VOL.
LII. September/October 1969 No. 5 The Coming World Potentate"Yea, all kings shall
fall down before him: THE
Bible may be likened to a mighty mountain range of truth rising above the plane
of human seasonings, with high peaks which especially evidence Divine
inspiration, such as its magnificent introductory chapter -- a record of
events to which no human being was witness; or certain Psalms, as the 46th (Psa. 45), so descriptive of events in our day and those to be in the near
future; or the 45th, that wonderful, royal marriage hymn in which both the King's
Son and Daughter are so graphically described. Again, the awesome prophetical
22nd Psalm (Psa. 22) is one of these high peaks, opening as it does with the
dreadful cry of the Sufferer of a thousand years later, continuing through
his agony on the cross to the abrupt change of tone between verses 21 and 22 (Psa. 22:21-22), significant of the silence of the grave, and concluding with
the triumphal resurrection paean. And
what can be said of that most remarkable key to the Bible's last book, the 17th
chapter of Revelation? These and many like portions are indeed
"God-inbreathed" (Gk. Theopneustos - 2 Tim. 3:16) words, a
reservoir of sublime truth, refreshing and stimulating -- particularly so in
our day when the position of the Bible as sacred, infallible, and authoritative
is constantly assaulted by modern scientific theories, anthropology, and comparative
religion studies. Let
us consider in detail one such "mountain peak" of divinely revealed
truth, the majestic second Psalm which celebrates the dignity, power, and ultimate
triumph of an Anointed One; the world-dominion of a king who is a son of David
and a Son of God. His is a universal Kingdom; the whole earth is his
inheritance; all nations are subject to him, and under his sway righteousness
and peace everywhere prevail. It is a Kingdom in permanent form and without
end. Jehovah has found One who can be in the highest sense his King and his
Priest; and this one, by whom he acts in all his works, both of judgment and of
blessing, is thus distinguished from and lifted up above all his predecessors. The
occurrences of his time which determined the mood of the Psalmist and called
forth these glorious words, are no longer clear to us. From these occurrences he is
transported in thought into the end of the age, into the very midst of those
commotion among the nations which eventuate in their becoming the
"Kingdoms of our Lord and of his Christ" (Rev. 11:15). Hence this
Psalm is of the nature of a prophecy which awaits its final accomplishment. It
had a partial fulfillment, no doubt, in the banding together of Herod and
Pontius Pilate against Christ, and was thus applied by some in the early Church
(Acts 4:25, 27), but this was not the complete or final fulfillment which is
yet to take place. The
Psalm divides naturally into four parts, of three verses each. In the first, Psa. 2:1-3, the presumptuous rebellion of the princes of the earth is
mentioned. In the second, Psa. 2:4-6, Jehovah expresses his contempt for the
rebels, and announces his purpose to overthrow them by the agency of his
Anointed One. In the third, Psa. 2:7-9, the Anointed One declares his office,
and his resolve to carry out Jehovah's will, and execute vengeance. In the
fourth, Psa. 2:10-12, a practical and solemn warning and admonition is given to
the princes and people of the earth. In this order, and using Darby's
translation, let us consider the prophecy in detail. THE MADNESS OF NATIONSPsa.
2:1-3. "Why are the nations in tumultuous agitation, and why do the
peoples meditate a vain thing? The kings of the earth set themselves, and the
princes plot together, against Jehovah and against his Anointed: Let us break
their bonds asunder, and cast away their cords from us." The
Psalm opens abruptly; it is an utterance of amazement, breaking from the lips
of one who looks out upon the nations and generations of men. He discerns in
his widespread view a rebellion against God, which in the vast ignorant masses
of the world is half unconscious, but in their leaders finds utterance, assumes
shape and formula. It is Jehovah himself who is assailed in the person of the
King whom he has set on the throne. How can they succeed who set themselves
against the Lord and against his Christ? Will men "fight against
God?" Such an enterprise cannot but fail. In its very nature it is a
"vain thing." Positive
interpretation of these strange words in their application to our day would be
premature. We must await the future for full understanding of such expressions
as "these shall make war with the Lamb" (Rev. 17:14). But as we
consider the present state of world affairs, we may discern in the trend of
human events a glimmer as to their ultimate direction, and, consequently, the
significance of the prophecy. The
"shaking of nations" which commenced in 1914, has progressively
increased and will continue to that terrible climax when, but for the grace of
God, "no flesh should be saved" (Matt. 24:22). By all Scriptural indications
we stand at the threshold of the Kingdom of God. "It is near, even at the
doors" (Matt. 24:33). "When ye see these things come to pass, know ye that the Kingdom of God is nigh
at hand" (Luke 21:31). Yes, "the morning cometh," but, "a
night also" (Isa. 21:12). The "morning" is as yet
undiscerned by the nations, but there is a gradual apprehension of a steadily
increasing "night" descending on all the earth. Two
prostrating global wars have upset the economic and social equilibrium of
nations. The resulting wave of discontent and disillusion sweeping all before
it, has resulted in the rise of atheistic totalitarianism now dominating half
the world and threatening to engulf it all. Peoples of all races and colors are
in a state of terrible ferment in their search for political autonomy and
economic freedom. Further, the decline of real faith in supernaturalistic religion,
and the additional corruption of spirit resulting from the crass materialism
so rampant, have together gendered attitudes of mind in the human race causing
grave concern to serious thinkers. As
"men's hearts fail them for fear" in apprehension of the things
coming upon them, from all sides is heard the cry that the present
"distress of nations" must be resolved by a new order, a worldwide
collaboration in human affairs. Mankind now recognize that their safety and
very existence necessitate a unity independent of race, creed, color, or
language. Active search for practical means of attaining such a world order to
embrace all nations and assure their well-being is a marked sign of these
latter days. With
this hope, every Christian must be in sympathy, for not only the creation, but
"we ourselves groan within ourselves" in view of the suffering
throughout the earth. We cannot, however, ignore the inspired record which
witnesses that all human efforts to establish a just and equitable arrangement
of society are foredoomed to failure. The "desire of all nations"
will not be brought about by human ability. Every such hope, commendable as it
may be, is a "vain thing." There
can be no peace apart from the Prince of Peace. There can be no world order
apart from the World King. Man must learn the lessons of his own insufficiency
and utter dependence upon his Creator. Such has been God's purpose in the
permission of evil. Our present generation is but reaping the consequences of
six thousand years of sowing contrary to the law of God. This law requires (as
requisite for well-being, happiness, and prosperity) first, love supreme for
the Creator, and second, love for one's fellowmen. Violation of this law,
whether as individuals, as nations, or as a world, is sin. And the wages of sin
is death, for "God is not mocked: for whatsoever a man soweth, that shall
he also reap" (Gal. 6:7). The time has approached for the establishment
of Christ's Kingdom upon earth and all things that can be "shaken"
[that will not stand up under the present testing by "fire"] will be
removed (Heb. 12:26, 27). "BE STILL, AND KNOW THAT I AM GOD"As
we return to the Psalm, the scene abruptly changes - Psa. 2:4-6. "He that
dwelleth in the heavens shall laugh, the Lord shall have them in derision.
