VOL.
LV. May/June 1972 No. 3 The Typical Significance of Pentecost* "What Shall I Render Unto the Lord?" Should Creeds Be Mended or Ended? Notice of Postponement of Annual Meeting The Typical Significance of Pentecost* "And when the day of
Pentecost was fully come, ... " - Acts 2:1. DURING
the space of forty days following his resurrection our Lord Jesus showed
himself alive to his disciples by many infallible proofs, speaking with them of
the things pertaining to the Kingdom of God. At length the time came for him to
take his last leave of them and ascend to the Father. Just before doing so, he
gave them final instructions. They were to return from Olivet to Jerusalem,
there to remain until they had received the Promise of the Father. "Tarry
ye in the city of Jerusalem, until ye be endued with power from on high"
(Luke 24:49). Instead of perplexing themselves with questions as to when the
Kingdom was to be restored to Israel, they were to expect an outpouring of the
holy spirit which would fit them for the ministry -- that ministry in which
angels would fain engage -- of carrying the Gospel to the ends of the earth.
"Ye shall receive power, when the holy spirit is come upon you: and ye
shall be my witnesses both in Jerusalem, and in all Judea, and in Samaria, and
unto the uttermost part of the earth" (Acts 1: 8). ---------------------------- *For
many of the thoughts and suggestions presented in this article, we gratefully
acknowledge our indebtedness to David Baron. His able work, "Types,
Psalms and Prophecies," has been at our elbow throughout its preparation. They
had not long to wait. When ten days had passed; as soon as the day of Pentecost
had fully come, the promise of the Father was fulfilled. (Acts 1:1-12; John
15:26; John 14:17, 26; Acts 2:1). ISRAEL'S SEVEN FEASTS The
Feast of Pentecost was one of the seven "feasts" or "appointed
seasons" or "holy convocations" of Israel, all of which
occurred in the first seven months of their ecclesiastical year (Lev. 23:4,
margin). First came the Feast of Passover, on Nisan 14. Next came the Feast of
Unleavened Bread, which lasted seven days. On the second day of the Feast of
Unleavened Bread, Nisan 16, the Feast of Omer, or presentation to Jehovah of
the Sheaf of Firstfruits, took place. Fifty days thereafter came Pentecost, the
very word "pentecost" meaning fifty. The remaining three festivals
were all appointed for the seventh month, and were, respectively, those of
Trumpets, Atonement, and Tabernacles. THE FEAST OF PASSOVER Not
only are the details of the ceremonies observed at these seven holy
convocations full of meaning, but the order in which they took place is significant,
revealing the sequence in which the various stages of God's great plan of
redemption were to unfold themselves. Readers of this journal are well aware
that the passover lamb was a type of our Lord Jesus. Indeed, in our "Memorial"
celebration, we are reminded of this by the Apostle: "Christ [Jesus] our
Passover [Lamb] is sacrificed for us" (1 Cor. 5:7). THE FEAST OF UNLEAVENED BREAD We
see, too, how this first feast stands related to the second as cause to effect,
for if the paschal lamb sets forth the anointed Jesus as our Passover Lamb
slain for us, in order to bring us pardon, peace, and new life, the feast of
unleavened bread was designed to prefigure the holiness of that new life. From
the moment the paschal lamb was slain, the Jew had to put away all leaven
(type of sin) from his dwelling, and we read: "Whosoever eateth leavened
bread from the first day until the seventh day, that soul shall be cut off from
Israel" (Ex. 12:15). So it is in the spiritual reality which the type
prefigures. It is Jesus the Lamb of God who takes away our sins and brings us
pardon and reconciliation; but associated with this truth is another:
"Let every one that nameth the name of Christ depart from iniquity"
(2 Tim. 2:19); or, as the Apostle, with the Old Testament type in mind,
expresses it, "Christ [Jesus] our Passover [Lamb] is sacrificed for us,
therefore [or, "so that"] we should keep the feast" -- the
feast, namely, of unleavened bread, the bread of sincerity and truth. THE SHEAF OF FIRSTFRUITS In
the feast of Omer, or the presentation of the first sheaf of ripe barley to
God, there is no doubt Israel was taught to acknowledge God's power and
bountifulness, and thus by a representative "firstfruits" to
consecrate to him the whole harvest. All the Jewish festivals were in
connection with the natural seasons of the year; with the harvests which God
gave unto his people; with the outward blessings with which he surrounded
them. But here too the earthly and visible is the symbol of greater and deeper
spiritual realities. There is another harvest field for the first ripe fruit of
which the Lord of the harvest (Jehovah himself) had long been waiting; a
harvest of which Christ Jesus was the firstfruits. "Now is Christ [Jesus]
risen from the dead and become the firstfruits of them that slept" (1 Cor.
15:20). It was on the third day after the Lamb of God was slain (after the corn
of wheat which was not content to abide alone, but fell into the ground and
died, that it might produce much fruit, John 12:24), that he arose again, and
stood forth as the Branch of Jehovah for beauty and glory, and as the fruit of
the earth for excellency and for comeliness to his redeemed people (Isa. 4:2,
margin). In him we see a glorious new federal Head of our race, coming forth
out of the earth, a Sheaf waved from the earth unto' God. Furthermore, when
after his resurrection he ascended to his Father and our Father, to his God and
our God (John 20:17), it was not only to be accepted for us (Lev. 23:11); to
appear in the presence of God for us (Heb. 9:24); but also, as the pledge and
earnest of the harvest to follow -- of the resurrection to life eternal of the
whole family of the redeemed of earth. THE FEAST OF PENTECOSTBut
before this great harvest of earth's redeemed ones should be reaped, another
"firstfruits" was to be presented. Thus St. James writes: "Of
his own will begat he us with the word of truth, that we should be a kind of
firstfruits of his creatures" (James 1:18). In the glorious vision, St.
John identifies these "firstfruits" as "an hundred forty and
four thousand" standing with the Lamb on Mount Zion, "having his [the
Lamb's] Father's name written in their foreheads." "These,"
writes St. John (Rev. 14:1-5), "were redeemed from among men, being the
firstfruits unto God and to the Lamb." To
this gracious feature of our Father's plans and purposes the Feast of
Pentecost pointed. "And
ye shall count unto you from the morrow after the sabbath, from the day that ye
brought the sheaf of the wave-offering; seven sabbaths shall be complete; even
unto the morrow after the seventh sabbath shall ye number fifty days; and ye
shall offer a new meal-offering unto Jehovah. Ye shall bring out of your
habitations two wave-loaves of two tenths parts of an ephah; they shall be of
fine flour, they shall be baked with leaven, for firstfruits unto
Jehovah" (Lev. 23:15-18, A. R. V.). In
the light of the two New Testament Scriptures just quoted (James 1:18 and Rev.
