VOL.
LIV. March/April 1971 No. 2
Notice of Postponement of Annual Meeting Our Sacred Feast"This cup
is the new testament in my blood: this do ye, as oft as ye drink it, SOUL
refreshing and precious truths are contained in these two of the many inspired
texts bearing on the "Last Supper." As we review the several accounts
of that memorable feast, the meditative spirit is at once carried back over the
long intervening centuries and is seated at a table in an upper room,
intimately associated with at least eleven men like ourselves, sharing with
them in the surprises, the gentle rebukes of love, and is profoundly impressed
with the strange actions and the heart stirring words of our Lord and Master.
We hear his significant statement, "I have longed eagerly to eat this Passover with you before I suffer. (Moffatt.)
Momentous words we so yearn to
fully comprehend! And what if nearly twenty centuries have passed away since
those words were uttered in that
upper room? Had they been the utterance of any other than Jesus, they would
today be little more than a faint echo and be meaningless to present
generations; but the words of him who spake as never man may speak can never
become any mere projected echo. Who
that has known in experience how divine love can draw to itself, and whose
heart has been made more tender through the condescending grace of God, as
Jesus revealed it in that upper room, can be otherwise than affected more and
more by pondering, its many exhibitions and by taking to heart the lessons to
be learned in that hallowed spot.
Memory, mind, and will, having caught the meaning of the words, "this do in remembrance o f me, can never forget
that which is so blessed to remember, and to daily call to mind, for it was not only an hour of feasting, it was
also an hour of never to be forgotten revelations of the heart of Jesus. Then,
too, it was not only a matter of asking us to employ this simple method of
keeping his love in remembrance, but there was a further remark. He adds a
still further measure to our cup of hope and joy by saying, that this feast is
to last only "Till the day I
drink it new with you in the Kingdom of my Father." This is a promise of
another and greater feast. It speaks of a time when this present feasting,
which is symbolic in its joy, will give place to a banquet of sublime,
celestial grandeur such as our loftiest language could never adequately
express. Hence, Jesus is asking us to now join him in a beautiful perpetuation
of a feast which, by its very simplicity and richness in hope, will keep fresh
and ever green in our affections the reality of his unchanging love, and
enable us to continually share with him the joy of unfading anticipations of
the eternal feast to come. But
the Apostle would have us pause for a
moment to make an examination. Perhaps he remembers something that was all too
apparent in that upper room where the farewell feast was first instituted. He
would have us keep in mind that underneath every ordinance set forth in the
Word, whether it be concerning baptism as a symbol of our becoming dead with
Christ, or in the keeping of this feast of remembrance, there are fundamental
principles of the greatest possible importance. These principles, or conditions,
determine the degree of blessing and profit any participant therein shall
receive. The most careful conformity to these conditions, therefore, will bring
the heart into a close and precious sense of relationship with the Lord,
whereas any neglect or carelessness, lukewarmness, or any unforgiven sin, will
be sure to bring condemnation. It is this very vital fact that Paul wants all
to keep in mind, and so he points out the dangers, and the consequences of
eating and drinking unworthily, improperly, "For he eats condemnation to
himself, not discerning the Lord's body." (1 Cor. 11:29.) As in the typical feast there was a strict
rule demanding the putting away of all forms of leaven from the abode of the
participant, so we must be exercised with the same zeal to obey the divine law
of heart purity, "For even Christ our Passover is sacrificed for us:
Therefore let us keep the feast, not with old leaven, neither with the leaven
of malice and wickedness; but with the unleavened bread of sincerity and
truth." - l Cor. 5:7, 8. There
are mane ways in which one may count the blood
of Christ our Passover common, or treat it with disrespect. According to
the above warning of Paul, any unworthy
conduct on our part would be counted as making us guilty of doing despite to
that sacrificial blood. In the case of the Jewish Law the blood was to be sprinkled on the door overhead and on
both its sides, but never was the base or
step to be thus sprinkled, Even
the typical blood must not be trampled underfoot of man, how much more reprehensible then it would be to
put the blood of God's Lamb under our
feet' in any manner whatsoever. May God give us the deepest spiritual discernment
in this matter, lest we sin in so serious a thing. Like all of God's
arrangements for our approach to him, this, the greatest of all provisions,
must beheld in a true reverence; and above all other things required is that
of heart purity and a humbled spirit. And
there must also be uppermost in our thought a very real sense of gratitude as
we keep fresh in mind the sacrifice of Christ on our behalf. The full import of
the words of Jesus must be pondered: "This do in remembrance of me." And so it must be when we hearken to the
words of the Apostle as he relays the words of Jesus to us, "Ye do show
the Lord's death till become." This sense of overwhelming gratitude will
make possible the attitude of heart in which to properly survey the sacrifice
Jesus asks us to remember. Joy
and sorrow are strangely blended in that same upper room. Compassionate love
speaks there by 'both word and action, in rebuke and pity. Along with his words
of happiness over the occasion, Jesus must also speak of things sad and
regrettable. Side by side with the sublimest of opportunities ever afforded
any of his own, there are things present which are like a dark blot o a what
might have been a spotless page of their loyal devotion. And over it all, our
minds should prayerfully ponder. It is possible for us to find these things of
a regrettable character, a true, picture of our own fickleness, or a much too
real illustration of our own self-seeking and lovelessness. If into that most
hallowed room the dark stain of human weakness came; if in the sacred seclusion
of that upper room where all that was unworthy and unclean should have been
shut out, or shamed into silence, we hear contending voices, not over an eagerness
to be the one to wash the Savior's feet, but in clamor over who ought to be
considered greatest among them; if in that place apart and alone with Jesus is
found the sinister spirit of betrayal in which, with a shamelessness beyond,
understanding, a traitor heart asks in unison with the others, "Lord, is
it I?" -where, then, are we safe from the baneful presence of inbred sin?
Where is there a place so far removed from Satan's influence that nothing
defiling can come? -- yes, where indeed, if from this spot selected by Jesus,
himself, for so sublime a farewell feast with his own, the inherent weaknesses of
our flesh or the malignant forces of evil were not shut out! May
God grant to us the undimmed spiritual perception so needed, and by which
alone we may hope to be kept from the baneful results of a deceitful heart. May
we have been so taught of God, and so have received of the love of Jesus that
he can now say of us as he said of his faithful
ones in that room, "He that is washed . . . is clean every whit: and ye are clean." And yet a greater cleansing came to these
disciples, and so it can come to us. We can know that if those men could return
to that upper room in after days, not with contention over any supposed right
to highest place, nor with a pre-occupation with self, sufficient to blind them
to golden opportunities, there would be indeed the marked evidence of the
salutary effects of the loving tenderness of Jesus. Assuredly there would be
humble confessions made by all. Each would feel that his own deflection had
been the most reprehensible and inexcusable, and all would regret that in an
hour of such solemnity they had been so slow to grasp the glorious opportunities
of that quickly passing hour. Upon every heart there would have been stamped an
indelible reminder of how a perverted vision must inevitably weave into the web
and woof of life's record those sad mistakes over which many a tear will fall
when grace has refined and mellowed the heart. Such mistakes, though
graciously forgiven, must still linger on in memory like shadows across our
heavenward path. We
are remembering, then, that Jesus has asked us to make this feast a special remembrance act. Manifestly
the story of that first Supper is not told us with several repetitions just to
make known the sad mistakes of the disciples, but rather to forewarn us of
imminent dangers surrounding ourselves, and also to strengthen our hearts when
our weaknesses are all too painfully revealed. How we too have need of the same
words of comfort spoken to our prototype, Peter, "I have prayed for thee
that thy faith fail not." We have not acted better than they. Perhaps we
shall yet see when all things are fully revealed to us, that ours has been the
most perfidious conduct, and the least inexcusable short-sightedness. We should
not forget that these men made their mistakes
of the upper room when "the spirit was not yet given." Subsequent to
the anointing of the spirit there are no repetitions by them of these same mistakes,
are there? Are we not too often prone to make comparisons between ourselves and
them as we think of them -before Pentecost, and then compliment ourselves on
being so much better than they? But if making comparisons at all, let it be as
between them prior to the coming of
the spirit on them, and since its coming on us. Their mistakes were before the Spirit was given, while ours
have been after receiving it. Thus
viewed, how manifestly we need the lessons of that upper room. Let us then recall these vitally important words
found in John's record: "Jesus knowing that he came from God, and went to
God, he riseth from supper, and laid aside his garments, and took a towel, and
girded himself. After that he poureth water into a basin,, and began to wash
the disciples' feet, and to wipe them with the towel wherewith he was girded."