Then will he speak to them in his anger, and in his fierce displeasure will he
terrify them: And I have anointed my King upon Zion, the hill of my
holiness." The
scene of the first act of this drama is laid on earth; the scene of the second
is laid in heaven. The transition here is a sublime one, from the noise and
agitation of earth to the safety and tranquility of heaven. As we pass onward
we pass upward. Watching all the turmoil and rebellion below, and calmly
surveying the nations as they rage, there sits the One against whose rule this
unwitting revolt is made. He reposes far above them and beyond their reach, in
undisturbed majesty. The
Psalmist sees the utter futility of revolt against God; he discerns the
strength of the Almighty; the pillars of the eternal throne are before his
soul; he can find no other words to express the vanity of man's revolt than to
say, "The Lord shall laugh." There is something very awful in the
representation here given of God. First, as if in calm contempt, "He
laughs," then there is a bitter derision which in its effect brings their
counsels to naught, and baffles their purposes "He mocks them";
"then," at last, with the thunder of his word, He discomfits them.
"Who thought," says Luther, "when Christ suffered and the Jews
triumphed, that God was laughing all the time?" Beneath this bold
expression there is hidden a profound truth, namely, that to all superior
beings, and above all to God himself, there is something in sin not only
odious, but absurd; something which cannot possibly escape the contempt of
higher, much less of the highest intelligence. It
may be asked, Why should the attempt of struggling humanity to set up a world
order be thus so displeasing to the Almighty? Is not such an arrangement
highly desirable and justifying men's greatest efforts? Is not the present
global turmoil a natural prelude to a global order? Should not such an
ambitious undertaking for the benefit of all receive instead the bounteous blessing
of a benevolent Creator? At
first thought it would seem indeed that such a proposed happy arrangement
would be prospered by a loving God to the blessing of the nations. But as we
look deeper into the provisions of the Lord for the ultimate and eternal
welfare of all people, we discern that this humanly-instituted arrangement
would actually be a direct expression of resistance to God's will. For though a
beneficent worldwide government is the logical solution to the problems of
mankind, no strength or wisdom of man can possibly effect . such a solution.
Rather, the inherited burden of individual sin, plus the hatreds and
prejudices engendered by the conflicts of nations, have raised insuperable
obstacles to such a Utopian scheme, and this truth is recognized by practical
men. But whether man realizes this truth or not as regards his helplessness,
God does, and has wisely provided his own arrangement for the welfare of
mankind. Consequently, he "who ruleth in the kingdom of men" (Dan.
4:32), and guides the course of human history, as once to the literal sea, so
now to the raging "sea" of humanity, says, "Hitherto shalt thou
come and no further" (Job 38:8-11; see also Luke 21:25; Ps. 104:5-9; Jer.
5:22). "Vain" will be any attempts to "break the bonds and cast
away the cords" of restriction set up by divine omniscience as limits to
the unhindered exercise of human ingenuity. To permit man to go further in his
social experiments would be to endanger his very existence. "Except those
days should be shortened, there should no flesh be saved" (Matt. 24:22). So
the Lord speaks, and here in the sixth verse (Psa. 2:6) we have God's own answer
to those that oppose him: "I [the pronoun is emphatic in the Hebrew], the
King of heaven and earth, have set my own King, my Son and my Vicegerent, on
the throne. His, and his alone, shall be earth's world dominion, and he who
dares to attempt accomplishing this through human abilty is setting himself
against me and my unalterable purpose. I have constituted my King upon Zion,
my holy hill, and he, and none other, shall work my sovereign will, for he
alone is worthy." In
the light of the above expression of the divine counsel, verse five of this
Psalm, which speaks of an outpouring of wrath, can be linked with the judgments
of Revelation 16 which terminate at Armageddon. And what a wealth of other
Scriptures comes to mind! "Associate yourselves, O ye people, and ye shall
be broken in pieces; and give ear, all ye of far countries: gird yourselves,
and ye shall be broken in pieces; gird yourselves, and ye shall be broken in
pieces. Take counsel together, and it shall come to nought . . . Say ye not, A
confederacy." "The adversaries of the Lord shall be broken to
pieces; out of heaven shall he thunder upon them: the Lord shall judge the
ends of the earth; and he shall give strength unto his King, and exalt the horn
of his Anointed." "The Lord bringeth the counsel of the heathen to
nought; he maketh the devices of the people of none effect." "The
heathen raged, the Kingdoms were moved: He uttered his voice, and the earth
melted." "The nations were angry, and thy wrath is come" (Isa.
8:9-12; 1 Sam. 2:10; Psa. 33:10; Psa. 46:6; Rev. 11:18; Zeph. 3:8, 9; Isa.
2:11, 12, 19). "O EARTH, RECEIVE THY KING"And
now with inimitable beauty the Messiah himself appears, and speaks, witnessing
to his sonship and kingship, and to the constitution -- the grand charter of
rights -- under which this fallen world is given to him as his empire. Psa.
2:7-9. "I
will
declare the decree: Jehovah hath said unto me, Thou art my Son; I this day
have begotten thee [brought thee forth - Young]. Ask of Me, and I will give
thee nations for an inheritance, and for thy possession the ends of the earth:
Thou shalt break [shepherd -Rotherham] them with a sceptre of iron, as a
potter's vessel thou shalt dash them to pieces." No
word of transition, no formula of introduction, marks this sudden passage from
the words of Jehovah to those of his Christ. Just as Jehovah in opposition to
the rebels acknowledges the King upon Zion, so in opposition to the same
rebels the King upon Zion appeals to God. He pronounces the Father's counsel
concerning himself, a royal decree which like that of the Medes and Persians
is irrevocable. He reigns not by the will of man, but by the grace of God; not
by right only as the Son of Jehovah, but by covenant and promise likewise.
(Note the force of Hebrews 5:5.) The plain thought of the decree is: "This
day, by anointing thee as King on my hill of Zion, I have recognized thee as my
Son. This enthroning is my public and solemn recognition of this relation"
-- a relation never brought to the knowledge of created minds till this
momentous inauguration as King. So Paul understood this verse, for he finds it
fulfilled in Christ's resurrection and subsequent ascension and enthronement
in heaven. (See Acts 13:33; Acts 17:31; Rom. 1:4.) Jesus
is the Son of God, and therefore dear to him; his beloved Son, in whom he is
well pleased; and because the Father loveth the Son, he hath given all. things
into his hand (John 3:35; John 5:20). Being a Son, he is Heir of all things,
and since God has said unto him, "Thou art my Son," it becomes each
individual to say to him, "Thou art my Lord, my Sovereign." And
since the nations are given for his inheritance, and the uttermost parts of
the earth for his possession, there awaits a great unveiling of the glory of
earth's rightful King-the proclamation on earth of the decree of Heaven. This
we believe will be accomplished at the time of the deliverance of natural
Israel from "Jacob's Trouble," in a miraculous demonstration of
divine power; the first visible evidence to an astounded world of the new heavenly arrangement for
earth. Then shall every knee begin to bow to him (Phil. 2:9-11), and every
voice acknowledge his right to lordship. "Thy people shall be willing in
the day of thy power" (Ps. 110:3). Then shall be revealed God's wonderful
provision for the eternal welfare of the suffering creation; his answer to
their groanings and prayers--and this, when
evidently faith in a divine helper will be at its lowest ebb. Just when man
will realize his necessity the most, when the consciousness of his own weakness
will be well-nigh overwhelming, yea, when he shall cry out in fear and the
despair of his soul, God shall answer by the revelation of his chosen King, who
with his associated saints, shall commence the reign of righteousness which
will more than satisfy the needs of mankind. But, there must first come divine
judgment upon the institutions of man through this same righteous King, for
"He treadeth the winepress of the fierceness and wrath of Almighty
God" (Rev. 19:15). "THIS Is MY BELOVED SON, HEAR YE HIM"Finally,
the Psalmist, who has heard the words of Jehovah and the words of his Anointed,
seeks by wise counsel to dissuade the rebels from their mad enterprise - Psa.