14:5) this second "first-fruits" is seen to be full of typical and
prophetic significance. The preparation and presentation of the loaves are
doubtless emblematic of the Church, and set forth that part of God's Plan which
has been in process during this Gospel Age, and which is now, we believe,
about to be consummated. The true Corn of Wheat having fallen into the
ground and died, it brought forth much fruit, and the result, as set forth in
this type is bread -- two loaves which are waved and presented to Jehovah --
for not only is our Lord Jesus the true meal-offering in whom the Father ever
finds delight, and who exhibited in the earth the habits and ways of heaven,
but his people, his Ecclesia, also are constituted a new meal-offering unto
God, that in them, too, traits of heavenly character might be found, and that
so, the earth, sown with seed from the harvest field of spiritual Israel, might
produce an abundant crop, to our Lord's and the Father's glory. "TO HIM THAT OVERCOMETH" Two
or three significant points in connection with this "new meal-offering"
as a figure of the Church, call for our reverent notice. First, in contrast to
the Omer, or Sheaf of Firstfruits, presented on the 16th of Nisan, the
"Bikkurim" (as this second firstfruit is called) consisted of two
loaves. Of
the duplicate character of the emblems two explanations are worthy of
special notice. One is that suggested by Brother Russell, as follows: "The
two loaves . . . represented the two classes of the consecrated--the overcoming
'little flock,' and the 'great company' of the consecrated servants of God who
do not make the 'high calling,' theirs by overcoming the world as they might
and should do" (Reprints, R1289, R2271, R5191). The other
explanation, presented by David Baron, is that which interprets the type as intended
to set forth the two formerly irreconcilable elements - Jew and Gentile - made
one in Christ. Both
of these explanations appeal to us as having merit. It would be interesting to
learn if the author of either was acquainted with the writings of the other or
whether their respective conclusions were reached without each having the
benefit of an exchange and consideration of each other's views. As to this we
have no information. However, while we may not know with certainty just why
the loaves were two in number, we may profit from the lessons to be found in
both of the interpretations suggested. Certain it is that we need Brother
Russell's reminder that in the "little flock," to whom it is the
Father's good pleasure to give the Kingdom, only overcomers will be found, and
if we frequently pause to meditate on this exhortation, it will stimulate and
energize us to "gird up the loins of our mind," to "run with
patience the race set before us," to give diligence to "make our
calling and election sure" (Rev. 2:7, 11, 17, 26; 3:5, 12, 21; Luke 12:32;
1 Pet. 1:13; Heb. 12:1; 2 Pet. 1:10). IN CHRIST THERE IS NEITHER JEW NOR GENTILE The
other interpretation, too, is not without its valuable lessons, expounding, as
it does, the truth so long kept hidden. For this secret of God, which could not
have been known apart from revelation, namely that the Gentiles should be
partakers of the same promise in Christ, with the Jews -- made
"fellow-heirs and of the same Body" -- was not made known in other
ages and generations unto the sons of men, as in the New Testament it is
revealed unto his holy Apostles and Prophets by the spirit (Eph. 3:5, 6). As a
matter of fact, until Christ broke down the middle wall of partition, and consecrated
a new and living way for both Jew and Gentile through the veil of his rent
flesh, no Gentile, even if he was circumcised, and became a proselyte, and
surpassed the most pious in Israel in piety and learning, was ever received on
terms of absolute equality, and regarded as altogether one with the
congregation of Israel. For two thousand years the knowledge of God and the
ordinances, of true religion were confined exclusively to the land of Israel.
The nations of the earth, with few exceptions, having rejected the
opportunities which had been granted to them, were left to reap the
consequences of their own apostasy, and given over to a reprobate mind (Rom.
1:18-32). God's mercies in the meantime were richly lavished on the Jews; they
were the chosen depositories of these mercies - the adoption, and the glory,
and the covenants, and the giving of the law, and the service of God, and the
promises, all pertained to them (Amos 3:2; Rom. 9:4). But
with the present dispensation, the "spirit dispensation" as the Gospel
Age is rightly called, a new order of things commenced. In Christ, that is to
say, in the Christ Company, the anointed company of consecrated believers in
Jesus, there is neither Jew nor Gentile, but all are one body. As the Apostle
elsewhere declares: "He is our peace, who hath made both one, and hath
broken down the middle wall of partition between us; having abolished in his
flesh the enmity, even the law of commandments contained in ordinances; for to
make in himself of twain one new man, so making peace; . . . and came and
preached peace to you which were afar off, and to them that were nigh. For
through him we both have access by one spirit unto the Father" (Eph.
2:14-18). As
the two Pentecostal loaves combined to make up one offering and were waved as one in the presence of God, so
the believing Jew and the believing Gentile, washed in the same precious
blood, sanctified and indwelt by the same spirit which teaches both alike to
cry, "Abba, Father," and presented by the one great High Priest, are
made equally acceptable, and are consecrated as one offering to the service of
God. Writing
on the same truth in connection with the exposition of Rom. 11:15, 16, Brother
Russell has himself observed: "Oh, the rich depths of God's wisdom and
knowledge! How useless for us to try to discover his dealings except as he is
pleased to reveal his plans to us. His doings are all mysteries to us except as
we are enlightened by his spirit. Who knew this gracious plan, so much beyond
human conception? Who helped the Lord to arrange such a plan, think you? This
is not human wisdom. God only could be its author. A Jew would never have
planned to graft in Gentiles to share the chief blessings of the promise. A
Gentile never would have arranged the original stock and branches Jewish and
himself a favored graft. No, the plan is clearly of God ... to him be the glory
forever" (Reprints,
R5533). (To
be concluded in next issue) -
P. L. Read "What Shall I Render Unto the Lord?" "His praise shall
continually be in my mouth." - Psalm 34:1. IN
PSALM 116, the Psalmist tells of blessings he had received from the Lord.
Realizing his responsibility to manifest gratitude in some way, in Psa. 116:12
he asks, "What shall I render unto the Lord for all his benefits toward
me?" Then in Psa. 116:13-14 he answers in the way that you and I answer if
gratitude and the desire to do God's will are uppermost in our hearts: "I
will take the cup of salvation, and call upon the name of the Lord. I will pay
my vows unto the Lord now in the presence of all his people." In
former ages as in this age, it required faith to recognize one's debt to God;
for, as did Moses, we likewise must "endure, as seeing him who is
invisible." Only a "faith that works by love" can prove the
heart's devotion; faith itself constitutes the evidence of the unseen
realities. Therefore faith, without which it is impossible to please God
(Heb. 11:6), is highly regarded by him as being the evidence in us of a
relationship to himself that is not possible to one who must have physical
proof of his existence. To
a large extent God's blessings are the common things of everyday life, and are
apt to be taken as a matter of course. The enumeration of his blessings would
include everything that we have, are, and enjoy. The spark of life we possess
is only a remnant of that perfect life which Adam enjoyed, but let some
sickness or accident threaten its loss and we will go to any length in trying
to preserve it. Our body members and functions may be greatly impaired; but how
much we enjoy being able to hear, to feel, to see, to smell, and to use our
hands and feet in the many things of daily life necessary to our comfort and
happiness. How many ever stop to think that every temporal blessing, and everything
that is good in life's experiences, has come to us from God: not very many, we
feel sure, considering mankind as a whole. Furthermore, not many realize the
significance or the greatness of the blessing bestowed upon us in our ability
to look ahead, to hope and plan for the future. The realities of the life to
come, which we can now visualize only by faith, based on the promises of God's
Word, far surpass anything we have seen or imagined. Paul, quoting from Isaiah
64:4 says: "Eye hath not seen, nor ear heard, neither have entered into
the heart of man, the things which God hath prepared for them that love
him" (1 Cor. 2:9). Can we contemplate the innumerable blessings received,
and the grace divine in making such ample provision for our eternal welfare
and happiness, and not desire to make some return in service, in obedience and
loyalty to show appreciation for the same? "What
shall I render unto the Lord for all his benefits toward me"? Suppose
that we put the question in a slightly different form, and ask: "What do I
have that I can render unto the Lord that will be acceptable to him?" A
similar question was asked in Israel by the Prophet Micah (Micah 6:6, 7), when,
in showing the futility of their tithes and offerings as a means of pleasing
God, and after recounting some of God's blessings to them, he says:
"Wherewith shall I come before the Lord, and bow myself before the high
God? Shall I come before him with burnt offerings, with calves of a year old?