He girded himself to do this menial service for men so concerned over claims
for highest place in his Kingdom. Let us not forget here that we are in our
meditations now as one among them. We are thus not only seeing their neglects,
their need of instruction, and their need of a richer measure of his love, but
we are being most mercifully and necessarily humbled also. What, think you,
was their first startling recollection, and the first sudden awakening of
their consciences? Surely there was a deep inward sense of conviction, a deep
sense of shame over their unbecoming conduct, and a rapidly growing wish that
they had been more utterly unmindful of self, and more alert to grasp the
opportunity to wash the Master's own feet. They had called him Lord and Master,
but lips and heart had been out of tune. Peter's reactions to having Jesus wash
his feet reveals much of this inward sense of his soul's awakening. This
would have been our own inner feeling then, we know, and, alas, even yet it
might be often our confessed sense of shame and regret. Alas
indeed! such precious privileges still often come to us on fleeting wings, and
ere our dull preoccupied minds are awakened to the heaven-sent opportunity to
serve our Master in humility, the golden opportunity passes out of reach,
perhaps never to return. Disguised angels come close to us, bringing priceless
moments into our daily round of duties, but our eyes are dimmed with earth-born
mists, or our hearts have not been sufficiently purified by the cleansing
blood to perceive that God comes thus near, and so our backward lock reveals, when too late, how greatly we too have
failed. Here
those words, "Inasmuch as ye did it
not," have a particularly solemn warning for us. Oh, ye who are even
yet contending for the right to recognition above others of God's children, ye
who lay claim to greatest faithfulness among his people, will you not pause in
your disputing for a moment and gaze on this upper-room scene, while from the
lips of him who came from God and is soon to return to God are heard these
momentous words, "This do in remembrance of me"? Be not concerned over who shall be greatest, but be alert
to perceive that he who would be greatest,
must be now in heart and spirit
servant of all. Precious
to Jesus are all those the Father hath given him; albeit, there are still impetuous
characters rushing in where angels would fear to tread, self-centered hearts
still tainted with inherent selfishness, hasty sons of thunder too ready to
destroy rather than save, and a sad overlooking of greater things because the vision has not risen above the minor
concerns. Who among us will not confess within our own ashamed hearts that such
we have frequently been. Then, oh, the blessedness of our
"remembrance" of Jesus by which we are assured of his abiding love for us notwithstanding
all our failures. Then
with these upper room lessons forever fixed in heart and mind we follow him to the Garden of
Gethsemane. He knows how much we want above all other things to be as near as
possible to him in this another secluded and sacred spot, and we can believe
that he fully reciprocates our pure desire for this most intimate association
with him -- he always does, and so we enter with him. In mind we are of the
privileged three who went furthest with him on
that occasion. And however much we may feel at this distance that we would
have done better than they, the evidence is written over our own records far
too repeatedly to give us any right, to sit in judgment on them. Their story
is ours too. Not once, but alas many times we have been found sleeping amid
circumstances' when every faculty of our spiritual (being should have been in
lively animation. Times there have been when an over-confidence in our own
fidelity has led us into boastful self-praise, or into an assuming of superior
attitudes. Certainly we knew of trials to come by which many would prove
deficient in qualities we were assured we
possessed ourselves, and so our spirit was that of certainty that others
would fail, but we would never, no never forsake the Lord, though all others
did so. Perhaps, because of some special and much to be appreciated 'knowledge
imparted to us relative to a wider vision
of God's completed redemptive purpose, we have become imbued with a spirit
of uncharitableness by which the highest seat at even this sacred remembrance
feast was unblushingly claimed as our special
right. Pitiful revelation! Instead of revealing that such unmerited grace had humbled us into vying with each other for the
"chief of sinners" rating, it has, revealed how easily we can fall into spiritual pride. How regrettable it is that such lack of humble gratitude on our part should attempt to shut away from this table such a multitude of those redeemed by the same precious
blood. The atmosphere of this feasting upper room is pervaded with the blessed
assurance that "at the Cross there's room" for every one. The word,
therefore, that rings through all our Savior's doings there, and in the Garden,
and on the Cross is the same, "Keep me
in remembrance" and ever
follow me. Now
in the little while that yet remains we will "keep the feast." We
will continue to bless God for "the blood of the covenant wherewith we are
sanctified," and by his help keep under that all sufficient cleansing
blood. Ere long the number of God's elect will be complete. In a little time
perhaps shorter than we think-we will have proved our devotion to Christ up to
the measure he seeks in all his own. Then the toils of the way will be over,
the waiting ended, our suffering for his sake finished. Till then, this
"remembrance" of him will be treasured and sealed up in our inner
heart "till he come." Home
is near and each day draws nearer. Therefore in a joy unspeakable and full of
glory we wait for "his glorious appearing," and our abundant entrance
into his presence, where we shall see his face, and oh!