2:10-12: "And
now, O kings, be ye wise, be admonished, ye judges of the earth. Serve Jehovah
with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish
in the way, though his anger burn but a little. Blessed are all who have their
trust in him." Thus
closes this sublime and solemnly impressive Psalm. It will be observed that
these last three verses of the Psalm correspond to the first three. The revolt
against the Lord and his Anointed finds its parallel in the injunction to
serve the Lord and to kiss the Son, for there can be no resisting his
authority. For of him Moses truly prophesied, "A prophet shall the Lord
your God raise up
unto you of your
brethren, like unto me; him shall ye hear in all things whatsoever he shall say
unto you. And it shall come to pass, that every soul which will not hear that
Prophet, shall be destroyed from among the people" (Acts 3:22, 23).
Therefore, "kiss the Son," do homage to the King, O ye mighty ones of
earth "lest he be angry and ye perish in the way." Be quick to obey,
for his anger may easily be kindled. In his Kingdom nothing shall be permitted
to hurt or destroy, and the slightest opposition to his authority shall
be summarily dealt with. But trust him, obey him, confide in him, and he shall
bless you with a "feast of fat things," for he and those with him are
appointed to "bless all the families of the earth." For "he
shall come down like rain upon the mown grass; as showers that water the earth.
In his days shall the righteous flourish; and abundance of peace so long as the
moon endureth.... Prayer also shall be made for him continually; and daily
shall he be praised.... His name shall endure for ever: his name shall be
continued as long as the sun: and men shall be blessed in him: all nations
shall call him blessed" (Ps. 72:6-17). What
a glorious message does this. second Psalm hold forth! Oh that men could see
within its beautiful and impressive words the lesson of submission to the
divinely decreed arrangement! What a thrill of hope and joy would surge
through the troublewracked earth! Praise God that men will yet see, and this
we believe, in the not far distant future. "Blessed be the Lord God,
the God of Israel, Who only doeth wondrous things. And blessed be his glorious
name forever: And let the whole earth be filled with his glory! Amen, and
Amen" (Ps. 72:18, 19). - W.
J. Siekman Israel Today"Thus saith the Lord of
hosts; Behold, I will save my people from the east country, and from the west
country; And I will bring them, and they shall dwell in the midst of
Jerusalem; and they shall be my people, and I will be their God, in truth and
in righteousness." - Zechariah 8:7, 8. In
the July-August issue of The Herald, we noted that one of the ways of
explaining the prophecies of a Restoration is to represent them as having had
their fulfillment at the restoration from Babylon. On
page 57 of that Herald issue, we submitted three of the reasons which compel
us to reject this interpretation. Those three reasons were:
Below
we submit two additional reasons. (1)
The prophecies of a Restoration were reiterated after the restoration
from Babylon. One
such reiteration is that from Zechariah, given at the head of this article. In
this connection, attention is drawn to the instructive comment from the pen of
Dr. A. W. Kac, on page 41 of his Rebirth of the State of Israel: "The
significance of this prophecy lies in the fact that it was written by
Zechariah, one of the three prophets who lived in Palestine following the
termination of the Babylonian Exile. Babylon is not even mentioned here. This
prediction of a Return from the East and the West, coming as it did after
the ingathering of the Babylonian Exile had already taken place, certainly
implies another Restoration." (2)
The extent of the land promised has not yet been possessed. Even
today, Palestine may truthfully be said to be "The Land of Promise," having
never yet been possessed in all its promised length and breadth. In the
January-February Herald, in an article by A. O. Hudson, attention was
drawn to four title deeds and the statement was made (page 10) that "the
territory . . . 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." Sometimes
the Land of Promise is spoken of as extending "from Dan to
Beersheba." However, John Wilkinson, in Israel My Glory, tells us
that "this comprises only about twentyeight or thirty thousand square
miles." Dr. Alex Keith, author of Evidences of Prophecy, has given
us the results of his personal investigations and measurements in his book
called The Land of Israel, according to which the extent of the promised
land is 300,000 square miles. Now
this, as John Wilkinson has observed in Israel My Glory, "is twice
and a half as large as Great Britain and Ireland together.... Now it is
admitted that all of the promised land was under tribute to both David and
Solomon, but not actually possessed. Israel must have in possession every inch
of land God has promised, but Israel has possessed only about one tenth of that
which God has promised; we therefore naturally infer a future restoration of
Israel." -
P.
L. Read God's Goodness and Mercy"Surely goodness and
mercy shall follow me all the days of my life." The
words of our text as applied to the Lord's sheep of spiritual Israel, express
the feelings and sentiments of those who have experienced a considerable
measure of the blessedness of the "life that is hid with Christ in
God"; they express the sentiments of those who have come in contact with
the many trials and tribulations that lie in the narrow pathway that leads to
life, to immortality -- the pathway that is marked by the footprints of the
Good Shepherd, who trod the way before his sheep. These closing words of the
Psalm describe the experience of one who has learned good by coming in contact
with evil, and who perhaps for a time was overcome by it. It describes the
experience of one who, amid the varied scenes of human life, has fully tested
and proved the Shepherd's power to deliver, as well as the shepherd graces --
the goodness and mercy of the Lord, of whom he sings. It seems very apparent
that the words of this Psalm were first sung by one who had suffered deeply;
one who had tasted of life's bitter, as well as of its sweet. The
Psalm means even more to spiritual Israel than to "Israel after the
flesh." To spiritual Israel of the Gospel Age, the Psalm speaks of the infinite
goodness, the tender mercy, the long-suffering and patience of a loving
Father. It teaches the blessed privilege of a life of faith, of intimate
fellowship, and of daily communion with the great Shepherd. The words,
"Surely goodness and mercy shall follow me all the days of my life,"
describe a confidence and trust possessed by one who has learned to depend
upon God, learned to yield the will to him in the daily providences of life,
learned to take him at his word and to "know that all things work
together for good to them that love God, to the called according to his
purpose." The
Psalmist says, "Surely goodness and mercy shall follow me
all the days of my life." How often does David link these two words
together. "The Lord is good, his mercy is everlasting." One has said,
"There never will come a day throughout all the future in which we shall
not have the two guardian angels, heavenly escorts, and God-sent messengers, Goodness
and Mercy, who have been told of and commissioned to attend the believer
during all the days of his earthly pilgrimage. When, benumbed with cold, and
bewildered with the mist which has suddenly settled down upon his track, the
traveler across the highland moor sinks down exhausted on the drenched herbage,
what an infinite comfort it is, through a momentary rent in the midst, to get a glimpse of a plaided figure
of a shepherd close beside him; or to discover two servants from the distant
paternal home, sent out to scour the hills in search of the missing one, and to
bring him safely to its shelter and warmth! But it is in some such way as this
that the eye of the believer may detect, in moments of weariness and solitude,
the presence of those twin angels of God - Goodness and Mercy." Goodness
and Mercy -- one has called them the celestial escort of the Christian on his
journey to the New Jerusalem. Mercy is spoken of as "the daughter of God
-- his delight' -- He delighteth in Mercy'; his wealth -- 'He is rich in
mercy'; his throne -- 'I will commune with thee from off the mercy seat."'