Will the Lord be pleased with thousands of rams, or with ten thousands of
rivers of oil? Shall I give my firstborn for my transgression, the fruit of my
body for the sin of my soul?" God had been very meticulous about these
offerings in the making of types. But Micah shows that they were of no value as
evidence of personal worthiness on the part of the Israelites. Likewise, all
that we possess in time, talent, and means, would be of no value to God; for he
is rich, he does not need our mite. "MY SON, GIVE ME THINE HEART" But
there is something which we can render unto the Lord that he will value very
highly -- something that will mean more to him than would untold wealth if we
had it to offer -- and that is the sincere love and gratitude of our hearts,
made manifest in service, loyalty, and obedience to the extent of our ability.
Through one of his messengers God says to us: "My son, give me thine
heart, and let thine eyes observe my ways" (Prov. 23:26). If love and
gratitude are the motivating characteristics that prompt us to dedicate
ourselves and all we possess to the doing of God's will, even though it be
little in material value, it is precious in his sight, and through the merit of
Jesus it is accepted as a perfect offering. In
types under the Law, God made it plain that blemished and imperfect offerings
were not acceptable. Therefore when we offer ourselves in a full consecration
unto Gad, our sacrifice can be approved by him only through the merit of our
great High Priest, whose blood makes our offering holy and acceptable. God's
acceptance of our consecration has resulted first, in our being baptized into,
Christ through the anointing and begetting operation of his spirit, which was
preceded by the drawing and enlightenment of the spirit (John 6:44, 45). "THE FELLOWSHIP OF HIS SUFFERINGS" Then
secondly, in coming into Christ we are figuratively decapitated, for he becomes
our head; if faithful unto death, we are of the class seen by John under the
altar (Rev. 6:9; 20: 4). Thirdly, we are given the great privilege of
participation in his suffering and death (Rom. 8:17; Col. 1:24; 2 Tim. 2:11,
12). The death we die after coming into Christ could not be for our own sins,
nor because of the sin of Adam, for the death of Jesus has satisfied that
penalty (Rom. 8:1; Heb. 2:9). Paul says: "Know ye not, that so many of us
as were baptized into Jesus Christ were baptized into his death?" His was
a death of sacrifice on account of sin. "If we have been planted together
in the likeness of his death, we shall also be in the likeness of his
resurrection . . . For in that he died, he died unto sin once: but in that he
liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto
God through Jesus Christ our Lord" (Rom. 6:3-11). Whatever interpretation
we may give to portions of this text, it is clear that we share the experiences
of our Lord, partaking of his death and resurrection. By
keeping the law Jesus acquired the right to human life and inheritance, and in
accord with the purpose of God he will use this right to purchase redemption
for Adam and his progeny. In reward; for his willingness to sacrifice himself
in rendering full loyalty and obedience to the doing of the Father's will,
Jesus has been given the Father's own nature and fullness, and has been exalted
far above all else in Creation. Jesus knew that his Father always rewarded
faithfulness but seemingly he did not know the extent of the Father's reward
for himself, for he prayed to be restored to his former position, but instead
was exalted far above what he had been. During
the three and a half years that he was proving his right to be man's redeemer,
Jesus was also being developed and fitted spiritually to be a merciful High
Priest (Heb. 2:10, 17, 18). But the really astounding thing in this beneficence
of God is that the body members of Christ are to become joint-heirs with him in
the great reward given him by the heavenly Father. If our faith is strong
enough to lay hold of this gratuitous grace of God and to run with patience the
race that is set before us, then God will deal with us as sons. In
coming into Christ, a fourth thing that occurs is the relinquishment of all
earthly hopes of inheritance. Our sacrifice which takes place prior to our
becoming the blessers of mankind was pictured by the Levites, who relinquished
their opportunity of inheritance in the land of Canaan that they, in replacing
the firstborn of Israel, might be used of God as priests and helpers of the
priests to minister to their brethren (Num. 8:5-19). A fifth thing that
occurred when we were baptized into Christ, was the beginning of a development
as "new creatures," with spirit life and the hopes of a heavenly
inheritance as our prospect, instead of the earthly blessings we would have
received as men. This was a radical change and is one of the "all things
that have become new" to us (2 Cor. 5:17). A
sixth thing that came to us, was a change in our abode. While as human beings
we still occupy the same body, and may continue to live in the same house, city
and country, yet our abode has changed to where the mind of the new creature
is, dwelling in intimate spiritual relationship with Christ in heavenly places
(Eph. 2:6, R.S.V.), for we are delivered from "the power of darkness and
translated into the kingdom of God's dear Son" (Col. 1:13). "For our
citizenship belongs to the heavens, out of which we are awaiting a Saviour
also, the Lord, Jesus Christ, who will transfigure the body of our humiliation,
to conform it to his body glorious, in accord with the operation which enables
him to subject even the universe to himself" (Phil. 3:20, 21, C.V.). These
human bodies are not transfigured. It is the Body of the Christ as a whole,
that is conformed to the Head. 'TAKE MY LIFE AND MAY IT BE LORD, ACCEPTABLE TO THEE" In
an acceptable consecration we commit all that we have unto the Lord; we cannot
reserve a single earthly -right or possession, for Jesus says: "Whosoever
he be of you that forsaketh not all that he hath, he cannot be my
disciple" (Luke 14:33). God does not deprive us of the use of these bodies, these wills, or the earthly things that
were once recognized as belonging to us. He makes us stewards, servants that
must give an account to him for the way in which we use them (Luke 16:1-11).
As regards the things of this world we all, like Paul, "have nothing, yet
possess all things" (2 Cor. 6:10). Having committed all unto the Lord, we
will not attempt to direct ourselves but will look to our Head for direction.
Some criticize the narrowness of this view, and admittedly it is narrow, for
Jesus said: "Strait is the gate, and narrow is the way, that leadeth unto
life, and few there be that find it" (Matt. 7:14). Our Lord knew that it would
be difficult for us to carry out our covenant of sacrifice, for he also found
it difficult, and said: "I have a baptism to be baptized with; and how am
I straitened till it be accomplished" (Luke 12:50). Realizing how his powers
of endurance were taxed we might hesitate to consecrate and subject ourselves
to the wiles of the adversary, who is adept in using the weaknesses of our
flesh to trap and discourage us; but we have a power on our side that is equal
to any emergency. The Psalmist recognizing this says: "I will take the cup
of salvation, and call upon the name of the Lord." Help through our Lord Jesus
Christ is always available, and if we rely upon that help, we will be able to
stand and to expect that victory will attend our strivings. In the Father's sight we are
dead as human beings from the moment our consecration is accepted and our
induction into the body of Christ through the operation of the holy spirit is
accomplished. But in actual experience the flesh is only reckoned dead, and we
find it to be very fearful of the fiery trials that consume it; therefore it
must be securely anchored (Heb. 6:19). But what are the cords that will hold
it? Will fear of consequences be effective? No! We have seen what a vain cord
this has proven to be in the preaching of eternal torment. Will a sense of
duty, a full knowledge of doctrine, or even faith and hope in themselves, be
strong enough to keep the sacrifice on the altar? No! The only cord strong
enough to hold the rebellious flesh in subjection to our covenant, is Godlike
love. Faith and hope are also essential to the binding, but "It is the
love of Christ that constraineth us." It is love that constitutes the tie
that cannot be broken. "Now
abideth faith, hope, and love, these three; but the greatest of these is
love." - John T. Read Signs of the End of the Age"What shall be the sign
of thy presence [mistranslated "coming"], The
signs of the full end of the Age are to be looked for in three special
directions or sources. These are:
In
all these directions the signs of the complete end are described. The Apostle
Paul gives what is probably the most significant sign ... as indicating the
change of the Kingdom class. He says: "Blindness in part is happened to
Israel, until the fulness of the Gentiles be come in" (Rom. 11:25). When
it becomes apparent that the truly orthodox of the Jewish people get their eyes
open to see that Jesus Christ is their Messiah, and come to an understanding of
what is referred to in the Scriptures as the "hidden mystery," that
of gathering out the joint-heirs of the heavenly Kingdom from among the
Gentiles, which is clearly stated to be the special purpose of God for this
Age, during the period of Jewish blindness -- then, and not until then, will the Age reach its full
end. Those who will live to witness that may know that the Kingdom in all its
power and glory will be ushered in immediately. We believe that some Christians
may possibly witness some of the events and developments leading up to and in
close proximity to that time. - R.