- J. J. Blackburn. Now and Afterward
"He Is Risen""Your
sorrow shall be turned into joy." - John 16:20. STUPENDOUS
miracle, the basis of Christian hope! Come to the vacant sepulcher of Christ
and sing for joy! Angels, spirits of purity and love, hasten to meet us here
with their message sublime. Heaven and earth, angels and men, all happily
together at the open tomb. Sorrow may be for a night; joy cometh in the
morning. With grateful hearts, with uplifted heads, we repeat the great
articles of our faith: "I believe in Jesus Christ, who was crucified, who
died, and was buried; who rose again from the dead; and who is now at the right
hand of God. I believe in the forgiveness of sins, in the resurrection, and the
life everlasting." Our cups brimming with gladness, we exclaim with the
Psalmist: "Blessed be the Lord God, the God of Israel, who only doeth wondrous
things. And blessed be his glorious name for ever: and let the whole earth be
filled with his glory; Amen, and Amen." Once
again we direct our thoughts particularly to the great central fact of
our faith. But now not so much to dwell upon the abstruse theological
philosophy of that event so important to us all, but rather to linger over some
of the touching human aspects related to it. We would see more of the wondrous
Resurrection story in the light of its immediate effect upon the disciples. We
would have our hearts burn as through them we experience their unspeakable joy
when the aweinspiring truth was made manifest. To aid us in visualizing some
of the dramatic incidents of our noble theme, we shall consider four great
paintings through which masters of art have augmented the sacred record in portrayals
of deep feeling and understanding. These paintings may well be likened to four
scenes in a stupendous play. For our meditation we shall so consider them. SCENE ONEThe
poet has said:
Yet
how long must have been the day between, and how filled with unutterable
sadness! The Scriptures are silent regarding it, but it was a real day, a
terrible day to that small group of disciples scattered "as sheep without
a shepherd." They had awakened to a realization that the nightmarish
scenes of a few hours ago were real after all, and their sense of loss must
have been overwhelming
We
are indebted to the genius of the great Swiss painter, Eugene Burnand, for the
painting "Holy Saturday," than which there is no finer portrayal of
the stark tragedy that gripped the eleven men most closely associated with
Jesus. Burnand portrays them dazed with blinding sorrow and confused of mind
and heart, once again gathered in the upper room where on Thursday night the
Master had washed their feet, partaken with them of their farewell meal, and
talked to them with a tender, brooding sympathy. Gathered again, to seek in
this hallowed place for quiet, undisturbed meditation and prayer. This is the
15th of Nisan, a
great feast day
of Israel. Without, the streets are thronged with the celebrants. Garlanded and
arm-inarm, they troop the streets singing the old familiar songs of rejoicing.
Within, the echoes of this merriment penetrate to pierce swordlike the
gloom-filled hearts of the disciples. Some are seated at the table; others
stand forlornly in the background. There is no ray of hope on any face. Peter,
at one end of the table, his agonizing brain resting heavily on his hands, no
longer able to think or talk, weeps, and sufers in silence. His is a double
grief. John, next to him, trying to comfort his
impulsive friend, appears to feel the futility of words at such a time. James
sits at the other end, his deep-set eyes peering into vacancy as if trying to
recall something from the sayings of his dead Master that would bring order out
of his mental chaos. Andrew stands with downcast eyes and sorrowing face just
behind Peter, his conscience-stricken brother. The rest are grouped about the
three at the table, some watching with sympathetic faces the suffering Peter,
while others are lost in thoughts too deep for words, or are hushed in silent
prayer. Only those who have loved much and lost can really know what that
"Holy Saturday" meant to the bewildered disciples. The painting might
well be called "The Death of Hope" for
Though
they as yet "knew not the Scripture that he must rise again from the
dead," we search their faces to see if, like bells in the distance, a
faint melody of coming joy was not being rung to their numbed consciousness by
those strange words of but yesternight: "A
LITTLE WHILE AND
YE SHALL NOT SEE ME: AND AGAIN, A LITTLE WHILE, AND YE SHALL SEE ME. VERILY,
VERILY, I SAY UNTO YOU, THAT YE SHALL WEEP AND LAMENT, BUT THE WORLD SHALL
REJOICE, AND YE SHALL BE SORROWFUL, BUT YOUR SORROW SHALL BE TURNED INTO JOY. A
WOMAN WHEN SHE IS IN TRAVAIL HATH SORROW, BECAUSE HER HOUR IS COME, BUT AS SOON
AS SHE IS DELIVERED OF THE CHILD, SHE REMEMBERETH NO MORE THE ANGUISH, FOR
JOY THAT A MAN IS BORN INTO THE WORLD. AND YE NOW THEREFORE HAVE SORROW,
BUT I WILL SEE YOU AGAIN, AND YOUR HEART SHALL REJOICE, AND YOUR JOY NO MAN
TAKETH FROM YOU." SCENE TWOThe
scene changes. It is the early part of the following day, the first day of the
week. Again have the disciples awakened to a despairing consciousness of their
loss and inconsolable grief. Poor crushed spirits! How little did they know
that the darkness was past, that a glorious light was about to
break forth in their hearts never to be extinguished! For the sun had scarce
risen when Mary of Magdala burst into their presence with the strange and
terrible news that the grave was empty. Amazed and fearful at this new
development, Peter and John are instantly on the way to the Garden; their eager
haste hurrying them to the utmost speed. This is the moment Burnand has chosen
to transfer to canvas in his magnificent portrayal "Peter and John Running
to the Tomb." The artist has marvelously caught the spirit of this
incident. The two disciples are shown running at top speed, the brilliant dawn
of the resurrection morn left behind. John's air ripples backward as his body
bends forward against the wind. The foods of his white robe stream behind. That
Peter is the older and is losing out in the race is evident. His longer locks
flare in the wind, his cloak tosses behind him, and his mouth opens to make
labored breathing easier, while his hand presses back a heart near bursting
from mingled emotion John's hands are clasped together i front of his bosom in
the attitude of prayer. He seems not to be conscious of the movement of his
limbs; is thoughts are projected far ahead; is eyes appear as fixed upon the
dist. t tomb. Anticipation is written over both their faces. What must be
their most inward thought? Are they beginning to feel an awakening within,
stirring of vast implications? The eagerness of a strange expectancy is
accentuated in every line of face and body as they race onward, our own hearts keeping pace with them. The
sacred record tells us: "So they ran both together; and the other disciple
did outrun Peter and came first to the sepulcher. And he stooping down, saw the
linen clothes lying: yet went he not in. Then cometh Simon Peter following him,
and went into the sepulcher, and seeth the linen clothes lie, and the napkin,
that was about his head, not lying with the linen clothes, but wrapped
together in a place by itself. Then went in also that other disciple, which
came first to the sepulcher, and he saw and believed." Ah yes, John
believed. Nothing is here said concerning Peter's convictions. But shall we
question the result of that meeting of the Lord and his brokenhearted disciple
when later, as Paul records, "He was seen of Cephas"? And can mere
words describe the ecstasy of that reunion?