They follow the sheep, while the shepherd always leads them. Goodness
and Mercy are like the shepherd's watchdogs that bring up the rear. They
constitute a rear guard, as it were, to protect against the wolves that sometimes
follow in the rear. One who likens goodness and mercy to guardian angels has
beautifully expressed the relationship these two attributes of God sustain to
the Lord's sheep: "We have two strong helpers to lift us from tier to tier
of the pyramid of life, keeping us from falling backward, whispering words of
comfort, and placing strong hands under our arms in circumstances of
difficulty and stumbling. "In
that word follow, it is possible that there is a suggestion that we are
going away from God, and that he sends his goodness and mercy after us to call
us back. It may be so. If a prodigal leaves a widowed mother for the sea, she
never forgets him; her prayers and tears and loving thoughts follow him; and to
win him back she sends out only the tenderest yearnings of a heart almost
crushed. Even so with God and his own; they may wander from him, but he
follows them. He sets Goodness and Mercy on their track. Sometimes it seems as
if disaster on disaster, stroke on stroke, pursues them; but it is not really
so. Things are not always as they seem. And these are but the disguises which
Goodness and Mercy assume; their outer garb, protecting the delicate woolen
garments which are prepared for the weary head and tired limbs of the wearied,
wandering, starved, and ragged prodigal. He will not break off his kindness;
nor suffer his faithfulness to fail; nor forsake the works of his hands; 'for
his mercy endureth forever. " "Surely"
his goodness and mercy shall follow me all the days of my life. Does not the Psalmist speak too
confidently? Some
may say, It was
all right for him, but it would hardly be proper for us to so speak. We refer
such to St. Paul, who not only speaks for himself, but for all the Lord's followers:
"What shall we then say to these things? If God be for us, who can be
against us? He that spared not his own Son, but delivered him up for us all,
how shall he not with him also freely give us all things? Who shall lay any
thing to the charge of God's elect? It is God that justifieth. Who is he that
condemneth? It is Christ that died, yea rather, that is risen again, who is
even at the right hand of God, who also maketh intercession for us. Who shall
separate us from the love of Christ? shall tribulation, or distress, or
persecution, or famine, or nakedness, or peril, or sword? As it is written, For
thy sake we are killed all day long; we are accounted as sheep for the
slaughter. Nay, in all these
things we are more than conquerors through him that loved us. For
I am persuaded, that neither death, nor life, nor angels, nor principalities,
nor powers, nor things present, nor things to come, nor height, nor depth, nor
any other creature, shall be able to separate us from the love of God, which is
in Christ Jesus our Lord" (Rom. 8:31-39). God's
goodness and mercy will follow
us all our days. We may, like David's sheep, wander from the path of
righteousness; we may not appreciate, or we may neglect his lovingkindness
and tender mercy; we may for a time ignore the presence of these guardian
angels; we may even think that they are gone; but if we turn, we shall still
find them there, with wistful longing looks, expressing their desires that we
call upon them for help. "Surely" -- because he has said, "I will never leave thee nor forsake
thee"; "surely"
-- because
long and varied experiences have attested this to be a fact: "surely" -- because, as one has
truthfully said, "If he has set his love on us in eternity, he is not
likely to forget us in time. So surely shall never a day come in our earthly
pilgrimage, in which God shall not be at our side in goodness and mercy."
"He that hath begun a good work in us, will perform it unto the day of
Jesus Christ." "Having loved his own, he loved them unto the
end." -
R. E. Streeter The Truth Shall Make You Free"If ye continue in my
word, then are ye my disciples indeed; and ye shall know the truth, and the
truth shall make you free." - John 8:31, 32. "IT
WAS a maxim of the Jews, 'that no man was free, but he who exercised himself
in the meditation of the law."' By the simple process of inventing this
maxim the bondage of the great mass of the Jews to the law was assured. There
was no reason to seek freedom from the law as long as they were convinced that
liberty was to be gained by mere meditation on it. It is true that
"whatsoever things were written aforetime [including the law] were written
for our learning, that we through patience and comfort of the Scriptures might
have hope," but this fact does not make true their maxim, for the sacred
writings bring their blessings only to those who use them as they were intended
to be used. It is just as false a maxim today to say, "I have the truth,
therefore I am free." Every slave knows some truth. The better translation
which Rotherham gives of our text makes clear why the Jews of Jesus' day, who
thought they were faithful followers of Moses, as well as the majority of those
down to our present day who have thought of themselves as followers of Jesus,
have never attained liberty. His version reads: "If ye abide in my Word of
a truth my disciples ye are; and ye shall know the truth, and the truth shall
make you free." Deliverance
from the slavery to which Jesus alluded was promised only to true disciples;
and true discipleship, he said, could be attained only by abiding, dwelling,
in his word. "Continue" is too mild a word to describe the state of
a genuine disciple. He will dwell in
that Word, daily, hourly, moment by moment. This means a devotion to that Word
that makes it, or strives to make it, the guide of every moment-of every
thought, of every act. The result is not just a knowledge of truth, but, as
the Greek clearly shows, a personal, intimate, practical, living knowledge of
truth. Of the four Greek words meaning "to know" that are used in the
New Testament, Jesus here uses the one giving this deepest meaning. This is not
something acquired the day we hear
a discourse or read a book, but it is attained by the long process indicated in
the Greek and shown by Rotherham's marginal reading, "Ye shall get to know the truth." SIN'S BONDAGEOur
Lord's explanation that follows our text, that "whosoever committeth sin is the
servant of sin" (John 8:34), is used by the Apostle Paul as the basis of
his discussion in the sixth to the eighth chapters of Romans, culminating in
the glorious prospect of every creature in the universe having the opportunity
of deliverance from every form of bondage into the glorious liberty of the sons
of God (Rom. 8: 21). The One who has planned this transfer from the kingdom of
darkness into his Kingdom of Light determined that every one in it should first
have an adequate acquaintance with bondage before having freedom offered to
him. The little handful comprising the Church are granted in advance of the
rest what amounts to a complete liberation, but without depriving them of the
advantages of contact with sin and its ravages. The fact that they are left in
the midst of an evil world under the rulership of the most guilty of all
sinners, the hardest of all taskmasters, does not lessen their freedom of
heart; no, not even the fact that the new creature must be content to find its
present expression through a body the members of which are distorted and
contaminated by sin. The new creature's own sinful body has no more effect on
its freedom from sin than have the other sinful bodies that surround it. The
new mind is entirely devoted to. righteousness, and therefore, while patiently
accepting and profiting by the imperfections of its temporary body, and the
imperfections of its neighbors and brethren, it holds a steady reign on every
tendency of that natural body. The mind of
Christ can never be a slave to the human appetites and propensities but must be
the master of them. It can never hide behind the excuse, "That is just my
way." For the Christian, however, to take over the responsibility of
regulating the lives of others would be a sin comparable to that of neglecting
to regulate his own life in conformity with the mind of Christ, thus failing to
"dwell" in his Word, to "walk in the light." The
"Jerusalem which is above is free.... We, brethren, as Isaac was, are the
children of promise, . . . not children of the bondwoman, but of the free.