E. Streeter, Rev. Exp. Vol. II, pp. 627, 628. THE LONG JOURNEY LIES BEHIND We
are in the position of travelers, approaching a large and to them unknown
city, at the end of a long railway journey. They are aware of the distance to
be traversed, of the stations to be passed on the way, and of the time required
for the transit. The milestones have long shown them that they are rapidly
nearing their goal; the time the journey was to occupy has elapsed, and they
have observed that the station just passed was the last but one. Yet the
terminus in the strange city may have several distinct platforms, separated
from each other by short distances; the train may draw up at one or two before
it comes to a final stand at the last: they are ignorant of the exact
localities in the great metropolis, and hardly know at which station they will
be met by their expectant friends. Still they have no hesitation in making
their preparations for leaving the carriage, and in congratulating each other
with a glad "Here we are at last!" They would smile at the man who
should dispute their conviction, though they may be unable to decide whether it
will be five minutes or ten, or only two or three, before they actually reach
their destination. It is a mere question of minutes and miles; if one platform
is not the right one, the next may be; at any rate, the long journey lies behind,
the desired goal is all but reached. -
H. Grattan Guinness, Approaching End of the Age, pp. 480, 482. There Is Nothing"A little cloud . . .
like a man's hand." - 1 Kings 18:44. ELIJAH
had been answered by the "God of fire"; had vindicated the name of
the Lord; had converted a nation in one day. Now there awaited the fruit of
that conversion - the ending of the pitiless drought of three and one-half
years. He has ascended to the top of Carmel and casting himself down upon the
earth, with bowed head, prays. His young lad attendant reaches the highest
point of the long ridge of the mountain and, instructed, looks out over the
wide expanse of the Mediterranean Sea. The boy gazes in the hope that the
Prophet's earnest prayer may bring down the long-desired rain. The sun had sunk
into the western sea. But after the sunset there followed the long white glow
so common in the evenings of Eastern countries. Six times the youthful watcher
went up and looked, and six times he reported: "There is nothing."
The sky was still calm. But
at last out of the far horizon there arose a little cloud, the first that for
days and months had passed across the heavens. It was no larger than an
outstretched hand; but it grew in the deepening shades of evening, and quickly
the whole sky was overcast, and the forests of Carmel shook in the welcome
sound of those mighty winds which in Eastern regions precede a coming tempest.
The cry of the boy from his mountain watch had hardly been uttered when the
storm broke upon the plain, the rain descended, and the nation was delivered
from its sufferings. Here
we have one of those parables of nature which, can be applied in many
directions. It expresses the truth that often out of seeming nothingness, there
arises the very blessing most desired. "There
is nothing." So it would seem as we look at the small materials with which
we have to carry on the conflict with the great powers of nature. "There
is nothing." So we say to ourselves when in the blank desolations of
sorrow we look on the work that lies before us, feeling alone in the world.
"There is nothing." So we think as we look into the vast expanse and
see no visible trace of its eternal Maker and Ruler. There is the infinite
space, and nothing, as far as we can see, beyond it. There is the perplexity
and misery of mankind, and nothing to relieve it. We say, "O that thou
wouldest rend the heavens and come down!" and no voice answers us. The
silence of God oppresses our spirits. But
courage! Look up, despising not "the day of small things" (Zech.
4:10), for though we may indeed have searched "six times in vain, a
"little cloud" even now appears in the heaven of human affairs.
"The great events of history" says an acute French writer, "like
the mysterious personages in old romances, come through a door in the wall which
no one had noticed." And the greatest, unrecognized by mankind (Luke
21:35) is before us. To one divine event, slowly it may be, and uncertainly it
may seem, but still steadily onward, the whole creation moves. "For yet a
little while, and he that shall come will come, and will not tarry."
"Behold, he cometh with clouds; and every eye shall see him" (Heb.
10:37; Rev. 1:7). "The Kingdom. of God is at the doors" (Matt.
24:33; Luke 21:31). Not
to the world only, but to each one of us, "the night is far spent, the day
is at hand." Young and old, our time is passing away; we are every one of
us drawing nearer to that day when we must face the judge of all mankind. God
knows that we all have need of mercy-of his infinite mercy. Everyone who knows
his own heart, knows how welcome is any thought that softens the severity of
that judgment. How gladly we trust that the love which was manifested in Christ
Jesus is indeed boundless, and overflows. "God be merciful to me a
sinner" must be the prayer even of the best and purest of men. We
are all of us, young and old, beset more or less by the sophistries, the
systems, the schools, the parties, which time and circumstances, which past
ages or our own age, have cast up around us, and beside us, before us, and
behind us. We are involved in their meshes, we walk in the grooves which they
have made for us. We feel it a duty to go on as we have begun, walking round
and round our own small circles, seeing only but a short way in advance,
thinking much of what lies close before us, little of what lies 'beyond us.
Yet none of these things of themselves constitute the whole or the essence of
Christianity; Christ is still the pattern of his Church, he is the "little
cloud" on the horizon, the harbinger of unnumbered blessings soon to fall
upon suffering humanity. Brethren
in Christ, the Truth -- take hope! A new day is dawning; a new order draws
nigh! "Gird up the loins of your mind, 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. 1:13). Put far from you "childish things," set
your feet firmly in the "way of God," and take earnest heed to the
words of the Apostle to his "son" Timothy: "Meditate upon these
things; give thyself wholly to them" (1 Tim. 4:15). To
feel that there is a work before us to be done - to feel that God is with us,
and that the world and the things of earth have no power to turn us from our
purpose -- to have fears, and hopes, and pleasures, and pains, of which the
worldly man knows nothing -- to feel that God in Christ has forgiven us all
that is past, and henceforth bids us joyfully serve him in newness of life --
to have within our hearts that divine faculty of love which alone will outlast
the great change of death -- to show forth in our characters some trace,
however slight, of "the mind which was in Christ Jesus" -- this is to
become a new, heavenly, unearthly creature which will survive when all else
shall wax old and perish; which will have its abiding place in that "new
heavens and a new earth, wherein dwelleth righteousness" (2 Pet. 3:13). - W. J. Siekman "Every Eye Shall See Him" "Behold, he cometh with
clouds; and every eye shall see him, IN
WHAT way will they "see" him; by natural sight or spiritual? In past
ages such a question would not arise; the belief then prevalent that our Lord
was resurrected in his fleshly human body made it the logical conclusion that
he would return in that same body and hence would be seen of men by natural
sight. We know today that our Lord was resurrected from the dead in the glory
of spiritual nature, a glory that cannot be sensed by natural eyes, and that
the human body buried in Joseph's tomb became no part of his present being. It
follows therefore that, unless at his return he "materializes" in
human form as did the angels in Old Testament days, and as he did himself upon
certain occasions between the time of his resurrection and that of his
ascension, he must be invisible to human sight, and the fact of his return must
be dicerned by other evidences, and he be "seen" therefore by what
we call "spiritual sight." It
is not sufficient, though, thus to dismiss further consideration of this
Scripture, for the word here is that "every eye shall see him." Some
have pointed out that the word is not horao which is said to have the
meaning of "discern," but opsetai, which is said to mean the
seeing with the natural sight, and hence that the text should be taken
literally despite the considerations which have just been expressed. Now in
fact both words, horao and opsetai, and their variations, in the
New Testament, have both uses, to "see" with the physical eyes and to
"see" mentally. Since this is a rather important point, a few
instances of the word which is rendered "see" in the text under
consideration are given here in order to establish the matter.