SCENE THREEWe
pass on to the wonderful experience of Mary Magdalene whose glory it is that
We
find her now returned to the tomb, her spirit overborne with longing anxiety
to find him, and refusing to believe that she could not. She is alone, as the
two disciples and the women had returned to the city. She peers into the
sepulcher; the empty space where Jesus had lain is now no longer untenanted,
but instead of the Redeemer, she sees two shining ones, one where the head and
the other where the feet had rested. The strangeness of their presence seems
lost to her as with eyes half-blinded from weeping, she enters and looks about
her. And then -- then a Form suddenly stands at the threshold! O moment
mystical and sublime! This
is the wonderfully dramatic setting of Edward Burne-Jones' painting, "The
Morning of the Resurrection." We
see the two angelic messengers, great wings folded against the background,
their faces turned in silent awe to One they recognize as far above all
principalities and powers. A fold of their white robes raised to their lips as
if thus to acknowledge their own unworthiness. The one farthest from the
threshold, with raised arm, gestures to direct Mary's attention. She, with head
slightly turned, looks in startled timidity upon the Visitor's face. Is this
the keeper of the Garden come to rebuke her intrusion? With cloak caught up,
she is prepared to flee. Yet she cannot take her eyes from Him who looks at her
with an all seeing gaze. Her heart pounds from the tumult of emotion which
surges over her spirit. What are these strange stirrings in her slumbering
memory? What is there about that face? -- but no, it could not be! Her
tear-misted eyes must be deceiving her! Only
a moment intervenes until a heart full of the deepest sorrow is raised to
rapturous joy, and that through the utterance of but one word! One
word -- which will send her, fleet as a deer, to astound the disciples
with the amazing truth, "I HAVE SEEN THE LORD"! SCENE FOUR And
what is our fourth painting? Ah, it has not yet been painted, though the Great
Artist has been long preparing. It will not be painted on canvas but on more
durable material, which shall survive eternity. And when that glorious work is
finished, strong men shall weep with joy as they contemplate it, and the heaven
shall resound with the voice of angelic singing. For a stupendous scene shall
it unfold. Its setting, this earth; its subject, all mankind; and its theme,
the everlasting love of God and of the Lord Jesus Christ. For our three pictures
are but miniatures of far greater scenes. The grief and sadness of the Eleven
in the upper room is multiplied a million-fold in the hopeless grief of
humanity. John and Peter running to the tomb may well show forth the coming
experience of the nations when the "word shall go forth from
Jerusalem." And Mary at the tomb, the amazed awakening in the heart of all
peoples that "One there is above all others well deserves the name of
Friend." For we have all a nearer, a more special interest in the deserted
tomb of Jesus Christ. For us all he died, and for us all he rose again. Firm
and fast as the grave now seems to hold the buried generations of our race, it
is doomed, as a fruit of Christ's resurrection, to relax its grasp and yield
them up again. Empty as was Joseph's sepulcher when the angel spoke to the
women, so empty shall be every grave of earth when another angel shall sound
his trumpet, and it shall ring through the regions of the dead, and stir all to
life again. Blessed
was that morning which dawned upon the empty tomb at Calvary, but more blessed
to us shall that other Morning be which shall dawn upon the empty graves of
earth. O
Earth, thou grain of sand on the shore of the Universe of God; thou "Bethlehem"
amongst the princely cities of the heavens; thou art, and remainest, the Loved
One amongst ten thousand suns and worlds, the Chosen of God! Thee will his Son
again visit, and then thou wilt prepare a throne for him, as thou gayest him a
manger cradle; in his radiant glory wilt thou rejoice, as thou didst once drink
his blood and his tears, and mourn his death! On thee has he a great work to
complete! Hear the word of the Lord! -- BECAUSE
I LIVE, YE SHALL LIVE ALSO." - W. ]. Siekman Ministry of the Word"Paul thanked God and
took courage." - Acts 28:15. AS
THE testing of the New Creation continues, it is becoming increasingly evident that
Satan has stepped up the power and scope of his efforts to destroy the
remaining "seed class" members. The principal test upon us today, as
indeed it has always been, is that of developing and manifesting
"agape" love; not a love simply between those who agree together on
various teachings, but a love similar to our heavenly Father's, who loves all
his children irrespective of their human affiliations, or penchants, or
weaknesses. The
tendency of our day is for people to want to belong to something; we are
living in an age of organizations in which people are urged to do things
"together." Satan now realizes that his kingdom is undergoing the
final stages of its destruction and one of his last ditch maneuvers is to get
masses of people the world over to band together to clean it up in every
respect and thus they will have no desire for Christ's kingdom. Our
text reminds us that St. Paul and his company were met and warmly welcomed by
deputations from the Roman church. Three years before the Apostle had written
his grand epistle to its members expressing his strong desire to visit them,
and now this fervent greeting deeply moved the Apostle's heart. Here was proof
of the great work God was doing in the hearts of the Roman brethren and
concerning which Christ had already given him an assurance of success.
Therefore, with glad and hopeful spirit this trusting Apostle, as he grasped
these welcoming hands, "thanked God and took courage." And
how true in our own experiences, in minor degree to the Apostle, to find
ourselves sometimes misunderstood or misrepresented, but along with that to
also be welcomed by loving hearts and enjoy "fellowship of kindred minds,
which is like to that above." Of course the worldly spirit of dissent,
also fostered by Satan, has crept into our own fellowship and, consequently,
many have overlooked the Scriptural teaching that the New Creation is described
in the New Testament as an "organism," not an
"organization." The latter is manmade, tailored to the promoters'
ideas of services to be rendered; it is not flexible and therefore unable to
adjust itself to changing conditions and needs. An
organism, on the other hand, is a living thing, created by our Father (Eph.
1:18; 2:10), and is adaptable to changing conditions and the different stages'
of development of each new creature. Such are bound together by the law of love
(Phil. 3:15), and find their greatest satisfaction in abiding in Christ (Col.
3:16). Every need of life is absolutely guaranteed to such as rest in God.
Security? "The eternal God is thy refuge, and underneath are the
everlasting arms." Provision? "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." Grace? "My grace is sufficient for thee." Love?
"God is love." O, the all-sufficiency and faithfulness of God, if we
would but let it possess our hearts! Last
year our Pilgrim journey took us through the states of Florida, Georgia,
Tennessee, Arkansas, Oklahoma, Texas, New Mexico, Kansas, Illinois, Wisconsin,
Indiana, Michigan, Ohio, North Carolina, New York, Ontario, Can., New Jersey,
Pennsylvania, District of Columbia, Virginia, Louisiana, South Carolina, and
Missouri for a total automobile mileage of almost 17,000 miles. We
found the brethren hungry for Christian fellowship and earnestly desirous of
discussing God's Word. All loved the Lord and sought a better understanding of
his will in these critical times. Some had personal problems of one kind or
another and we sympathetically listened, offering counsel from God's Word and
joining with them in a word of prayer. It made our hearts glad to know that
the Lord does comfort the hearts of his people through the ministry of the Herald. The burden of our message
was that we should prize the truth which sanctifies and devote ourselves
assiduously to it,
as says St.
Paul: "not in the letter, but in the spirit, for the letter killeth, but
the spirit giveth life" (2 Cor. 3:6). We urged the friends every here to
grow in the grace of gentleness, a sympathetic understanding of the attitudes
and viewpoints of others, and in the spirit of prayerfulness to do good to
all, especially to the house old of faith, remembering ourselves lest we fall
into a similar temptation and a snare (Gal. 6:1). If we indulge fretful feelings,
either of anxiety or irritation, we know not what an opening they may give to
Satan in our hearts. "Fret not thyself," says the Psalmist,
"else shalt thou be moved to do evil." In harmony with this warning
is the precept of St. Paul against undue indulgence in anger: "Let not the
sun go down upon your wrath, neither give place to the devil" (Eph. 4:26,
27). Peace is the sentinel of the Soul, which keeps the heart and mind of the
Christian through Christ. So long as
this sentinel is on guard and doing his duty the castle of the soul is kept
secure. But let the sentinel be removed and the way is opened immediately for
an attack on the fortress. And our spiritual foes are vigilant, however much we
may sleep. We
emphasized the message of St. Paul that we are bond slaves of Christ (Gal.
6:17) and if we have convenanted our all to the heavenly Father and dedicated
our lives in the service of Christ, then there is nothing left for us to give
to anyone else. Sectarianism comes in many guises and in the beginning is
almost imperceptible, but once started it moves relentlessly forward to
complete domination of the individual, unless resisted with the pebble from the
brook -- a "thus saith the Lord." Between
meetings were opportunities for personal discussions, including questions of
practical import as well as those having to do with prophetic matter. This year
a perennial question, having to do with the return of our Lord, faced brethren
in widespread areas, in the course of which
separations took place in some groups. Some concluded that if Christ returned
in his Parousia in 1874, then that year would mark the beginning of his earthly
kingdom. It seemed proper for them to advocate new meetings together with other
brethren who shared their views. We noted that there is considerable dissent
from this conclusion, resulting in hurt feelings on both sides of the
question. This report is not the place to discuss the pros and cons of the
subject, nor to offer an opinion as to the correct answer, but simply to note
that this question has been before brethren a number of times in the past sixty
years. A
far greater principle is at stake -- Christian love. It ought not to be surprising
that the Lord's people would learn fresh prophetic truth in the Bible (Col.