Stand fast therefore in the liberty wherewith Christ hath made us free, and be
not entangled again with the yoke of bondage" (Gal. 4:26 -5:1). Paul's
reference in this passage is evidently to freedom from the law. For those
Jews, as both Jesus and Paul imply, the thing greater even than being made free
from the law, is the freedom offered in common to Jew and Gentile, freedom from
sin and the curse which it brought - death. This deliverance is not merely as
regards the final stage of death, but the death that reigns in our mortal
bodies, manifesting itself in depraved affections, unworthy ambitions, selfish
purposes, petty aversions, prejudices, superstitions, willfulness,
fault-finding, touchiness, impatience, foolish anxieties, fears, avarice,
envy, strife, and a multitude of other little demon qualities that haunt the
lives of all who in any degree seek their own will. What a changed universe it
will be when "the creation itself [R.V.] also shall be delivered from the
bondage of corruption into the glorious liberty of the children of God"
(Rom. 8:21). This "Declaration of Independence" will eventually have
the signature of every creature in the universe who is willing to
"dwell" in His Word. Already, by various testings, a little Gideon's
band is being found of those who are devoted not only to the knowing but also
to a doing of His will in such fashion that it pervades every moment of every
day. They alone can now truly say, "The law of the spirit of life in
Christ Jesus has made me free from the law of sin and death" (Rom. 8:2). LIBERTY IN CHRISTThe
spirit of life in Christ Jesus must of necessity be in every respect counter to
the spirit of Satan and of the world that he governs. The one therefore who is
in Christ is a new creature in the most absolute sense, though it is the will
only and not the body that is new. This new creature is liberated from all
blame as to the sinful tendencies of the old body, for he not only takes no
pleasure in its evil ways and desires, but vigorously opposes them by every
effort and strategy he can invent. Additionally, that his liberation may be
complete, he has an imputation of the merit of Christ's righteousness covering
the imperfections of his body, and balancing all that is charged to his
account in God's records. "There is therefore now no condemnation to them
which are in Christ Jesus" (Rom. 8:1), but instead, freedom "from the
law of sin and death." The situation is paradoxical in that to gain liberty
one must become a bond-servant
of Jesus
Christ. This he cannot be and be a manpleaser. "The fear of man bringeth
a snare," and any one who is in bondage to man or to the opinion of others
cannot serve the Lord with a "single eye." If he is a slave to
himself or to any other creature he must first gain his freedom to become the
bondservant of Jesus Christ (Gal. 1:10; 4:3, 9). "No man can serve two
masters" (Matt. 6:24). The first step of Christian discipleship, Jesus
said, is to "deny self." Thus having gotten rid of the old master,
one is ready to "follow" the great Burden-bearer. YIELD YOUR MEMBERS SERVANTS UNTO HOLINESSOne
would suppose that surely the lower appetites would be instantly brought under
control of the divine will as soon as the truth is understood that "Ye are
not your own, ye are bought with a price" - with our gracious heavenly
Father's chiefest treasure Still
more subtle are the deceptions of those appetites we speak of as the higher
ones - desire for knowledge, fellowship, the esteem of others, and the like. As
eating and drinking are essential in our present existence, so also are these
higher propensities. But even though they are less base than the others, their
abuse is none the less to be reprehended. To acquire knowledge merely that one
may argue more effectively, is to cultivate pride, an inveterate and merciless
foe of the new creature. To seek fellowship merely to gratify the social
instinct, is to give compliance to a starving spirit. Pride is served if the
esteem of others is sought for any purpose other than the glory of God. We are
"a spectacle for men and for angels" not that they might admire us,
but that they might see God in us, as he was manifest in Christ because of his
never varying love for the Father's will. This love for God's will can mean
only that love for righteousness and hatred for evil will always be active,
always in operation. BONDAGE TO WHIMSIn
cultivating an aversion to evil one can become so enamored with his self
righteousness as to be entirely unconscious of the fact that instead of using
this aversion as God intended, he is becoming a slave to it. As for instance,
one might, in his aversion to evil, be continually fretting and fuming about it;
thus making himself and everyone else miserable. The purpose of our experience
with evil is that we may learn to set our hearts on things above. An aversion
to evil is inevitable, essential, and proper, and must in some degree include
all imperfections of which we are conscious. Evil will eventually be banished
from the universe, but the one who endeavors the impossible task of eradicating
it before the time by attempting a complete reformation of his brethren and
neighbors, in accordance with his own imperfect ideals of perfection, is not
only inevitably doomed to disappointment, but what is more important, he is
using time and energy that could have been, should have been used in bringing his own body into
subjection. But
while aversions to evil are essential and proper for the Christian, there are
other aversions that are improper and should not be encouraged, as they may
deprive one of spiritual blessings. Sometimes, perhaps because one's mind is in
a degree carnal, some little personal trait of a speaker is made to be of
greater importance than the beautiful truths he is declaring; or the listener,
not agreeing with the speaker on every point, is so engrossed with his
disagreements that he fails to discover the many sanctifying truths on which he
could have agreed and received much benefit. Similarly many privileges of
service are missed by those who choose to perform only those for which their
flesh has no aversion. And in a multitude of other ways uncontrolled aversions rob
the life of its
joys; but for the one who has attained emancipation through the power of the
spirit, new beauties unfold every day as he centers his heart, his affection,
his vision on things above and beyond this sin cursed earth. This is the walk
of faith. MANIFESTATIONS OF BONDAGE TO SELFIn ways too numerous to
mention, bondage to self is manifested: confirmed fault-finding -- an effort
to conform every one to our imperfect judgment; easily disturbed feelings -- because
things are not gong our way; impatience -- because our ideal of perfection is not attained by others; excitement
-- because others have not agreed with us,
etc. He who possesses true liberty of spirit is not easily excited by
opposition. By the power of grace he has inward strength, and the nature of
strength is to be deliberate. When his views are opposed, therefore, he is not hasty to reply. While
not indifferent, he replies calmly and thoughtfully. Confidence in God gives
confidence in the truth, and we are assured that God can have no fellowship
with that which is opposed to truth. If our own sentiments or beliefs are not
correct, they will pass away in due time; because "everything which is
false necessarily carries in itself the element of its own destruction."
Therefore if the teachings of those who oppose are false, they bear no stamp of
durability. They must sooner or later fall. Our strong faith in God and in his
truth, of which he is the protector, should destroy all our over eagerness of
nature. We should therefore be calm amid opposition, patient under rebuke. Again,
he who enjoys this true liberty of spirit, when he has submissively and
conscientiously performed a duty, following the leadings of the Lord, will not
be troubled or unduly anxious with regard to the result. He who asserts that he
has left all in the hands of God, and at the same time manifests a troubled and
agitated spirit about the results, gives evidence that he has not made the
complete surrender which he professes. Entire surrender and undue anxiety
cannot exist at the same time. As
another has remarked, the true spirit of liberty is found only in those who
"keep the heart totally disengaged from [free from enslavement to] every
created thing, in order that they may follow the known will of God"; or
only in those who, in the words of St. Paul, are "dead, and their life is
hid with Christ in God." The supremacy of the divine will in our life,
the reign of God in our heart, must necessarily have a direct and powerful
operation in our mortal body, bringing all into subjection and subordination to
that will. True liberty consists in being free from self; liberated from the
dominion of the world -- a heart where the Spirit of God rules. From all forms of bondage there may be temporary
liberation by human means, and there will be moments of peace and happiness
resulting; but there is only the one means by which permanent deliverance may
be accomplished. This blessing is for those who "get to personally know
the truth" by the process of "dwelling" in his "Word."
One simple and glorious truth, if made a transforming power in the life, is
sufficient to emancipate one from nearly all the enslavements of self that
have been mentioned. That truth, "In thee and in thy seed shall all the
families of the earth be blessed," reveals the "Kingdom of
heaven" and its divine King. "If we hope for that we see not, then do
we with patience wait for it" (Rom. 8: 25). "God be thanked, that
[though] ye were the servants of sin, ye have obeyed from the heart that form of doctrine which
was delivered you. Being then made free from sin, ye became the servants of
righteousness" (Rom. 6:17, 18). "Like as Christ was raised up from
the dead by the glory of the Father, even so we also [who claim to have been
made free by the truth] should walk in newness of life" (Rom. 6:4). - P. E. Thomson Notice of Annual MeetingAs
announced in our May-June and July-August issues, the Annual Meeting of the
Pastoral Bible Institute, Inc., is scheduled to be held on Saturday, September
20 at 10:00 a.m., in the Central Y.W.C.A, North Carolina and Pacific Avenues,
Atlantic City, New Jersey. While
only members of the Institute may vote (in person or by proxy), all those who
love our Lord Jesus and his appearing are welcome to attend. The
agenda will include a report by the chairman, reviewing the activities of the
Institute for the preceding period. Following his report, the election of
directors for the coming year will take place. Opportunity will also be given
for the consideration of such other matters as may properly come before the
meeting. The
seven brethren now serving as directors are candidates for reelection. Brothers
Laurence lannaccone, Wilbur Twelker, Jr., and Edward Zielinski have also been
nominated. Our Safety in the Last Days"Hold thou me up, and I
shall be safe." - Psalm 119:117. THE
"LAST DAYS" are specifically mentioned in the Scriptures. There are
many "signs" or events by which we can identify the "last
days" as the time in which we now live. The Prophet Daniel designates
this period as "the time of the -end," at which time "there
shall be a time of trouble, such as never was since there was a nation."
