THE HERALD
of Christ's Kingdom
VOL.
LVI. January/February 1973 No. 1
Table of Contents
Retrospect - Aspect - Prospect
Witnesses for Jesus
Lights and Shadows in Christian Experience
Our Inheritance in the Psalms and Sacred Songs
The Question Box
Entered Into Rest
"Blessed be the name of
God for ever and ever: for wisdom and might are his: and he changeth the times
and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto
the wise, and knowledge to them that know understanding: he revealeth the deep
and secret things: he knoweth what is in darhness, and the light dwelleth with
him."
-Daniel
2:20-22.
AND
so we enter this new year with faith undiminished, hope enhanced, love
undissimulated, and with hearts overflowing in the glorious conviction of the
proximity of God's long promised and prayed for kingdom upon this sin-sick
earth.
"Many,
O Lord my God, are thy wonderful works which thou hast done, and thy thoughts
which are to us-ward: they cannot be reckoned up in order unto thee: if I would
declare and speak of them, they are more than can be numbered" (Ps. 40:5).
And yet we would meditate upon the workings of our wonderful God who as
"the most High ruleth in the kingdom of men, and giveth it to whomsoever
he will" (Dan. 4:25). So did the mighty Nebuchadnezzar testify when, with,
understanding returned to him he lifted up his eyes to heaven and said: "I
blessed the most High, and I praised him and honored him that liveth for ever,
whose dominion is an everlasting dominion, and his kingdom is from generation
to generation: and all the inhabitants of the earth are reputed as nothing: and
he doeth according to his will in the army of heaven, and among the inhabitants
of the earth: and none can stay his hand, or say to him, What doest thou?"
- Daniel 4:34, 35.
RETROSPECT
How
long indeed has been earth's "night of weeping"! Six thousand years
of travail -- six thousand years during which the "groaning creation"
endured the agony of sin and death! Who can measure the ocean of tears that have
flowed, the anguish of human hearts as they stumbled down the "broad
road" -- "having no hope and without God in the world." That
first act of Adamic disobedience -- what a train of evil has followed in its
wake! Alienated from his Creator, the favor of God removed, there ushered in a
terrible night wherein "darkness covered the earth and gross darkness the
people." The whole panorama of subsequent human experience can be likened
to a drama of horror, a "spectacle unto angels."
But
what moving scenes and mighty acts and noble characters are unfolded to our
view as we thus look back in the pages of sacred history! Adam, Enoch, Noah,
Abraham, Isaac, Jacob, Joseph, Moses, Samuel, David, Solomon, Elijah, Elisha,
the Prophets -- grand Old Testament characters -- pass before our review with
precious lessons as we meditate on their relationships with the Creator. What
lessons of faith, of trust, of submission, of obedience -- yes, even in their
failures. A "cloud of witnesses" for us to whom a larger salvation
was to be revealed. And then, after 4000 years of "night," a
"light" burst forth upon this poor world, never to be extinguished;
a "light" predicted in the words of Psalm 102:18-22: "This shall
be written for the generation to come: and the people which shall be created
shall praise the Lord. For he hath looked down from the height of his
sanctuary; from heaven did the Lord behold the earth; to hear the groaning of
the prisoner; to loose those that are appointed to death; to declare the name
of the Lord in Zion, and his praise in Jerusalem; when the people are gathered
together, and the kingdoms, to serve the Lord."
What
wondrous words these are, picturing as it were, the Almighty suddenly becoming
conscious of the terrible tragedy of earth and taking measures at once to end
it. Centuries had yet to pass but eventually astonished shepherds hastened to
Bethlehem to see Him who would fulfill the words of the angel ringing in their
ears and burning in their hearts: "I bring you good tidings of great joy,
which shall be unto all people. For unto you is born this day in the city of
David a Savior, which is Christ the Lord."
Sweetest
story ever told -- the revelation of Divine love! He -- "The Life was the
Light of men" and as he gathered about him his "little flock"
opening to them the Scriptures, the great Plan of God for human salvation
began to unfold with "wheels within wheels, full of eyes round
about." During all the dark ages of the past, when God seemed to have
almost forgotten his creatures, his Plan for their eternal future blessing had
been silently but grandly progressing though its mysteries had been wisely
hidden from men. The very permission of experience with sin was of his
overruling for "this sore travail hath God given to the sons of man to be
exercised therewith" (Eccl. 1:13). The buffetings and sufferings under the
dominion of evil are experiences to greatly advantage them under the righteous
judgments of the restitutionary Millennial Day. The full significance of the
Sacrifice on Calvary to the world at large remains yet "to be testified
in due time." Only to a favored few, "as many as the Lord our God
shall call," the fully dedicated followers of the Lamb in this Gospel
Age, has it been "given to know the mysteries of the Kingdom of
Heaven."