1:10), as prophecy passes into history, and that modification of some
conclusions which we once held as truth must be made, because facts have
rendered them obsolete. However, when division is deemed the only action to
take in view of such differences, one must pause and give the subject another
and more searching look, remembering the words of St. Paul (1 Cor. 12:25)
declaring there is "no schism in the body of Christ" based on
differences of opinion. Unity in Christ forbids such action, in this case
resting on such fragile grounds. In
the midst of the shakings going on around us, there are some lessons we must
remember. In the church we must recognize individual rights and
responsibilities, and also the fact that each individual member is accountable
to our heavenly Father. Our sanctification includes the effort to build up one
another in faith, hope, and love, encouraging the spirit of self-sacrifice and
patient endurance. In the manner in which our consecrated talents are used we
may exercise either good or bad judgment, but our Lord will reward each of us
according to the motives involved in the action and not according to the
actual results. We
must not be disappointed, cast down, or disheartened because we find our
self-improvement very much slower than we expect. We must not complain if a
temptation which we have had much trouble with becomes stronger instead of
weaker, if we fall after we have begun to think ourselves tolerably safe, if
we try all manner of helps and aids and find them insufficient. We must not complain
if we find that earnest and warm prayers are followed in a few hours by feelings
so cold that we can hardly keep in the strait path for want of impulse to do
so; if very determined resolutions gradually wear out until, when the moment
comes for acting on them, we even forget that we made them. Such results we
shall surely find, for our enemy can assume various guises and still retain
his power, and all our best endeavors will not repel him. God only can give the
victory and God assuredly will, but he may not give it in the precise way that
we desire it. And hence it is that, beyond all other graces, the grace of
perseverance is the one on which victory is based; that perseverance which, in
spite of disappointment within ourselves, and of seeing no fruitage of all our
endeavors, and of poorness in our devotions, enables us to continue still in
the way which he has commanded. That perseverance shall one day be acknowledged
as a proof of our being God's children. Christianity
consists of principles, but the application of those principles is left to each
individual's conscience. In 1 Corinthians 7:29-31 the Apostle gives us two
motives for Christian unworldliness. The first is that "the time is
short." This world is not ours; things are passing; our friends are
dropping away from us; strength is giving out; the world no longer has any appeal.
The thought of the passing of time is solemn to all minds in proportion to
their depths. The second motive which the Apostle gives us is the changing
character of the external world; literally, "the scenery of this
world," a dramatic expression drawn from the Grecian stage. To be
unworldly is to hold all earthly things with the conviction they will not last;
to have the world, and not let the world have us; to be the world's masters,
and not the world's slaves. The
world's present commotion on religious and social questions is the result of
the lifting of the veil of ignorance by Satan (Rev. 12:15). The sudden
enlightenment of the masses through education, invention, technology, the news
media, and other sources has considerably reversed his previous practices.
Formerly he trusted on ignorance and superstition to keep the masses in
control, but now that the time approaches for his demise Satan is making
desperate efforts to prevent his overthrow, even to arousing anarchy worldwide
now at the doors. The careful reader of current literature will note that the
great advancement in knowledge the world over does not direct men's minds to
the Utopia of the future, but, on the contrary, is busy describing and analyzing
the ignorance, superstition, heathen religions, sickness, pain, and death of
the past. We are told of the evils within society and in the political,
religious, and financial structures, and that the future is somber indeed
unless the people arouse themselves and have more to say in the control of
these things. What
mankind needs today is the recognition that they need a savior for their
deliverance from the evils of Satan's kingdom and that humanity is in its
present condition because of Adam's original sin. Only Christ, through his
Messianic kingdom, can bring about alleviation from the present evil
conditions and introduce an era of righteousness based on the ransom which he
provided at Calvary nineteen centuries ago. Included in the Kingdom rule is the
wiping out of the sentence pronounced on Adam, with its concomitants of sin,
sorrow, pain, and death. This, together with the great work of the resurrection
of the dead, as Christ promised in John 5:28, 29; not the present human body,
but the individual ego, commonly referred to in the Bible as
"souls." How glad we are to be able to declare that the Lord's
kingdom is even now at the door, and soon earth's night of weeping will give
place to the morning of joy and blessing through Christ's Messianic rule. For
years we have been witnessing the reaping of "the vine of the earth"
(Rev. 14:18), in the course of which the shaking of the ecclesiastical
"heavens" has been breaking the fetters of superstition and plunging
the masses of the people into skepticism and open unbelief. Quite evidently
Christ has abandoned the great professed Christian system with its ostentation,
pride, and wealth, to the worldly wise of our day, so that it has become a
social ally in trying to rebuild the great financial, political, and religious
structures in terms of social gain. We
know from the Bible that the present unrest, revolutionism, and anarchism are
all permitted of God to prepare mankind for the introduction of his Son's
worldwide kingdom of righteousness. In a sense, what man is now doing is
contributing to the downfall of his own institutions, that when Christ's
kingdom takes over humanity will recognize that it "is the desire of all
nations." And the result--peace on earth, goodwill to all, and people
cleansed from the effects of sin and death and no longer afraid, because they
will be reconciled to God through the restitutionary work of Christ (Isa. 35).
A wonderful future awaits humanity here on earth in terms of God's marvelous
plan of redemption revealed in the Bible. We
were cheered and much comforted by the kindness of the brethren along the way
and to all we are most grateful. We would have lingered for longer visits, but
perhaps we can return "in due time," if the Lord will. Our prayer
for all the dear brethren, whom we warmly love in the Lord, is that he will
enrich their hearts and lives by his holy spirit, and comfort them in these
days of their pilgrimage to the heavenly Kingdom. Lo, I am with you, saith the
Master, till the age shall end. Be of good heart, ye sons of the Most High!
Moreover, Providence opens up to us a cheering vision. Unmistakable signs
there are even now of that coming light that shall beam on every family upon
the earth. The heralding star is up. Night is waning. The morning breaketh.
Labor on in joy and hope. Soon will come the Hallelujah chorus, "Praise ye
Jehovah," who doeth all things well. So
we commend the ministry of both the written and the spoken word to Him who is
"the giver of every good and perfect gift" (James 1:17), thankful for
the privilege we have personally enjoyed of representing him, and humbly
grateful for the opportunity of service in his name. These
observations and reflections were noted during this pilgrimage and reminded us
anew of the forthrightness of our Father's Word in that present world conditions
affecting the Lord's true people, the nominal Christian house, and developments
within Satan's kingdom have been so clearly detailed to the eye of faith. To
the true child of God, world events are enacting the prophecies as the moving
film pictures the progress of a story to its conclusion, and in these matters
we are increasingly walking by sight. Sister
Muir accompanied us in part of this journey as physical strength permitted, and
joins in these expressions of appreciation and love to all. - A.