The Apostle Paul names these days as "perilous times," "evil days," etc. St. Peter
and St. Jude say that "there shall come in the last days scoffers" or
mockers. Our
Lord speaks of this same period as recorded in the Gospels of Matthew and
Luke (chapters 24 and 21, respectively). According to Luke, Jesus spoke of
events marking the last days thus: "On earth anguish among the nations in
their bewilderment at the roaring of the sea and its billows; while men's
hearts are fainting for fear, and for anxious expectation of what is coming on
the world. For the forces which control the heavens will be disordered"
(Luke 21:25, 26, Weymouth). This
being true, the question concerning our safety in these "perilous,"
"hard," or "critical" times, is very important. Since we
are in the world, this present evil world, though not of it, some of us may be
subjected to trials and difficulties similar to those through which the world
in general will have to pass. The Apostle Peter says: "Beloved, think it
not strange concerning the fiery trial which is to try 'you, as though some
strange thing happened unto you" (1 Pet. 4:12). Referring
to this same time, which is designated as the last days, the Prophet Malachi
(3:1-3) asks these questions: "Who shall abide the day of his
coming? Who shall stand when he appeareth?" Where do we, the followers
of the Lord, abide, and where do we stand? Let us remember the
words of our Master: "Abide in me. ... He that abideth in me and
I in him, the same bringeth forth much fruit: for without me ye can do nothing"
(John 15:4-6). Abiding in Christ and being "found in him" is the only
safe place for the Christian in time of trouble. In
Psalm 91:1 we read: "He that dwelleth in the secret place of the most
High, shall abide under the shadow of the Almighty." These words of
the Prophet are applicable to the Lord's consecrated saints, living daily in
communion and fellowship with their Lord, the Good Shepherd, who, speaking
concerning our safety, uttered these words: "My sheep listen to my voice,
and I know them, and they follow me. I give them eternal life, and they shall
never perish, nor shall any one wrest them from my hand" (John 10:27, 28, Weymouth). Now
let us consider the second question the Prophet has set before us: "Who
shall stand when he ap\peareth?" Where do we stand? The following
quotations from the Scriptures will give us the answer: "Watch
ye, stand fast in the faith, quit you like men, be strong" (1 Cor.
16:13). "Moreover,
brethren, I declare unto you the Gospel . . . wherein ye stand" (1 Cor.
15:1). "By
whom also we have access by faith into this grace wherein we stand, and
rejoice in hope of the glory of God" (Rom. 5:2). "Stand
fast therefore
in the liberty wherewith Christ hath made us free" (Gal. 5:1). "So
then, brethren, stand firm, and hold fast to the teachings which you
have received from us [the inspired Apostles], whether by word of mouth or by
letter" (2 Thess. 2:15, Weymouth). "Therefore,
my brethren, dearly beloved and longed for, my joy and crown, so stand fast
in the Lord" (Phil. 4:1). "Only,
do lead a life that is worthy of the Gospel of Christ. Whether I come and see
you or only hear of you in absence, let me know you are standing firm in a
common spirit, fighting side by side like one man for the faith of the
Gospel" (Phil. 1:27, Moffatt). Indeed,
in all the above quoted texts are beautiful words of life, admonishing us to
be firm, steadfast, unmovable, firmly rooted, and grounded in faith. Not
passive or inactive, but "always abounding in the work of the Lord,
forasmuch as ye know that your labor is not in vain in the Lord" (1 Cor.
15:58). Nevertheless, while we, as good soldiers of Christ, are "fighting
side by side like one man for the faith of the gospel," "earnestly
contending for the faith which was once delivered to the saints," we will not be entirely free
from danger. Knowing this, the Apostle says: "Wherefore let him that
thinketh he standeth take heed lest he fall" (1 Cor. 10:12). To
his disciples Jesus said: "Be of good cheer; I have overcome the
world" (John 16:33). His followers are invited also to "overcome,
even as he overcame." (See Rev. 3:21.) No one could be an overcomer unless
there was opposition, something to overcome. And in order to overcome, we need
faith, real faith, strong faith; for it is faith that overcometh the world. The
surest way to overcome our opposers is to quote Scriptures and explain God's
Plan in a loving and understandable
manner. The best answer is: "Thus saith the Lord," or, "It is
written." In
Isaiah 26:2 we read: "Open ye the
gates, that the righteous nation, which keepeth the truth, may enter in."
To keep the truth, means to regard it as something precious, valuable; it
means to guard it, to observe, and to defend it. If we will guard the truth,
the truth will also guard us. The Apostle Peter tells us that we "are kept
[safeguarded] by the power of God through faith unto salvation, ready to be
revealed in the last time" (1 Pet. 1:5). Again this mighty power of God
that safeguards and sanctifies us is the Gospel Truth (John 17:17; Rom. 1:16). The
Psalmist, who knew the safeguarding power of God and relied on it, said:
"I will both lay me down in peace, and sleep: for thou, Lord, only makest
me dwell in safety" (Ps. 4:8). So sure was he of the Lord's safekeeping
power, that in Psalm 121: 4 he writes: "Behold, He that keepeth [safe-guardeth] Israel, shall neither slumber nor sleep." In
Deuteronomy 33:12 we read: "The beloved of the Lord shall dwell in safety
by him; and the Lord shall cover him all the day long, and he shall dwell
between his shoulders." These beautiful and heart-cheering words were
prophetic, and may well be applied to the "beloved of God" during
this Gospel Age; and particularly now, in the "last days," when
God's protection and safeguarding is needed more than ever before. Note well
the gracious words: "and the Lord shall cover him all the day
long." The Psalmist (91:4) says: "He shall cover thee with his
feathers, and under his wings shalt thou trust." Here is our sure and safe
refuge, a mighty fortress, a Rock that is "higher
than I:' In
Proverbs 18:10 it is again written: "The name of the Lord is a strong
tower: the righteous runneth into it, and is safe." How fortunate and how
glad are we because we know who is the "strong tower" - the
"name of the Lord." If the Lord had not revealed these things to us,
we could not "run into it" and find refuge and safety. It is
necessary to know and to accept the truth; to rely upon and to trust in God's
promises, knowing that they will come to pass in his own due time. To acquire
this knowledge of our place of refuge, and where and when to "run
into" this safe hiding place, requires some effort on our part. This is in
harmony with the words of the Apostle James (James 4:8) "Draw nigh to God,
and he will draw nigh to you." Again,
in Proverbs (Prov. 3), the necessity of following the wisdom from above is
linked with the safety and well-being of the man of God. In Prov. 3:21-23 we
read: "Keep sound wisdom and discretion [divine instruction]: So shall
they be life unto thy soul, and grace to thy neck. Then shalt thou walk in thy
way safely, and thy foot shall not stumble." Valuable words of divine
instruction are found again in Prov. 3:5-6: "Trust in the Lord with all
thine heart; and lean not unto thine own understanding. In all thy ways
acknowledge him, and he shall direct thy paths." The
same Prophet of the Lord, in Proverbs 29:25, again gives us sound words of
wisdom: "The fear of man bringeth a snare: but whoso putteth his trust in
the Lord shall be safe." Having
therefore before us such wholesome words of divine wisdom and instruction, let
us remember, dearly beloved, that we are constantly reminded to watch, to be
alert, to walk circumspectly, for the days are evil. Let us always be attentive
and obedient to the voice of the Good Shepherd. Let us carefully study his Word
of Truth and let us daily endeavor to apply his instructions to our lives, remembering
that faith "without works is dead." "For if ye do these things,
ye shall never fall." -1.