In
the Greek Old Testament (the Septuagint):
And
in the Apocrypha:
From
these instances -- there are others -- it should be clear that the word is not
used necessarily to mean "seeing" with the physical sight; it does on
occasion indicate "seeing" with the mental sight, and it does not
follow, therefore, that the use of opsetai here teaches that Jesus at
his return will be visible to mankind. The
next thing to consider is the thought in John's mind when he wrote the words.
What did he intend to convey? What is the understanding that the holy
spirit sought to impart to us through John's ready pen? The
verse stands by itself; it has no direct connection either with the preceding
or the succeeding verses. It is an ecstatic outburst, as it were, on John's
part using the language of the Old Testament. He had written his greeting, a
greeting of grace and peace from the Father, the Son, and the angelic host as
represented by the archangels, (the "seven spirits before the
throne"). He had gone on to extol the One who has both saved us and made
us kings and priests, and having concluded this greeting with a deep-felt
"Amen" (v. 6), it is as if a new thought strikes him and he exclaims,
"Behold, he cometh . ," seeing the ultimate end of all that he had
witnessed in vision on Patmos. We should take the verse as being, not a bald,
sober statement of physical fact, but a rhapsody of praise for a forthcoming
event expressed in familiar Scriptural terms. The words of this verse are
repeated from the sayings of Jesus and the utterances of the prophets and it
is to those origins that we should turn if we would rightly understand the
text. The
memory immediately in John's mind must have been the reply of Jesus to the High
Priest, recorded in Matthew 26:64. John was present at that scene (John 18:15)
and heard the words. "Hereafter ye shall see (opsontai) the Son of
Man sitting on the right hand of power, and coming in the clouds of
heaven." That declaration was in turn a direct reference to Daniel 7:13.
"One like the Son of Man came with the clouds of heaven ... and there was
given him dominion, and glory, and a kingdom, that all people, nations, and
languages should serve him." Now that verse in Daniel, in common with the
whole of the chapter, is quite clearly symbolic; we do not expect that the
Most High will seat himself upon an earthly throne and superintend the burning
of a literal ten-horned beast! Neither do we expect that the Lord Jesus will
literally be brought before a throne of fire in order to receive his Kingdom.
And Jesus knew that this was symbolic when he alluded to this wellknown
belief before Caiaphas. John knew too when he quoted the words in Revelation
1:7, and there was no doubt in his mind as to the reality of that Coming even
though he knew himself to be describing it in terms that were symbolic. But
John's thoughts had ranged further back than the time of Daniel. He had the
golden visions of Isaiah in mind, visions in which the same word opsetai is
used for the same event. He was thinking of Isaiah 40:5 -- "And the glory
of the Lord shall be revealed, and all flesh shall see (opsetai) it together,"
and of Isaiah 52:8 - "For they shall see (opsontai) eye to eye, when the Lord shall bring
again Zion." (This latter Scripture refers to the "Watchers"
coming as it were "face to face" with the returning Lord, and not, as
is sometimes suggested, to the harmony of believers on doctrinal matters at the
"Time of the End." "They shall see, eye to eye, the Lord
returning to Zion" is the way Margolis translation has it, and this
is the thought both of the Hebrew and the Greek of the Septuagint.) Quite
instinctively John associated with these Scriptures another theme, that upon
which the prophet Zechariah dwelt when he said (Zech. 12:10) -- "they
shall look upon me whom they have pierced, and they shall mourn for him, as one
mourneth for his only son." John had already associated that Scripture
with a limited fulfillment at the time of the Crucifixion (John 19:37); now
he associates it with a greater fulfillment. Not only would the
"Watchers" as in Isaiah 52:8, see the Lord returning to Zion;
not only would "all flesh," all the world, as in Isaiah 40:5, see the
glory of the Lord revealed; not only would the wicked who had risen up for judgment,
as in Daniel 7, see the Son of Man coming in the clouds of heaven, but those
who in John's sight were the furthest of all removed from God -- "they
also which pierced him" would experience this same realization of his
Return for judgment and conversion. None can escape the Coming of the Son of
Man! All are to be brought before him that he might separate them as a shepherd
divides between his sheep and his goats (Matt. 25:32). Just as in
Zechariah there is a worldwide mourning for an only son so in John's ecstasy he
foresaw that "all kindreds of the earth shall wail over him"
(not "because of." The word is epi and the thought that
of mourners wailing over a dead beloved one.). The correspondence between
Zechariah 12:10 and Revelation 1:7 on this point is exact. It
should be clear then that since the "seeing" in the Scriptures which
gave John his inspiration for this verse in Revelation is not physical, but
metaphorical, John is hardly likely to have intended his words here to be
interpreted to mean physical sight. "Behold," he
says, in the language of his beloved Scriptures, "he cometh with clouds
and every eye shall see him:' He knew that the "seeing" in those
texts was with the mental sight and it is reasonable to conclude that in alluding
to those texts he applied the same meaning to them. A
further confirmation of this viewpoint is the fact that if "they that
pierced him" are literally to witness his coming in the clouds of heaven
they must be resurrected before the Second Advent takes place. Such a
thought is out of harmony with all that we know of the Plan. The Lord comes,
first, to raise his own faithful ones. After that, and after he has presented
the risen Church before the presence of the Father with exceeding joy, he will
be revealed, with his Church, in glory to the world. And only after that will
the General Resurrection commence and "they that pierced him" be
awakened from the sleep of death to stand before the great White Throne. They
will not, they cannot, physically witness his return to earth; but they will
"see" him then in exactly the same way that we, now, see, "eye
to eye," the Lord returning to Zion. - A. O. Hudson, Eng. Our Anointing "The anointing which ye
have received of him abideth in you." - 1 John 2:27. THIS subject is of momentous interest to the
Lord's people. Their anointing is the means used to transform them from the
natural into the spiritual. Without that miraculous agency, none born in the
flesh could possibly reach a world invisible to human eyes, for: "Flesh
and blood cannot inherit the Kingdom of God; neither can corruption inherit
incorruption." This gift can neither be
purchased by money nor good deeds. It
is granted in fulfillment of God's foreordained design and intention: "Of
his own will begat he us with the word of truth, that we should be a kind of
firstfruits of his creatures" (1 Cor. 15:50; James 1:16-18). Let
us consider Adam relative to this matter. First of all there was this
difference between him and the animals about him. He was so mentally equipped
that no question arose in his mind with regard to the existence of a supreme
intelligent Creator. Even so he could not grasp the conditions prevailing in
the spiritual world. Consequently, there was but little companionship with
the messenger which contacted him from above. This subjection to earthly
conditions -- though so congenial and beautiful -- would have been the portion
of Adam's progeny as a whole, had not God devised a plan whereby he would
bring many sons unto glory (Heb. 2:10). THE ANOINTING OF JESUS From
Adam we come to Jesus where vital truth is centered. Born of the Virgin Mary,
he grew up a carpenter in Nazareth. His mind and body resembled Adam in
perfection, but with this difference. Adam lived in a place completely
congenial to his makeup. Jesus, on the other hand, found himself in a
troubled, dying world beset by sin and ignorance. With the sacred records
before him, he began to absorb all that had been outlined by Moses and the
Prophets. The result was an inward urge to put things right and which burst
into a flame during the ministry of his cousin John. Coming to Jordan, the
language of his heart was: "In the volume of the book it is written of me! I come to do thy will, O God!