L. Muir
Our Precious Relationship"Beloved, now are we
the sons of God." - 1 John 3:2. AMONGST
the most wonderful truths made crystal clear to the Lord's people in these
latter days, are those relating to the sons of God. Though we have often
meditated upon these precious truths, have we ever fully realized "what
manner of love the Father hath bestowed upon us, that we should be called the
sons of God"? It
is not to be expected that the world of mankind would understand this
relationship, since it is only spiritually discerned, and as the Scriptures
declare, "The world knoweth us not as it knew him not," yet surely it
is expected that the professed "followers of God as dear children"
should understand their relationship to the One whom our Lord told his
disciples was "his Father and their Father, his God and their God."
Not only should they be fully aware of that blessed relationship, but they
should also be instructed and guided by their God and Father. "As many as
are led by the spirit of God, they are the sons of God" (Rom. 8:14). This
relationship to God as sons was little if at all understood before our Lord
came in the flesh, though as the Apostle writes, "The law was a
schoolmaster to bring them to Christ." Yet when "he came to his own,
and his own received him not ... as many as received him, to them gave he power
[privilege] to become the sons of God, even to them that believed on his
Name" (John 1:11, 12). That this blessed privilege was also passed to the
Gentiles, we are assured by the Apostle, "For as many of: you as have been
baptized into Christ have put on Christ. There is neither Jew nor Greek, there
is neither bond nor free, there is neither male nor female: for ye are all one
in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs
according to the promise." "And because ye are sons, God hath sent
forth the spirit of his Son into your hearts, crying, Abba, Father. Wherefore
thou art no more a servant, but a son; and if a son, then an heir of God
through Christ" (Gal. 3:26-29; 4:6, 7). Though
we are told "that which is born of the flesh is flesh; and that which is
born of the spirit is spirit" (John 3:6), do we not realize that our
relationship to God is nonetheless real because of the spirit? Surely if a
fleshly relationship, lasting 60 or 70 years, is real to us, should not a relationship
of the spirit, which can last an eternity, mean much more to us? There
are those dear friends who, in mistaken humility, seem very hesitant in taking
to themselves these very personal promises, thus failing to make them fully
their own. But, beloved of God, is it not true that the principle of
"according to your faith," clearly established by the Master at his
first advent, is applicable here also? And should not this fact help us to
realize that the extent to which we enter into the privileges of this blessed sonship is left with us? In other words, is it not true that to the extent
that we are led by the spirit of God, we are the sons of God? and that
"the spirit beareth witness with our spirit that we are the sons of
God," only to the extent that we, by faith, accept that witness, through
the written Word of God? See Romans 8:14-17; Hebrews 4:12; 2 Tim. 3:15-17. What
an inestimable honor and privilege our Father has conferred upon us that we
should be exalted to such a wonderful relationship as sons of the Most High
God! Of course there are many other beautiful truths that refer to our
corporate Christian relationship as "The Church of Christ," "The
Bride of Christ," and "The Christ, Head, and Body." A wonderful
theme indeed, but one which it is not our purpose to deal with at this time.
But, is it not true that this "common union of the Body of Christ" is
valid only when based upon our personal relationship to Christ and to the
brethren-and that also through faith unfeigned. Let us not, therefore, permit
the wily Adversary to beguile us, in mock humility, to weaken our faith in
God's precious Word; for all of God's promises "are yea and amen in Christ
Jesus." Let us constantly review these exceeding great and precious
promises; that by these we might be made partakers of the divine nature."
"Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar
people; that ye should show forth the praises of him who hath called you out of
darkness into his marvelous light:' "Blessed be the God and Father of our
Lord Jesus Christ, which according to his abundant mercy hath begotten us
again unto a lively [living] hope by the resurrection of Jesus Christ from the
dead, to an inheritance incorruptible and undefiled, and that fadeth not away,
reserved in heaven for you, who are kept by the power of God through faith unto
salvation ready to be revealed in the last time" (2 Pet. 1:4; 1 Pet. 1:3-5). "Beloved,
now are we the sons of God, and it doth not yet appear what we shall be: but we
know that, when he shall appear, we shall be like him; for we shall see him
as he is" (1 John 3:2). - H.
J. Barlow The Trial of Faith"Receiving the end of your
faith, even the salvation of your souls." Peter
in his first epistle (1 Peter 1:1-7) writes to the saints in districts to the
north of Palestine, in substance giving praise to God for the resurrection of
Jesus Christ, which had revived their hope of an inheritance incorruptible and
undefiled, reserved in heaven for all who were being kept by the power of God
through faith, unto or for the salvation that would be revealed in the last
time. This, says Peter, should make you exceeding glad; although for a time,
you will be distressed by trials and temptations, permitted of God to test the
genuineness and endurance of your faith that, when proven, may redound to
praise, honor, and glory -- not now, but -- when you appear before Christ for
his appraisal of your works. The
crucial point of what Peter is saying relates to the trial of faith. But why
should faith be tried, what is accomplished thereby? We must recognize that it
is only by the exercise of faith, that we can come into vital relationship with
God; for he cannot be apprehended by our physical senses -only by faith. Faith
of itself must constitute the reality of things that pertain to God, and to his
promise of salvation through Christ. Hebrews 11:1 says, "Faith is the
substance [reality] of things hoped for, the evidence of things not
seen." And in Romans 10:17, Paul on the basis of what he has just been
revealing says: "So then faith cometh by hearing [heeding], and hearing
by the word of God." Beliefs
are often accepted as truth merely on the basis of one's own or another's
reasoning, or because of what some person, sect, or organization, claiming to
be the repository of truth, requires that we accept as truth. But according to
the Scriptures above quoted, such beliefs are not faith, for faith must have
the Word of God as its basis, and must relate to the unseen things of God. Our
only approach to God is through faith; the development that we achieve has to
be accomplished through faith; faith constitutes the victory over our physical
senses. Therefore God not only permits but he overrules and chooses the conditions
that require the exercise of faith under adverse circumstances in order that
faith may be tried and strengthened. Furthermore
faith is not a passive operation of the mind; it must be active in order to
exist. Its constant exercise is essential to the making of our calling and
election sure to that salvation which is not a present actuality but is a
prospect of faith and hope which becomes ours if we remain faithful unto death.
Neither is faith a mere mental attitude of trust. It goes beyond this, for it
is a belief that worketh by love (Gal. 5:6). As James says, "Faith
without works is dead." It must be kept alive and manifested by works of
love; for as already stated, faith constitutes the believer's relationship to
God in the doing of his will concerning us. Therefore if we neglect or ignore
opportunities of rendering service and love where needed, we demonstrate that
our faith is weak or inoperative, not what it should be. And so opportunities
of service become tests of faith. Two
of the ways by which the endurance of faith may be tested are by long-delayed
answers to prayers and by experiences that seem diametrically opposed to our
spiritual interests and service. Paul was tested in both of these ways. First
by a physical ailment which he called "A thorn in the flesh." The
account given us in 2 Corinthians 12:7-10 (R.S.V.) says: "To keep me from
being too elated by the abundance of revelations, a thorn was given me in the
flesh, a messenger of Satan to harass me, to keep me from being too elated.
