing contempt for the condemned, as well as making a public
example of Rome's ruthlessness in punishment, the condemned was compelled to
carry to the place of execution the wooden beams that were to be the material
for his cross. Thus, this custom became the source of the figure of speech
which Jesus used; and it meant, as he used it, that the faithful continuance in
doing God's will might be that which would lead to murderous hatred by earthly
powers and associates of whatever degree. And so we read in Rev. 2:10:
"Be thou faithful unto death" [Not until death], for it
is the degree of faithfulness that is expressed. It is obedience to the
Father's will as it becomes known, no matter what the outcome may be. Such it
was with Jesus who not only (a) "made himself of no reputation," but
also (b) "was obedient unto death, even the death of the cross (Phil.
2:5-11). "He learned obedience by the things which he suffered
[experienced]"; and became the "author of eternal salvation to all
who obey him"; - follow him as his disciples, hearkening submissively to,
him. In
Luke 14:16-24, one of the lessons which we see illustrated is the reluctance of the human heart to
enter into God's Kingdom, to partake of the feast of favors offered to faith,
to have fellowship with Christ in things that are of heavenly origin. Whenever
there is set before us what is God's blessed will for us; always along with it
is a logical reason why we should be doing something else, as we note in the
parable: "I have bought a piece of ground, and I must needs go see
it"; "I have bought five yoke of oxen, and I go to prove them [try
them out]"; "I have married a wife, and therefore I cannot
come." All of these are only excuses; the real reason for declining the
invitation is that earthly ties and interests, all real and good, are given
priority over interest in the things of the spirit. But
there is the inability of the natural mind to grasp and understand the
significance and wholesomeness of the things of God (1 Cor. 2:14). This is well
seen as recorded in Matthew 16:21-24; when, after Peter's confession of Jesus
as "the Christ, the Son of the living God," Jesus began to show to
his immediate followers that "he must go up to Jerusalem, and suffer many
things of the elders, and chief priests, and scribes, and be killed.... Then
Peter took him, and began to rebuke him, saying, Be it far from thee, Lord:
this shall not be unto thee. But he turned, and said unto Peter, Get thee
behind me, Satan; thou art an offence unto me; for thou savorest not the
things that be of God, but those that be of men." Then Jesus continued,
"If any will come after me, let him deny himself, and take up his cross,
and follow me." As
is intimated in the above cited passage, Satan will see to it that the way of
self-denial and cross bearing, instead of being a delight in doing the will of
God, will be presented as an offence, while to him who is dedicated to the
will of God, to suggest otherwise is an offence. And so we read of the 144,000
in Revelation 14:4: "These are they who follow the Lamb withersoever he
goeth." As another has well said, "There is no such thing as easy
discipleship." And why should there be? Think of the magnitude of the
reward for following Christ, if you can. To be confessed before the Father and
all the holy angels; "to be like him, and see him as he is"; to be a
partaker of his glory; to sit with him in his throne, and reign with him in
bringing the covenanted blessings to all the families of earth! It is still a
"straight [difficult] gate, and a narrow way," but it leads to life
-- eternal life, the divine nature. "As
great multitudes followed Jesus, he turned and said unto them, If any come to
me and hate not his father, and mother, and wife, and children, and brethren,
and sisters, yea, and his own life also, he cannot be my disciple. And
whosoever doth not bear his cross, and come after me, cannot be my
disciple." And then he explained why not in two parables-parables which
have been much misunderstood: the parable of the building of a tower without
sufficient funds to finish it; and that of a king going to make war against
another king with superior forces (Luke 14:25-35). What Jesus is teaching in
these is that half-heartedness will not do; neither insincerity; for unless
there is wholehearted devotedness to the will of God, there will eventually be
compromise. And the intimation is clear in. verse 26 that opposition may
(shall we say, will) come from your own household, your family, and friends. If
there is any compromise it has to. be on the part of the would-be disciple,
for those of the world have nothing to compromise! "Count the cost"
does not, or rather, should not, convey the thought of discouraging from discipleship;
instead, it is a warning that it must be sincere, or there will be compromise,
defeat, and confusion. Earthly ties, altogether fitting and human, will
challenge our love and faithfulness, our devotion to Christ and his teachings.