A body thou hast prepared me!" Symbolizing by water immersion the
sacrificial death of his perfect humanity, the heavens were opened and the holy
spirit descended upon him in the form of a dove and a voice was heard saying:
"This is my beloved son in whom I am well pleased" (Luke 3:21-23;
Heb. 10:5-10). The
anointing then received, was dynamic! It so affected Jesus that he wished to be alone in
the wilderness. Even natural food was waived aside. He became intensely
absorbed in the sacred things which had been so long stored in his mind.
Eventually he was able to formulate into one harmonious whole, all that had
been prophetically recorded concerning his person and mission. The hitherto
hidden meanings of type and shadow, now dovetailed exquisitely. There was
seen a symmetrical plan which was so satisfying that he determined to be
faithful unto death. Overcoming the wiles of Satan to tempt him to another
path, he there and then set his face towards Jerusalem, which, with its temple
and sacrifices, betokened his own great sacrifice upon which depended the salvation
of the world (Heb. 12:2). THE SPIRIT DISPENSATION It
is in this light that we see the importance of the
anointing. Without it, Jesus could never have understood God's mind and
purpose. The same thing applies to his followers. Without this aid, no human
being -- no matter how great-hearted or talented -- could comprehend, let alone
traverse the way that Jesus went. This was illustrated by the Apostles. How
limited and naturally-minded they were, when with him in the flesh. That
amazing happening which occurred on the day of Pentecost, made all the
difference. They were animated and transformed in a way which astounded
themselves and others (Acts 2). We
are reminded that the spirit of God works in various ways. Coming spasmodically
upon the Old Testament Prophets, they were moved to record things which they
only dimly understood. Though so greatly blessed, these ancient worthies were
really servants in advance to the family of priests who would be instructed in
the things they had recorded for their particular benefit. The anointing of
saints, however, was vastly different. Among other things it brought about the
spirit of sonship whereby trustfully and affectionately they would cry:
"Abba, Father!" An intimate union arose which they alone could comprehend.
Among themselves, a relationship resulted of the highest possible order,
surpassing even human relationships. Collectively there was "one body, one
spirit, one hope, one Lord, one baptism [even unto sacrificial death after the
example of their Leader], one God and Father." It was a oneness pictured
by Aaron who was anointed with an oil reserved only for the Priesthood. Upon
no others must it come. Moreover those who would dare to make anything like
it, would be "cut off from the people" (Ex. 30:22-33; Eph. 4:1-5). THE ANOINTING OIL Israel's
priestly anointing therefore had a spiritual significance. The oil comprised
Myrrh, Cinnamon, Calamus, Cassia, and Olive Oil. Myrrh is a balsamic gum
possessing curative, antiseptic, and stimulating powers. It proclaims the
spirit of high intelligence, reminding us how our Lord went about doing good,
healing the sick, and imparting wisdom wherever he went. Cinnamon, being
pleasantly aromatic and carminative, represents the soothing and comforting
aspects. The same may be said of Calamus and Cassia which are likewise
aromatics. These are the things used in connection with an oil which was
pressed out of the fruit of the olive tree. Possessing in itself nutritive and
lubricating virtues, its value was thereby greatly augmented. From all this,
we can more readily understand the meaning of the words Jesus addressed to
those present in the synagogue at Nazareth: "The spirit of the Lord God is
upon me, because he hath anointed me to preach the gospel to the poor; he hath
sent me to heal the broken-hearted, to preach deliverance to the captives, and
recovering of sight to the blind, to set at liberty them that are bound, to
preach the acceptable year of the Lord" (Luke 4:16-21). THE CHRIST COMPANY The
word "anointed" in New Testament Greek is kristos from which Christ is derived. The Scriptures declare
that Christ is a composite company with Jesus as the head. A human body is
used to portray this aspect (1 Cor. 12). This was foreshadowed in the person of
Isaac. He was the only son of Abraham's wife Sarah; the child of promise,
destined to inherit all that Abraham had; a wonderful picture indeed when
viewed in the light of Romans 8:17. The great love which Abraham possessed for
his son, was likewise emblematical. Then there is that dramatic feature of
Abraham offering his son upon the altar of sacrifice. True this initially
pictured Jesus, but we cannot overlook those repeated statements concerning
"suffering with him and being dead with him." These are the things
which lend emphasis to the knowledge that "we brethren, as Isaac was, are
children of the promise." The complete oneness is likewise indicated by
the words: "He saith not, unto seeds, as of many; but of one, and to thy
seed, which is Christ . . . and if ye be Christ's, then are ye Abraham's seed,
and heirs according to the promise" (Gal. 3:16, 29; 4:28, 31; 2 Tim.
2:11, 12). Another
type of a human being illustrating the same truth, is
that of Aaron as a single unit. It gives indication that precisely the same
kind of anointing-with all its benign and goodly qualities -- which came upon
Jesus, extends also to those who follow in his steps and who have been
predestinated in him before the world was. Betokening the complete unity of
mind and heart of the whole Christ, the pleasant balsamic oil falling upon the
head of Aaron, ran down to the skirts of his garments (Psalm 133; Eph. 1:2-8). THE PRACTICAL LESSON Let
us now approach that which is essentially practical. We learn that it is one
thing for God to bestow this greatest of all gifts: one thing to map out
providential leadings; and another for the recipient to gladly and gratefully
respond. One may do this for awhile until temptations arise to spoil the fruit.
We are told that we are "partakers of Christ i f we hold the beginning of
our confidence steadfast unto the end." If, after being anointed,
one begins to nurture doubts and fears, or cultivate the weeds of harsh
criticism and discontent, this would be disastrous. While ever ready to bless,
the Lord does not coerce the will. All, therefore, who slothfully return to
their former questionable besetments, are inviting destruction. They are not
reciprocating the love of the Infinite One (Heb. 3:4-6; 6:4-9; 10:26-31). We
cannot question God's righteous judgments, but it is a comforting thought to
know that numbers who lose their official priestly anointing and who
nevertheless still retain a measure of the holy spirit, are given experiences
designed to help them to a realization of their vital needs. This brings to
light the Great Multitude class as pictured by the Levites who though not
priests, had no inheritance in the land. So this company, having given up their
human prospects, are to be raised in the spirit realm. They will minister before
the throne and not upon the throne (Rev. 7:9-17; Ps. 45: 14, 15;
Cant. 8:8, 9; 1 Cor. 3:10-15; 5:4-7; Deut. 10:8, 9). A WORD OF EXHORTATION Finally
a personal word. We are nearing the gates of the celestial city. Wise are we,
therefore, in the light of the anointing, to examine ourselves. Happy are we if
we look up and, calling to mind the encouraging words of the 103rd
Psalm, trust completely in his tender mercies and the sustaining grace
centered in Christ Jesus. Dropping all party spirit, let us worship the Lord
in "singleness of purpose." With so grand and glorious a prospect
before us:
- Frederick Lardent, Eng. Millennial Kingdom Prospects JUST
as Scripture distinguishes between the saved and the lost, and between
different classes of the one and of the other, so it also distinguishes
between the future portion of the Church of Christ, that of the Jewish people,
and that of the nations of the earth. Too many in their thoughts of the future leave out this last; the destiny
of the Church of this dispensation figures so largely in their anticipations,
that they seem almost to forget that "the Father sent the Son to be the
Savior of the world," and to lose sight of the blessed prospect
that, not only is the present Church to be saved out of the ruined world, to
become the Eve of the second Adam, but that the ruined earth itself is yet to
be renewed, and to become the happy home of saved nations, who participate in
the results of redemption. The
narrowness which sees nothing but the salvation of the Church of this
dispensation is born of human selfishness, and not of Divine love; it is
founded not on the teaching of Scripture, but on tradition and prejudice. The
Bible in this [the Book of Revelation], its last revelation on the subject,
plainly teaches that while the peculiar glories of the Church are hers, and
hers alone, that while the special privileges of the natural seed of Abraham
belong to Israel, and to Israel only, that there is yet a blessed future awaiting mankind also under the
gracious government of Immanuel; that one of the effects of the completed work
of Christ will be to place the saved nations of the eternal Kingdom in a
restored paradise, completely delivered from the tempter, and so established in
righteousness that the Holy One can take up his abode among them for ever.