R.
Muzikant The Question Box"We shall not all
sleep, but we shall all be changed." "The dead in Christ shall rise
first: then we which are alive and remain shall be caught up together AT
THE close of our discussion of these texts in the March-April issue, we said: "One
related question remains. It has to do with the Greek word hama translated in 1 Thess.. 4:17
by the word 'together.' In recent weeks the question has reached us from
several quarters as to how the Apostle's use of this word is to be harmonized
with his earlier statement. In other words, he has said that the dead are to
be raised first
and that it
is not until afterwards
that those
who are alive and remain are to be dealt with. How can this be, if both
divisions of the church are to be caught up together? On the following points, there is general agreement. (1)
The events mentioned in these texts are to occur in connection with our Lord's
Second Advent. (2)
These events refer to the true church only-not to the remainder of mankind,
whose future is not under consideration in these texts. (3)
The true church, in the Apostle's view, is seen to be (temporarily) composed
of two groups, namely, the "dead" and the "living"; - the
"dead" being those who had already died at the time the Apostle
wrote, and all others who would die prior to our Lord's Second Advent; the
"living" being those who would not have died, but who would be living
at that time. (4)
The "dead" (in the previous paragraph) are really dead at the time
mentioned -not living in any sense of the word. So
much for areas of agreement. We turn next to some points on which views are
known to differ. Let
us first examine the Greek word translated "sleep" in 1 Corinthians
15:51. It is a form of koimaomai. Scholars are agreed that it means
"to fall asleep." It occurs eighteen times in the New Testament. (See
page 426 of The Englishman's Greek Concordance of the New Testament.) Generally
it is associated with death and thus conveys the thought of falling asleep in
death. However,
in 1 Corinthians 15:51, the form is that of a verb in the future tense, passive
voice, and indicative mood. This may be seen from the change in its spelling.
It is here spelled koimethesometha. In this form it may be translated
properly "be asleep" or "be sleeping." This, too, no
scholar would dispute. (Examples of the translation "be asleep" may
be seen in the Diaglott interlinear and in Young's Concise Critical Comments,
while "be sleeping" is given in a marginal note on 1 Corinthians
15:51 in The Companion Bible. (See also page 983 in the Englishman's Greek
Concordance of the New Testament.) From
the foregoing it will be seen that the Greek is capable of two translations,
each grammatically permissible; that is to, say, each conforming to the
rules of grammar. These two translations are: (1)
"We shall not all fall asleep (in death)." (2)
"We shall not all be asleep (in death)." When
we come to examine carefully these translations, however, as we will do in a
succeeding paragraph, we will see that they vary considerably in their
meaning. This being the case, it is clear that only one of them can correctly
reflect the Apostle's thought. The problem is to determine which of the two
does so. Since
neither of them may be rejected on grammatical grounds, a translator is under
the necessity of turning to the context for guidance. Since he cannot choose
both, he is compelled to adopt the translation which, in his judgment, best
suits the context. It
is at this point, therefore, that there is introduced, not only in an
exposition, but also in a translation, an element of interpretation. This
being true, a translator, with the very best of intentions, may produce a
faulty translation, and will do so, if he misunderstands the context. In
view of the fact that most Bible scholars indicate, in their translations, a
preference for "fall asleep," it would ill become me to write,
dogmatically, in favor of "be asleep." Yet the conviction is strong
with me that the context requires that translation. In the spirit of a
disciple, therefore, and not in that of a master, the following paragraphs are
submitted to the consecrated judgment of each individual reader. Such must, of
course, understand that they are perfectly free to accept or reject them, or
any other exposition ever offered in these pages. On
the assumption, then, that the phrase which may grammatically read
"We shall not all be asleep" is, in fact, the translation which
correctly reflects the Apostle's thought, let us see how well it fits the
context. If it be asked: "When will this be true?" the answer
is to be found in the context. It is to be true at the time of our Lord's
return. At that time, while some of the church will be asleep (in
death), the Apostle declares that this would not be true of them all. Again,
if this translation be the correct one, it will be seen that a number of
commonly held views are not sustained. Note, for example, that in its light,
the Apostle is not to be understood as saying that those who are alive and
remain will not die, nor that they will. He is not to be understood as saying
that they will "fall asleep" in death, nor that they will not. While
he will, in due time (indeed, he does, in his next phrase) tell us what is going to happen to the church at our
Lord's return, he does not do so in the phrase we have been discussing. Here,
if our preferred translation be correct, he says only the one thing, namely, that
when our Lord returns, not all the
church will be asleep. In
his next phrase, the Apostle proceeds to show that, at the time of our Lord's
return, the entire church (whether asleep in death or alive as human
beings) are to share in an experience common to them all. His words
are: "We shall all be changed." In
the case of those who will be sleeping, their change will be accomplished by a
resurrection, as the Apostle notes in 1 Cor. 15:52. In the case of those who
are alive and remain, their human nature must also be surrendered (in death)
if they are to share in the
First Resurrection (Rev. 20:5, 6). By remaining faithful unto death (Rev.
2:10), and only by so doing, these too, are to "attain unto the resurrection
from dead ones" (Phil. 3:11, Diaglott); that is, they will thus qualify
(and only thus) for a share in our Lord's own resurrection (Acts 26:23). They
cannot, with flesh and blood bodies (i.e., with human nature) inherit the
kingdom of God, as the Apostle has previously stated (1 Cor. 15:50). The
change to be experienced by all the members of the church will be stupendous.
It will be from corruption to incorruption; from mortality to immortality.