And then, Jesus adds, "Salt is good: but if the salt have lost its. savor,
wherewith shall it be salted? This, the salt that has lost its savor, is the
once professed disciple who has conceded to the prejudices of those who find
the way of Christ -- the way of righteousness and godliness -- objectionable.
Such a one is no longer able to bring conviction and witness to the reality of
eternal life and eternal judgment. Brethren,
"Let us lay aside every weight, and the sin which doth so easily beset us,
and let us run with patience the race that is set before us, looking unto
Jesus the author [beginner] and finisher of our faith; who for the joy that
was set before him endured the cross, despising the shame, and is set down at
the right hand of the throne of God" (Heb. 12:1, 2). - F.
A. Essler The Question BoxPsalm 110:1 Question Please
explain Psalm 110:1, which reads as follows: "The Lord said unto my Lord,
Sit thou at my right hand until I make thine enemies thy footstool. " Answer: We
will first state our understanding of the passage and then submit Scriptural
proof as to the correctness of our exposition. (a) Explanation of text:First,
then, as to our understanding of the passage: In this verse, David, writing
under the influence of God's holy spirit, reports a revelation of Jehovah's
intention in regard to Messiah. In vision he, David, heard Jehovah addressing
one, who though David's son, was yet his superior. David heard Jehovah say to
this great One: " Sit thou at my right hand, until I make thine enemies
thy footstool." (b) Scriptural proof as to the correctness of this interpretation:Let
us now examine the Scriptures in proof that this understanding is correct. That
the Psalm was written by David is a fact accepted by most scholars of repute.
To begin with, it bears a superscription which reads "A Psalm of
David"; thus, on its very surface, it claims to have been written by him.
Moreover, in the New Testament our Lord Jesus himself evidences his belief that
David wrote it. (Matt. 22:43; Mark 12:36; Luke 20:42.) Not only so, but Jesus
declares also that when David wrote this Psalm he was "in spirit,"
that is to say, he was aided and guided by, or under the influence or control
of, the holy spirit of God. Accepting this New Testament confirmation of the
fact that David was the author of our Psalm, it follows that the expression
"my Lord" means David's Lord; that is to say, David's Master, his
Superior, his "Adon." However,
the first occurrence of the word Lord refers not to David's Adon, but to
Jehovah. This is signified by the fact that here the word "Lord"
appears, in most Bibles, in small capital letters. The meaning may be seen more
clearly by reference to the Revised Version, which reads: "Jehovah
saith unto my Lord, Sit thou at my right hand, until I make thine enemies thy
footstool." Just
now we referred to Matthew 22:43. Let us read that verse, together with the
four verses which form its context, and note the additional light they throw on
its inspired statement of the Psalmist. Commencing with Matthew 22:41 and
reading from the Revised Version: "Now
while the Pharisees were gathered together, Jesus asked them a question,
saying, What think ye of the Christ? whose son is he? They say unto him, The
son of David. He saith unto them, How then doth David in the spirit call him
Lord, saying, The
Lord saith unto my Lord, Sit thou on my right hand, till I put thine enemies
underneath thy feet? If
David then calleth him Lord, how is he his son?" Considering
these verses carefully we note, first, that in asking the Pharisees "What
think ye of the Christ?" our Lord was not asking them what they thought
about himself. True, he was the Christ, but he was not, in this question,
insisting on that title. Rather, he is drawing them out. It is as though he had
asked: "What have your studies of the Old Testament led you to understand
is to be true of the great Messiah, when he comes? Whose son, whose descendant
is he to be?" There was, of course, only one reply for them to make:
"The son of David." This was common knowledge. The Scriptures had
established this fact beyond question. (See, for example, 2 Sam. 7:8-17; Psa.