Three times I besought the Lord about this, that it should leave me; but he
said to me, 'My grace is sufficient for you, for my power is made perfect in
weakness: " Perhaps it was his eyes; but whatever it was, it was a
constant trial. The second experience was his trip to Rome, initiated by his
letter from Achaia, recorded in Romans 15:22-33 in which he asks the brethren
at Rome to strive with him in prayer for three things: first, that he be
delivered from unbelieving Jews; second, that the gift of money which had been
donated by the saints at Macedonia and Achaia might be accepted by the needy
brethren at Jerusalem, and third, that he might get to Rome with joy by the
will of God. The second, of which he was fearful, was fulfilled on arrival at
Jerusalem, for the brethren accepted the gift gratefully. But the way in which
the first and third requests were fulfilled was a very severe test to his faith
and patience, by which he must have experienced a growth in character. James
1:3, 4 says: "The trial of your faith worketh patience," that is, it
calls for the exercise of patience. If we do not experience this, then we miss
a means of demonstrating willingness to exercise cheerful endurance. Therefore
we should not think it strange that we have trials, for trials give opportunity
for our perfecting by the spirit with which we are imbued, whereby we are made
perfect and entire, wanting in nothing. It is because of this prospect that
James says, "My brethren, count it all joy when ye fall into divers
temptations." Trials are not joyful to the flesh; but a mind and heart
imbued with God's spirit can rejoice. There are those who think it utter folly
to be submissive to ills and injustice, but both God and Christ are examples in
long-suffering and patience under trial, and so we know we do not go astray in
being submissive under what God permits to afflict us (1 Pet. 3:20; Heb. 2:10;
5:7-9). Paul
(Rom. 5:3-5) teaches a like result from trials to that given by James, and
says: "We know that tribulation worketh patience; and patience, experience;
and experience, hope: and hope maketh not ashamed; because the love of God is
shed abroad in our hearts by the holy spirit which is given unto us."
"Therefore," says Paul, "we glory in tribulation." Not
because tribulation itself is desirable, but because it calls forth from within
graces of character that need to be exercised in order to develop properly. Manifestly
any power or function needs to be exercised to increase, for graces that are
not used will fail to develop. It is then just as Paul says: "The love of
God is shed abroad in our hearts -- not by temptation or tribulation -but by
the holy spirit which is given us." The prayer of David should be the
earnest entreaty of our lips: "Search me, O God, and know my heart: try
me, and know my thoughts: and see if there be any wicked way in me, and lead me
in the way everlasting" (Ps. 139: 23, 24). We
are all aware that there have been divisions among those more or less
enlightened through the Truth Movement; an enlightenment that has exercised
much influence upon religious thought in the past ninety-odd years. We have no
reason to think that anyone of these groups has been aught but sincere: and if
this be true, then sincerity is not a criterion of truth. Sincerity is
essential to God's approval of us, but is not a proof of truth. In seeking
guidance, it is very comforting to have the assurance that "The Lord
knoweth his own sheep, and that they knowing his voice (knowing the foundation
truths of the Word) will not follow another." It is also good to know that
the very elect have the protection of the Lord, and will not be led away by
subversive deceptions. But
does this mean that the very elect will have no errors in their beliefs? This
would be wonderful if true; but where is the humble, conscientious saint that
can truly make such a claim? If then we cannot claim freedom from error, what
does the assurance of not being deceived mean? And what must we do to be
safeguarded in this evil day? Errors
of understanding and subversive teachings were manifest in the early church
groups almost from the beginning. Regardless of the knowledge the Apostles
had, they knew only in part. There were no errors in their teachings or
writings, for as promised by Jesus, the holy spirit brought to their minds all
that he had said to them, and directed them in their utterances, which were
therefore infallible. But translations and interpretations of their writings
cannot claim infallibility. Therefore, except for the fundamental teachings
which are plainly, definitely and often stated, requiring no interpretation,
God has seen fit to permit those running in the race for the prize of the high
calling, to reach their own conclusions with respect to many of the lesser
issues of the Divine operations cited in the Word of truth. We
should note that there is a vast difference between errors of understanding
respecting non-fundamental doctrines and the promulgation of subversive
teachings which are designed to draw away disciples from the Lord and his
truth to one of the many agents of Satan. Many errors of belief would not come
under the classification of subversive, as they are largely the result of faulty
reasoning without evil intent. Subversive teachings on the other hand are
dangerous in the extreme, as they lead away from the one and only hope of
salvation provided through Christ. Anything that would tend to destroy our
faith in God, in Christ, in the Ransom, and in the hope of salvation through
faith and obedience to the will of God in Christ is subversive and should be
rejected at once. All that is presented to us as truth should first be tested
by the fundamentals of our faith, and if not subversive, then accepted in
accord with their value to Christian growth, or as a help in the understanding
of the more or less obscure teachings of the Word, but never used as a basis
for judgment of a brother's standing with God. Not
only is the trial of faith important to faith's development, but no one can
retain membership in the Body of Christ who has not been tested and proven in
the crucible of experience. What God seeks in us is the development and
perfection of faith. The statement by Jesus, "According to your faith be
it unto you," was not only essential to experience the healing of physical
ailments, which were signs of the power and authority given to him by God, but
it was also essential to the gaining of salvation from the power of sin and death.
Then, too, the obtaining of God's favor and blessing would likewise come in
response to the obedience of faith. By patient continuance in an obedient faith
we will gain everything promised; without faith -- nothing. Whereas
both Peter and Paul state that we are to be judged by our works, (2 Cor. 5:10;
1 Pet. 1:14-19) yet they refer to works following consecration, not works of
the flesh as a means of self-justification; for without faith it is impossible
to please God, consequently, the trial of faith is not left to chance or
circumstance. Malachi
3:1-3 foretells that it will be our Lord who will "sit as a refiner and .
. . purify the sons of Levi, and purge them as gold and silver, that they may
offer unto the Lord an offering in righteousness." It was the sons of
Levi back in the time of Moses that were made priests and helpers of the
priests (Num. 8:5-22) in typifying the consecrated members of the house of
Christ in this age, over which he sits as the refiner; and he will designate to
which class we belong when we come before his judgment seat (2 Cor. 5:10). Our
Lord's last message and prayer on behalf of his disciples reveal great love and
deep interest in their welfare. Knowing the very severe trials of faith they
would soon have to face, he bids them be of good cheer, for he had overcome the
world. Jesus did not overcome with carnal weapons and warriors, although he
could have asked of the Father and have received more than twelve legions of
angels, which under his command could have changed the course of this world.
But to what avail? Man was under the sentence of death by the will of God, and
even a righteous government, regardless of how efficient it was, could not
have imparted life. Nor would our Lord for one moment have contemplated doing
this; for he knew that it was God's will that he suffer and die as a ransom
sacrifice, that he might restore the willing and obedient in their judgment
time. Nor did he endeavor to influence with oratory or by personal magnetism;
that he might have done so was evidenced by the report of the officers that returned
to the priests and Pharisees without him, saying, "Never man spake like
this man." Jesus
overcame the world by not yielding to its influence, nor by heeding its pressing need of reform;
nor by a course that would have deprived his followers of the great privilege
of participation in his sufferings and death, which was essential to participation
in his glory and work. He overcame by adhering strictly to God's will and plan.
And those of his followers who overcome do so in the same way. In
all probability, many have been hindered from experiencing the special blessing
that God has designed for those who approach the portals of entrance to the
Most Holy, because of their lack of faith in God's ability and willingness to
thus favor one so weak. If we trust in God, there is nothing too hard for him
to do on our behalf. God does not call us because we are worthy, but because of
what he is able to accomplish in us if we will exercise faith and be obedient in
our hearts. Nor should we spend all our time in the Court condition, regardless
of how much we appreciate the various features of salvation therein provided
for us. God's will for his elect is their sanctification to his will and
purpose, by which they enter into the holy of spiritual insight and development,
that they may be qualified to become body members of Christ in the Most Holy.