"It doth not yet appear what we shall be; but we know that, when he shall
appear, we shall be like him" (1 John 3:2). This
change will be so sudden as to occupy no appreciable space of time and so the
Apostle illustrates it by saying that it will be in a moment, in the twinkling
of an eye (1 Cor. 15:52). Again,
after having said this, he goes on to tell us when that is to be. It is
to be, he says, "at the last trump." In
this phrase the word "at" is an unfortunate translation. Reference to
the Diaglott interlinear shows that the meaning is "in." Rotherham
uses the word "during." We shall be changed "in a moment" in
or during the last trump. The
last trump is the last in a series of seven and, like the previous six, is
symbolic, as students of the Book of Revelation are aware. They represent seven
great periods of time and their events. It is sufficient here to say that we
find ourselves today in the midst of the very events which mark the sounding of
the seventh trumpet. The increase of knowledge, the angry nations, taken in
connection with time prophecies, establish this as a fact. Its fulfillment
extends through a period of 1,000 years. Its events mark and coincide with all
the various features of the Millennial reign of Christ. Each
member of the Church then, those who are asleep in death at the time when
Christ returns, and those who will be living at that time, will be changed, in
a moment, during the sounding of the seventh trump. Will
they all be changed in the same moment? Some so hold and teach. Let us see if
this thought is scriptural. Had
this question been limited to those in Christ who are asleep at the time of his
return, and the question asked: "Will all these experience their
resurrection change in the same moment?" I would reply: "I know of
no scripture which teaches otherwise, and I know of no good reason why this
should not be." However,
if the question remains as first presented: "Will they all (those asleep in death and
those who will be living) -will all these be changed in the same moment?" my reply must
be, on the word of an inspired Apostle: "No." In 1 Thessalonians
4:16, 17 the Apostle Paul makes this very clear. His words are: "The dead
in Christ shall rise first: then
(i.e., afterwards
- see
Diaglott) we which are alive and remain shall be caught up together with
them." One
related question remains. It has to do with the Greek word hama translated in 1
Thessalonians 4:17 by the word "together." Recently the question has
reached us from several quarters as to how the Apostle's use of this word is to
be harmonized with his earlier statement. In other words, he has said that the
dead are to be raised first and
that it is not until afterwards that those who are alive and remain are to be dealt with. How can this
be, if both divisions of the church are to be caught up together? In
seeking the solution to this difficulty, the preferred method is to locate
every place in the New Testament in which hama appears and study that word in the light of its
context. This we propose to do now. 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 "together". This
will be, found listed on page 1066. On that page it will be noted that the word
"together" (in 1 Thess. 4:17) is a translation of Word No. SG260. 2)
Word No. SG260 appears on page 10 in the Greek Dictionary at the back of the
concordance, and is the Greek word "hama ". 3)
"Hama" , it will be seen, properly means "at the same
time", but is also freely used to denote "close association ". 4)
The meaning of the phrase "at the same time" varies, depending on its
context, as may be seen by reference to an unabridged dictionary of the
English language. Before me is a copy of Webster's second Edition, published in
1959. In this dictionary, on page 2649, the phrase is defined as follows:
"at the same moment or during the same period". It is important to
notice these two meanings as, when we come to examine the scriptures in which
"hama" appears, it will be necessary to determine, in each case,
which of these two meanings expresses the thought of the inspired writer. 5)
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 "together". (Page 935). It will be
noted that the word "together" is used to translate a number of Greek
words. However, our present study has to do with only one of these, namely,
"hama", which is the fourth on the list, the reference being to page
32. 6)
On turning to page 32 we find all the verses in which "hama" occurs,
listed in scriptural sequence. We note also that they are ten in number, and
that "hama" is not always translated by the word "together",
but is sometimes translated by other words. The following is a summary.
Let
us now consider the ten scriptures in which "hama" appears,
postponing our consideration of 1 Thess. 4:17 until after we have examined the
other nine scriptures. (1) MATT.
13:29
"He
said, Nay, lest while ye gather up the tares, ye root up also the wheat with (hama) them." The
context shows our Lord relating the parable of the wheat and the tares. A
sower of good seed had been followed by an enemy who sowed tares amongst the
wheat. The question is raised by the householder's servants: Shall they go and
gather up the tares? Our text contains the householder's reply. Now,
to gather up the tares from a wheat field would take more than a moment; it
would require a period of time. Here "hama" evidently has the sense
of "close association", and while the thought of time is not excluded,
the idea of only "a moment" must be rejected. The
servants are not to gather up the tares, lest they "root up also the wheat
during the
same period". (2) MATT. 20:1"The
kingdom of heaven is like unto a man that is an householder, which went out
early (hama) in the morning to hire laborers into his vineyards." Another
parable is here being told by the Master. Again "close association"
is present. The "going out" of the householder was "closely associated"
with the early dawn. He
went out "to hire laborers". This was not accomplished in a moment,
but took a period of time; time enough, it appears from verse 2, for an
agreement to be entered into as to wages. (3) ACTS 24:26"He
[Felix] hoped also (hama) that money should have been given him of Paul, that
he might loose him; wherefore he sent for him the oftener, and communed with
him." The
words of this text occur in connection with Paul's appearances before Felix.
Again, the thought of "close association" is present; the association
of Felix's hopes for money, with his hearing of Paul's arguments. The time
during which this "close association" took place was not a momentary
matter, but extended over a period of two years, as we learn from verse 27. (4) ACTS 27:40"And
when they had taken up the anchors, they committed themselves unto the sea, and (hama) loosed the rudder
bands, and hoisted up the mainsail to the wind, and made toward shore." The
context unfolds the details of a shipwreck experienced by Paul and those with
him en route to Rome. To
take up anchors, loose rudder bands and hoist the mainsail, would probably not
take long, if several members of the crew co-operated, and might well have been
accomplished simultaneously, during a brief period, but hardly "in a moment". (5) ROM. 3:12"They
are all gone out of the way, they are together (hama) become unprofitable.
" In
the first chapter of the Epistle to the Romans the Apostle Paul has called
attention to the sinful state of the Gentiles, and in the second chapter has
shown that the condition of the Jews was no better. In chapter 3, in our text
and related verses, he quotes from the Psalms (14:1-3) to show that they (Gentiles
and Jews) are (i.e. during the same period) "together" become
unprofitable. Not
merely a single moment but a period of many centuries is in evidence here. (6) COL. 4:2, 3"Continue
in prayer, and watch in the same with thanksgiving; withal (hama) praying also
for us." At
the same time as the brethren at Colossae continued in prayer, and while, in the
spirit of thankfulness, they watched the Lord's providences, to see how their
prayers would be answered, they were also to make special request on behalf of
Paul and his associates in the ministry. "Withal" (at the same time),
in this text, must surely be understood as "during the same period." (7) 1 THESS. 5:10"Whether
we wake or sleep, we should live together (hama) with him. " Here,
again, the thought of "close association" is present; the association
of the members of the church with their Lord and Head. Nor is this association
to be for only a moment. No! it is to be for eternity! (8) 1 TIM. 5:13"And
withal (hama) they learn to be idle, wandering about from house to house." Here
the Apostle Paul is cautioning Timothy concerning certain young widows, who
were becoming back-sliders, and who, "at the same time" were learning
to be idlers and busybodies. "Withal" (at the same time) in this
context, must be understood as having the sense of "during the same
period." (9) PHILEMON 22"But
withal (hama) prepare me also a lodging." "At
the same time" as Philemon was to receive his runaway slave back again
(not, indeed, as a slave, but as a beloved brother in the Lord) he was to
prepare a room for Paul to occupy. Here
again, the meaning must be "during the same period", not "at the
same moment". This
concludes our review of the meaning of "hama" in 9 of its 10
occurrences in the New Testament. In none of them does the context permit us to
understand it to signify "a moment", but in every case "a
period of time" is intended. (10) 1 THESS. 4:17Let
us now turn to our text, and see what light our study may throw on
"hama" here. It will be particularly helpful if we note that our
text almost parallels the expression in 1 Thess. 5:10 (considered foregoing).
It is the same word "hama" that occurs in both verses. In both
"hama" should be translated by the word "together" (as the
eminent translator, Rotherham, has been careful to do.) In the one case, the
members of the church are to be '' closely associated" with their Lord
-- and this not for a moment, but for eternity. In the other verse, members are
to be "closely associated" with other members and also "ever be
with the Lord." In
the light of the foregoing discussion it is submitted that, by his use of the
word "hama" in 1 Thess. 4:17, the Apostle is not contradicting his
earlier statement that the dead in Christ are to rise first, but that if, in
this verse, the word "hama" is allowed to have the same meaning
which it has in all its other ,occurrences in the New Testament, namely,
"during the same period" any surface appearance of a contradictory
statement disappears.
- P. L. Read Entered Into Rest
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