"He will dwell with them, and they shall be his people, and God himself
shall be with them, and be their God. And God shall wipe away all tears from
their eyes; and there shall be no more death, neither sorrow, nor crying,
neither shall there be any more pain: for the former things are passed
away." The
salvation of the Church of this dispensation is not the whole result of the
death of Christ. There is to be in addition the establishment for ever of a
kingdom of God, in which his will shall be as fully done by men on earth as it
is now done by angels in heaven. The consummation, for which we daily pray, is
destined to come at last; and holy and happy service, without a flaw and
without an interruption, is yet to be rendered to God, not merely by the
glorified saints of the new Jerusalem, but by redeemed nations on the earth,
who walk for ever in the light of the celestial city. Such
is the sublime vista of the future of our race, and of our earth in the
eternal ages, with which Scripture closes. -- H.
Gratton Guinness, Light for the Last Days, pp. 617-619. It
is this portion that God has elected to give to the human race. And what a
glorious portion! Close your eyes for a moment to the scenes of misery and woe,
degradation and sorrow that yet prevail on account of sin, and picture before
your mental vision the glory of the perfect earth. Not a stain of sin mars the
harmony and peace of a perfect society; not a bitter thought, not an unkind
look or word; love, welling up from every heart, meets a kindred response in every
other heart, and benevolence marks every act. There sickness shall be no more;
not an ache nor a pain, nor any evidence of decay -- not even the fear of such
things. Think of all the pictures of comparative health and beauty of human
form and feature that you have ever seen, and know that perfect humanity will
be of still surpassing loveliness. The inward purity and mental and moral
perfection will stamp and glorify every radiant countenance. Such will earth's
society be; and weeping bereaved ones will have their tears all wiped away,
when thus they realize the resurrection work complete (Rev. 21:4). And
this is the change in human society only. We call to mind also that the earth,
which was "made to be inhabited" by such a race of beings, is to be a
fit and pleasing abode for them, as represented in the Edenic paradise, in
which the representative man was at first placed. Paradise shall be restored.
The earth shall no more bring forth thorns and briers, and require the sweat
of man's face to yield his bread, but "the earth shall [easily and
naturally] yield her increase." "The desert shall blossom as the
rose"; the lower animal creation will be perfect, willing and obedient
servants; nature with all its pleasing variety will call to man from every
direction to seek and know the glory and power and love of God; and mind and
heart will rejoice in him. The restless desire for something new, that now
prevails, is not a natural but an abnormal condition, due to our imperfection,
and to our present unsatisfactory surroundings. It is not Godlike restlessly
to crave something new. Most things are old to God; and he rejoices most in
those things which are old and perfect. So will it be with man when restored to
the image of God. The perfect man will not know or appreciate fully, and hence
will not prefer, the glory of spiritual being, because of a different nature,
just as fishes and birds, for the same reason, prefer and enjoy each their own
nature and element most. Man will be so absorbed and enraptured with the glory
that surrounds him on the human plane that he will have no aspiration to, nor
preference for, another nature or other conditions than those possessed. A
glance at the present experience of the Church will illustrate this. "How
hardly," with what difficulty, shall those who are rich in this world's
goods enter into the Kingdom of God. The few good things possessed, even under
the present reign of evil and death, so captivate the human nature that we
need special help from God to keep our eye and purpose fixed on the spiritual
promises. That
the Christian Church, the Body of Christ, is an exception to God's general plan
for mankind, is evident from the statement that its selection was determined in
the divine plan before the foundation of the world (Eph. 1:4, 5), at which time
God not only foresaw the fall of the race into sin, but also predetermined the
justification, the sanctification and the glorification of this class, which,
during the Gospel Age, he has been calling out of the world to be conformed to
the image of his Son, to be partakers of the divine nature and to be
fellow-heirs with Christ Jesus of the Millennial Kingdom for the establishment
of universal righteousness and peace (Rom. 8:28-31). This
shows that the election or choice of the Church was a predetermined thing on
God's part; but mark, it is not an unconditional election of the individual
members of the Church. Before the foundation of the world God determined
that such a company should be selected for such a purpose within a specific
time -- the Gospel Age. While we cannot doubt that God could have foreseen the action
of each individual member of the Church, and could have foreknown just who
would be worthy and therefore constitute members of that "little
flock," yet this is not the way in which God's Word presents the doctrine
of election. It was not the thought of an individual predestination which the
Apostles sought to inculcate, but that a class was predetermined in
God's purpose to fill the honorable position, the selection of which would be
upon conditions of severe trials of faith and obedience and the sacrifice of
earthly privileges, etc., even unto death. Thus by an individual trial, and by
individually "overcoming," the individual members of the predetermined
class are being chosen or accepted into all the blessings and benefits
predetermined of God for this class. - Charles
T. Russell, The Divine Plan of the Ages, pp. 191-194. Should Creeds Be Mended or Ended? This
was the title of a tract written many years ago by the eminent Bible scholar,
J. B. Rotherham, translator of the Emphasized Bible. Evidently an
Episcopal minister believes that at least one creed should be ended without
further delay. We refer to Rector Charles Lester Kinsolving, Pastor of the Church
of Our Savior, Pasco, Washington. In a sermon he declared: "Hell is a
damnable doctrine-responsible for a large measure of this world's hatred.
According to this doctrine, God, who commands us to love our enemies, plays
the hypocrite by damning his enemies. This in turn stimulates the hatred of God
by people who abhor hypocrisy - and it gives sanction to our hatred of certain
selected enemies." Needless
to say, Pastor Kinsolving came under immediate criticism from those who hold he
is departing from the doctrines of the church. However, not everyone so holds,
as Time reported: "Said
School Principal Woodrow Epp: 'What Kinsolving said is, in my opinion,
completely compatible with what I thought was the Episcopal Church."' And
again: 'Bishop Russell S. Hubbard of the Spokane district ... agreed that
Kinsolving's preaching had been 'within the allowable latitude of the church.'