89:3, 4; Psa. 132:11; Amos 9:11.) Not only the Pharisees, but the masses of the
people, too, were well aware that Messiah was to be of David's line. - See
Matt. 1:1; 9:27; 12:23; 15:22; 20:30, 31; 21:9, 15; Luke 1:32. Yes,
all were agreed that according to the predictions of the Prophets, the Messiah
was to be a son of David, and the heir of his throne. But now, having by this
preliminary query prepared the way for his main question, our Lord puts it to
them "How then doth David in spirit call him Lord?" "How do you
explain this remarkable language which David employs here, in Psalm 110, verse
1? What is the reason that justified -- nay, what is the reason that, under the
influence of the holy spirit, impelled-David to call him Lord?" It
is easy for us, with the New Testament in our hands, to answer our Lord's
question. David's son was David's Lord, in the prophetic vision unfolded to
David which he records in this Psalm, because, at the time that vision would
meet its fulfillment, this great son of his would have become his Lord.
Following his birth as a babe, he would have pursued the path marked out for
him by the Father to, and beyond, Calvary. Highly exalted as a reward for his
faithfulness, he would now become the Everlasting Father of the human race. As
such he would be David's Father -- David's Life giver. (See Isa. 9:6; Rev.
22:16.) By his question, then, our Lord intimates to the Pharisees that,
understanding merely that Messiah was to be a son of David, and failing to
understand this verse, which declared that Messiah was also to be David's Lord,
they had but a poor, outside, view of the real nature, character, and work of
the long promised Messiah. It was not a mere monarch, somewhat like David, that
was needed. It was one who was fit to be David's monarch, and the monarch of
all monarchs, one who would have power with God, and whose throne might be
established in the hearts of men. This
Psalm is quoted not only by our Lord in Matthew, Mark, and Luke's accounts, but
also elsewhere in the New Testament. The first verse is quoted by Peter in his
great sermon on the Day of Pentecost, a sermon which carried conviction to the
minds of three thousand hearers. -Acts 2:34, 35, 41. In
1 Cor. 15:25 we are told that Christ "must reign until he hath put all
enemies under his feet" - language which is quite evidently borrowed from
David. Again,
in the first chapter of Hebrews, verse 13, the inspired writer, in showing the
supreme excellence of the Christian dispensation over the past, and the vast superiority
of Christ over all the angelic order of beings, exclaims triumphantly in
concluding his argument: "But to which of the angels said he at any time,
Sit thou on my right hand, until I make thine enemies thy footstool" as
God did say to Jesus the Messiah, as you will find recorded in the 110th Psalm
of David. This is the culminating point of the writer's argument, and its force
rests upon the universal acknowledgment of his hearers that this Psalm referred
to the Messiah, and that there was only one being in all the universe so high,
so exalted, so powerful, to whom its language could be applicable, and that
that Being was David's Son and David's Lord. Nor
are we left in doubt as to the occasion in the experience of our Lord when this
prophetic utterance of David would meet fulfillment. Would it be when Jehovah
brought him into existence as the mighty Logos? Did Jehovah then say to him: " Sit thou on my
right hand, until I make thine enemies thy footstool? Was it when his life was
transferred to earth as a babe at Bethlehem? Was it when he consecrated himself
at Jordan? No! it was on none of these occasions. It was when, following his
death and resurrection he ascended to heaven. Have we a Scripture to prove
this? Yes, indeed. Hear the writer to the Hebrews, in chapter 10, verses 12 and
13 (Heb. 10:12-13). "But
this man, after he had offered one sacrifice for sins for ever, sat down on the
right hand of God; from henceforth expecting till his enemies be made his
footstool. " And
again, in Ephesians 1:19-22, where the Apostle speaks of the mighty power of
God: "Which
he wrought in Christ, when he raised him from the dead, and set him at his own
right hand .. . and put all things under his feet. " St.
Peter, too, takes up a similar strain, when in 1 Peter 3:22, he speaks of the
resurrection of Jesus Christ: "Who
is gone into heaven, and is on the right hand of God; angels and authorities
and powers being made subject unto him." Concerning
the Messiah of Jewish hopes we have found in the foregoing discussion at least
two things taught in the Scriptures, and condensed in Psalm 110:1:
St.