So we should not think it strange that we are being fitted through fiery
trials, but rejoice inasmuch as we are partaking of Christ's sufferings, that
when his glory is revealed, we also may be glad with exceeding joy. "Wherefore,"
says Peter, "let them that suffer according to the will of God commit the
keeping of their souls to him in well doing, as unto a faithful Creator"
. . "Gird up the loins of your mind [brace or prepare yourself for the
warfare of faith], be sober, and hope to the end for the grace that is to be brought unto you
at the revelation of Jesus Christ" (1 Pet. 4:19; 1:13). - J. T. Read Laborers Together With God"These were the
potters, and those that dwelt among plants and hedges: With
infinite care and forethought God has chosen the place in which you can do your
best work for the world. You may be lonely, but you have no more right to
complain than the lamp has, which has been placed in a niche to illumine a dark
landing or a flight of dangerous stone steps. The master of the house may have
put you in a very small corner and on a very humble stand; but it is enough if
it be his blessed will. Some day he will pass by, and you shall light his steps
as he goes forth to seek and save that which is lost; or you shall kindle some
great light that shall shine like a beacon over the storm-swept ocean. Thus
the obscure Andrew was the means of igniting his brother Peter, when he brought
him to Jesus. - Author unknown The
lesson seems twofold, - First, that anywhere and everywhere we too may dwell
with the King for his work. We may be in a very unlikely or unfavorable place
for this - it may be in a literal country life, with little enough to be seen
of the goings of the King around us; it may be among hedges of all sorts,
hindrances in all directions; it may be, furthermore, with our hands full of
all manner of pottery for our daily task. No matter! The King who placed us
there will come and dwell there with us; the hedges are all right, or he would
soon do away with them, and it does not follow that what seems to hinder our
way may not be for its very protection; and as for the pottery, why, that is
just exactly what he has seen fit to put into our hands, and therefore it is,
for the present, his work. Secondly,
that the dwelling and the working must go together. If we are indeed dwelling with
the King, we shall be working for him too, as we have opportunity. The working
will be as the dwelling--a settled, regular thing, whatever form it may take at
his appointment. Nor will his work ever be done when we are not dwelling with
him. It will be our own work then, not his, and it will not abide. We shall
come under the condemnation of the vine which was pronounced empty, because he bringeth forth fruit unto himself. We
are to dwell with the King for his work; but he will see to it that it shall be
for a great deal besides -for a great continual reward according to his own
heart and out of his royal bounty-for peace, for power, for love, for gladness,
for likeness to himself. Laborers
together with God! workers together with him! the Lord working with us!
admitted into divine fellowship of work!-will not this thought ennoble
everything he gives us to do today, even if it is among plants and hedges! Even
the pottery will be grand! -F.
R. Havergal
-
Author unknown What Shall Be Our Attitude?AS
DISCIPLES of Christ whose lives are pledged to His service and who desire above
all else to learn and do His Will, there must often come to our minds a
realization that the whole life and outlook of our fellowship is changing. It
is not just that the forms of words which express our articles of faith are
remolded and expressed anew; not just that in many matters of doctrinal belief
there are doubts expressed and objections raised. These things have always been
a feature of our assembling together and always must be while free and healthy
research into the Fountain of all Truth continues. Besides all this there is
the indisputable fact that various features of "Present Truth" have
permeated the structure of present-day Christian thought, and that this has
borne fruitage in the shape of many separate schools, each holding to some
peculiarity of belief or expectation, yet withal manifesting a very definite
appreciation, first of the basic truth that God will in due time bless all the families of the earth, and secondly,
of the dispensational features of the Divine Plan. Whereas fifty years ago that
understanding of the "two salvations" and the "Ransom for
all" which then came to light was confined virtually to one movement
directed by one master mind, the assiduous witnessing to these, "Harvest
Truths" which was carried on for forty years has borne fruit in a hundred
ways, and today one may find a number of movements and proclamations, all
outside the scope of "Present Truth" as we know it, and yet
manifesting very plainly that in conjunction with much that would be considered
undesirable relics of Dark Age theology there is combined a clear appreciation
of some aspects of Truth which we ourselves consider to be of prime importance
at this time. What
is the right attitude to adopt towards this development? Is it right to follow
the example of those disciples who "forbade them, because they followed
not with us." Or should we acclaim the truths we find expressed in such
movements, ignoring the error, and join with them in their work? These
questions are not idle ones, for in many places our brethren find that with perhaps
the breakdown of their local group, the opportunity of worship and fellowship
with adherents of some such enterprise offers a satisfaction to the heart that
yearns for Christian fellowship and the joy of association in a common purpose,
and to an increasing degree the lines of demarcation between ourselves and
movements of this nature are breaking down. How then are we to answer the
question? Not
by ruling out of the purposes of God those whose studies in His Word have led
them to other conclusions than our own, for that implies the denial of the very
principles for which we should stand. And most decidedly not by concluding
that in professing the name and service of Christ it matters not in what
organization we serve Him nor what is the precise character of the message we
proclaim. For whatever developments the future may hold, and by whatever means
the divine revelation may come to man, tomorrow, it still remains true that
the knowledge of God's Plan which is our inheritance carries with it a
responsibility which can not be ignored if we would continue to bear the
honorable title of ambassadors for Christ. There
lies the answer to our question. As a company of Christians we have a clear
outline of the Divine Plan and the fundamentals of Christian teaching which it
is our duty to keep alive in our midst. Without impugning the sincerity or the
sterling character of many whose lives are devoted to other movements it still
remains true that, unless we are grievously mistaken, that which is called
"Present Truth" is far in advance of present-day thought among
Christians generally. If that is so, then we are in the position of Watchers in
Zion, and our place is on the watchtower looking for further signs of the day
of "He that shall come.", Let those in the city go about their
business and serve as seems good to them. Those who are the "Lord's
remembrancers" (Isa. 62:6 margin)
have a higher calling and a sterner duty to perform. Let us then continue as a
separated people, not in the spirit of the man who thanked God that he was not
as other men but in an attitude of sober realization that in this great day, we
who have received the grace of God in revelation of His Plan are called to be
like John the Baptist; a voice crying, in the wilderness to be sure, but crying
nevertheless in the certainty of imminent fulfillment -- "The Kingdom of
Heaven is at hand." --
Bible Students Monthly. London. Eng. "Even at the Doors"Other
pressing duties have combined with space limitations to prevent us from
contributing additional comments here. For the same reasons The Question Box
is being omitted. However, we hope (D.V.) to resume both in subsequent
issues of the Herald. - Editorial Committee Notice of Postponement of Annual MeetingThe
Annual Meeting of the Pastoral Bible Institute, due to be scheduled for
Saturday, June 5, is being postponed. Plans are now under way to hold it in
September, in Atlantic City, New Jersey. We
are making this early announcement so that Institute members, who might wish
to participate in conventions now being planned by Associated Bible Students
in various parts of the country to be held during the summer months, will know
that they need not reserve the June date for the Institute's Annual Meeting. Further
particulars as to the date, hour, and place of meeting will be announced later. Entered Into Rest
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