Says Kinsolving: 'I held this belief throughout my theological training
[Church Divinity School of the Pacific] ... I came into the priesthood to
preach the truth as I see it, because I believed this is one of the few
churches in which it could be done. And I'd keep on preaching it if I had to
preach on the sidewalk."' Commenting
editorially on this "Trouble about Hell," The Restitution Herald observes:
"It is high time that ministers of the gospel were examining the
doctrines of men, handed down from one erring generation to the next and given
stability only by the passing of time and the unwillingness of many to
investigate established traditions. It is time for preachers and teachers of
the gospel to examine the popular theories of heaven, hell, trinitarian gods,
immortal souls, and other dogma foreign to God's Word. "There will always be those, of course, who will attach to such
a seeker for truth the stigma of having forsaken the teachings of the
councils, the fathers, and the established church. The truth seeker, however,
will be satisfied with nothing less than the authority of the Bible." In this connection, may we be permitted to once again draw the attention of all, to the booklet "What Say the Scriptures About Hell?" A condensed version of an earlier work bearing the same title, this 40-page booklet confines itself to an examination of every text in the Scriptures in which the word hell occurs. This digest makes it possible for an ever-widening circle of searchers after divine truth to discover that the Scriptural teaching on the subject reveals a God of love and mercy. Booklet is free on request. The Question Box
"As concerning the rest
of the beasts, they had their dominion taken away: yet their
lives were prolonged for a season and time." - Daniel 7:12. Question: How
are we to understand this text? Answer: The
vision given to Daniel which he records in chapter 7 is of four beasts which,
it was revealed to him, symbolized four kings (Dan. 7:16, 17). Students of
the Scriptures have long understood these beasts to represent the four
world-governments - the only four mentioned by name in the Word of God -
Babylon, Medo-Persia, Greece, and Rome (Dan. 2:38; 8:20; 8:21, and Luke 2:1).
These four, as history shows, succeeded each other without any gap and, as the
prophecies show, are to occupy the entire interval from Daniel's day to the
establishment of the Kingdom of God.* ------------------------ *See "The ABC of Bible
Prophecy" booklet - free on request. The
foregoing is very generally understood. Not so general, however, is the
understanding that the first three beasts continue alive long after they lose
their dominion. Nevertheless this is clear from the language of Daniel 7, verse
12. As each beast in turn is conquered by its successor, its dominion
is taken away but its life is prolonged. Just
when the lives of the first three beasts come to an end is not stated. The
implication is that this occurs when both the dominion and the life of the
fourth beast are terminated (Daniel 7:26, 11). This
view, furthermore, agrees very well with the parallel prophecy recorded in the
second chapter of Daniel. When the stone struck the image in the feet, "then
was the iron, the clay, the brass, the silver, and the gold, broken to
pieces together" (Dan. 2:35). In
Daniel's vision it is probable that these four beasts emerged from the sea one
after another, each in turn being vanquished by its successor. Eventually,
however, all four must have been present to his view at the same time since,
while the dominion of the first three had been taken away, their lives
had been prolonged. How is this distinction between the life and the
dominion of the beasts to be understood, as it relates to the four
world-empires symbolized? To
us it seems that there is only one satisfactory explanation. It lies, as has
been pointed out by an able writer, in recognizing "that prophecy regards
the four empires as being as distinct in territory as in time: as distinct in geographical boundaries, as in
chronological limits. They rise in a definite sequence; the supreme dominion
of one does not in point of time overlap
the supreme dominion of the following one, nor is the territory of a former 'beast' or
empire ever regarded as belonging to a later one, though it may have been
actually conquered. Each has its own proper theatre or body, and the bodies
continue to exist after the dominion is taken away. This is distinctly stated,
both in connection with the fourfold image and with the four beasts. In the
first case the stone falls upon the clay and iron feet only, but the iron legs,
the brazen body, the silver breast, and the golden head, are all by it 'broken
to pieces together.'
Now the empires represented by these have
long since passed away. They (as universal empires) cannot therefore be
'broken to pieces' by the Second Advent. But the territory once occupied by them is still
existing and still populous, and exposed to the judgments of the day of Christ
just as much as Rome itself. "Similarly
we read that the three earlier beasts did not cease to exist when the fourth arose.
'Their dominion
was taken
away, yet their lives were
prolonged for a season and time' (Dan. 7:12). That is to say, the first three
empires are regarded as coexisting with the fourth, after their dominion has ended. This proves that they are regarded as distinct in place as well as in time. They continue
to be recognized as territorial divisions of the earth after the disappearance
of their political supremacy." - H. G. Guinness. Many
years before Guinness, this had been clearly seen by the world's great
mathematician, Sir Isaac Newton. In his "Observations on the Prophecies of Daniel and
the Revelation," he wrote: "All the four beasts are still alive, though the
dominion of the first three be taken away. The nations of Chaldea and Assyria
are still the first beast. Those of Media and Persia are still the second
beast. Those of
Macedonia,
Greece, Thrace, Asia Minor, Syria, and Egypt are the third beast. And those of
Europe on this side are still the fourth beast. Seeing, therefore, the body of
the third beast is confined to the nations on this side of the river Euphrates,
and the body of the fourth beast to the nations on this side of Greece, we are
to look for all the four heads of this third beast on this side of the
Euphrates, and for all the eleven horns of the fourth beast among the nations
on this side of Greece; and therefore, in the breaking up of the Greek empire
into four kingdoms, we include no part of Chaldea, or Media and Persia in these
kingdoms, because they belong to the body of the first two beasts. Nor do we
reckon the Greek empire, seated at Constantinople, among the horns of the
fourth beast, because it belongs to the body of the third." This
principle of identifying governments not only chronologically but
geographically -in accordance with the territory originally occupied -- is helpful in
reaching a proper understanding not only of this prophecy but of others. As
above noted, it has proven a safe guide in the identification of the ten horns
(or kingdoms) of the fourth beast (or empire) which must "none of them be
sought in the realms of the third, second, or first, but exclusively in the realm of the fourth, or in the territory peculiar to Rome, and which had never formed
part of the Grecian, Medo-Persian, or Babylonian empires." It is a
principle, moreover, which should not be forgotten in seeking to identify the
power symbolized by the "king of the north" (Dan. 11:40). There
is yet one other point which ought to be mentioned ere we close this
discussion. It is this: Not only is each world-government regarded in the
prophecy as distinct in territory and in time; each is shown also as existing
before its predecessor falls. Medo-Persia existed before it conquered Babylon.
Greece came into existence before it
challenged and overcame Medo-Persia. Rome existed before it vanquished Greece. Has
this point any special significance? Indeed it has. It suggests that before the dominion of Rome is
taken away--before
the beast
is slain and its body given to the burning flame, the fifth world empire comes
into existence. However,
this thought, that the fifth world-empire comes into existence before the overthrow of the fourth,
is more than a suggestion; much
more than a strong probability based on the fact that each of the others is
shown as existing before the fall of its predecessor. It is specifically
stated in the Scripture. It is "in the days" of these kings, not after
their days, that the God of heaven is to set up his Kingdom (Dan. 2:44). Brethren,
unless we greatly err, the God of heaven has for years been in the process of
setting up this Kingdom. For more than half a century the "judgment has
been sitting" and his dominion (the dominion of the fourth beast in its
"little horn" stage) has been in the process of being taken away.
What yet remains? We answer: "To consume and destroy that dominion unto
the end." Immediately thereafter will occur that which is described by
the words: "I beheld even till the beast was slain and his body destroyed
and given to the burning flame" (Dan. 7:26; 11). And then? Ah! then --
the Kingdom will be given to One like the Son of Man; and the people of the
saints of the Most High. That Kingdom will not pass to a sixth world-empire. It
will be everlasting (Dan. 7:14, 27). - P. L. Read Notice of Postponement of Annual Meeting The
Annual Meeting of the Pastoral Bible Institute, due to be scheduled for
Saturday, June 3, is being postponed for some months, possibly until next
year. 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 will be announced later. Entered Into Rest
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