Paul was a man highly educated in the Old Testament Scriptures. Note the
following from his pen, which testify that Jesus possessed these two
qualifications: "Remember
[Timothy] that Jesus Christ of the seed of David was raised from the dead
according to my Gospel." - 2 Tim. 2:8. Yes
-- whatever else Timothy forgot he must remember that, and maintain it in his
teaching. Again,
in Romans 1:3, 4 in what has been called the "Gospel according to St.
Paul," he writes of that Gospel: "Concerning
his Son Jesus Christ our Lord, which was made of the seed of David according to
the flesh; and declared to be the Son of God with power, according to the
spirit of holiness, by the resurrection from the dead." Just
a word in closing. Jehovah is heard, by David, addressing Messiah: " Sit
thou at my right hand, until I make thine enemies thy footstool." How
shall we understand these words? According
to an able commentator (Perowne) this expression "denotes that the person
thus honored occupied the second place in the Kingdom, taking rank immediately
after the king, and also sharing as viceroy in the government." If
such be the meaning, if the solemn address, "Sit thou at my right
hand," is equivalent to saying, "Be thou associated with me in my
kingly dignity, in my power and universal dominion," then the best comment
on the passage is to be found in Daniel 7:13, 14, where one like the Son of Man
comes with the clouds of heaven and is brought unto the Ancient of Days, and
there is given him a kingdom and glory and a dominion, that all peoples,
nations, and languages should serve him. The two passages, the one from the Psalms
and the other from Daniel, are in fact combined by our Lord himself, when,
standing before the High Priest, he says: "Hereafter ye shall see the Son
of Man sitting on the right hand of God, and coming in the clouds of
heaven." - Matt. 26:63, 64; Mark 14:61, 62. - P. L. Read. Notice of Annual MeetingAll
should be aware of the fact that the affairs of our Institute are in the hands
of seven brethren who are elected from its membership to serve for a period of
one year or until their successors are elected. Our
Annual Meeting this year is scheduled to be held (D.V.) Saturday, September 20,
at 10:00 am., in the Y.W.C.A., North Carolina and Pacific Avenues, Atlantic
City, New Jersey, 08401. Membership
in the Pastoral Bible Institute is, and always has been, open to any
consecrated brother or sister who "is in full harmony with the purpose,
spirit, and policy of the Institute," and who intends to support it
"in all reasonable ways as he or she shall deem to be the Lord's
will." As
stated in its charter, the purpose for which the Institute was formed is
"the dissemination of Bible truths in various languages by means of the
publication of tracts, pamphlets, papers, and other religious documents, and
by the use of all other lawful means which its Board of Directors, duly
constituted, shall deem expedient for the furtherance of the purposes
stated." The
membership fee is five dollars ($5.00) which should accompany the application.
If an applicant lacks the membership fee, but is otherwise acceptable, the fee
will be paid out of a special fund provided for that purpose. In
order to participate in the election of directors at the next annual meeting,
anyone, not already a member, who desires to apply for membership should do
so promptly as, according to our bylaws, "the registration of such
membership must be made twenty days prior to the election." Members
of the Pastoral Bible Institute are hereby reminded of the privilege which is
theirs of nominating in the pages of this journal the brethren they wish to
elect as directors for the fiscal
year 1969-70. The
brethren whose term of service will expire are: F. A. Essler, J. C. Jordan, A.
L. Muir, J. T. Read, P. L. Read, W. J. Siekman, and J. B. Webster. The
brethren named above are pleased to report that a spirit of Christian love and harmony exists in their
midst; and they have every reason to believe that the Lord has seen fit to
bless their association in this ministry. They realize, however, that those
carrying on any work may fail to see opportunities for improvement and
expansion apparent to others not charged with such responsibilities, and that
for this reason changes in office sometimes have beneficial effects. They
therefore urge upon all the members of our Institute that they make this a
special occasion for prayer, that our Father's will may be expressed in the
vote of the members. If after prayerful meditation any are led of the Lord to
nominate brethren, and will forward the names and addresses of such brethren so
as to reach this office on or before August 10, 1969, such names will be
published in the September-October issue
of the "Herald," that all members may have an opportunity of voting
for them. Great Truths
- Longfellow Entered Into Rest
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