As
we continue our retrospect, we pass on into the period when the "falling
away" corrupted the simple Gospel message and the light of Christ and the
Apostles became obscured. Yet amidst the signal corruption of divine truth we
may yet discern the restraining and chastening hand of God. In contemplating
the Apostasy and the Reformation, we may well consider the words of Thomas Gill
of a century ago:
"A
journey through History is a walk with God -- a journey full of interest and
wonder for every openeyed traveler even if unaware over whose domain and in
whose company he is walking; but how beset with wonder, how steeped in solemn
awe and solemn delight for each explorer cognizant of the divine region and
conscious of the divine Companion! The charm of striking scenes, the awe of
mighty events, is heightened and deepened by the conviction of their relation
to the purposes of the All-wise Disposer, of their subserviency to the good
pleasure of the Almighty and Benignant Ruler. The pain inspired by the evil and
portentous personages of history is lessened by the contemplation of them as
ministrants of God's wrath and executors of His judgments, as those whose
hearts he hardens and whose wickedness he overrules for the fulfillment of
his purposes and the manifestation of his glory; while delight in valiant and
godly souls, in true heroes and noble martyrs, rises into a loftier height
when they are regarded as rejoicing fellowworkers with the Lord, as faithful
servants of his will and gladsome ministers to his glory. The way is sometimes
exceeding dark; the crimes and horrors of some periods in history oppress and
overpower us; God seems to hide awhile his face from us. But the journey is
pursued; we reach higher ground; we look back, we look around; and God shines
upon us again; and we bow before the manifested might and majesty of the Moral
Governor. Falsehood and Tyranny have won a crushing victory over Truth and
Freedom; evil seems triumphant and supreme; the Good Old Cause, the very cause
of God Himself, seems vanquished; when lo! a mighty man is raised up, a baleful
power is stricken down; a terrible chastisement is inflicted; a great
deliverance is wrought; we are uplifted into solemn sympathy with the Divine
Avenger; we rejoice in a glorious manifestation of the Divine Deliverer; we are
gladdened by a sweet visit of the Divine Consoler."
These
thoughts were echoed by John Milton: "Truth, indeed, came once into the
world with her Divine Master, and was a perfect shape, most glorious to look
upon; but when he ascended and his Apostles after him were laid asleep, then
straight arose a wicked race of deceivers, who ... took the virgin truth, hewed
her lovely form into a thousand pieces, and scattered them to the four winds.
From that time ever since, the sad friends of truth, such as durst appear ...
went up and down, gathering up limb by limb still as they could find them. We
have not found them all as yet, Lords and Commons! Nor ever shall do till her
Master's Second Coming; he shall bring together every joint and member, and
mold them into an immortal feature of loveliness and perfection." Later
he could happily write: "I do not know of anything more worthy to take up
the whole passion of pity on the one side and joy on the other than first to
consider the foul and sudden corruption, and then after many a tedious age the
long deferred but much more wonderful and happy reformation of the Church in
these latter days."
So
have holy souls rejoiced in the continued gleams of divine light even in the
darkest of hours. God has never left himself without witnesses who manfully and
courageously testified the true Gospel. The record of the Reformation struggle
remains one of the brightest pages of retrospect history.
ASPECT
Under this heading we have in mind the events
of the nineteenth century up to our own day in which the work of the various
Bible Societies was increased marvelously. During this period the knowledge of
things divine increased proportionately culminating in the great Adventist
movement of 1844. Despite disappointments due to premature expectancy of kingdom
events, spiritual truth continued to grow into increased light on wonderful
Bible themes long obscured by human sophistical accretions. What a wonderful
table of "fat things" was set before hungry truth seekers who feasted
upon the clearer truth of such diversified Bible doctrines as these which list
seems endless: The Three Worlds and the Three Heavens, The Three Ways, The
Permission of Evil, The Philosophy of the Ransom, The Times of Restitution, The
Two Phases of the Kingdom, Adamic Death, The Second Death, Justification,
Sanctification, Glorification, Joint-Heirship with Christ, Baptism, Election
and Free Grace, Abraham's Seed, The Judgment Day, The Resurrection, The
Ancient Worthies, Spirtism, The Soul, The Holy Spirit, The Trinity,
Immortality and Eternal Life, The New Creation, The Bride of Christ, The
Creative Week, The Tabernacle Types, Nature of the Logos, Natures Distinct,
Chronology, The Harvest Period, The Day of Vengeance, Hell --its true meaning,
Restoration of the Jewish Nation, Prophecies of Daniel and Revelation, Symbols
and Parables, The Great Pyramid Corroboration of Scripture, The Second Advent,
The Great Company, The Covenants, Mediator and Advocate, The Sin Offering.
But
beyond all this precious outpouring of Scripture truth was the ever-deepening
realization that all were means to one and only one objective, namely,
conformation to the image of Christ. Truly
NOT WHAT BUT WHOM
"For
I know whom I have believed." - 2 Timothy 1:12.
Not
what, but
Whom I
do believe-
That,
in my
darkest hour of need
Hath
comfort that no mortal creed
To
mortal man can give.
Not
what, but WHOM!
For
Christ is more than all the creeds,
And
his full life of gentle deeds
Shall
all the creeds outlive.
Not
what I do believe, but WHOM!
Who
walks beside me in the gloom?
Who
shares the burden wearisome?
Who
all the dim way doth illume?
Who
bids me look beyond the tomb
The
endless life to live?
Not
what I do believe, but WHOM --
Who
lives himself beyond the tomb;
Not
what, but WHOM.
The
time for us all draws to its close. There is a feeling of expectancy in the
air, a sense of impending events fraught with significance for all the world.
Solemn thoughts move us. The Church's course is almost run. The great
"Mystery [Secret] of God" is almost finished. But a short time is
left for the remaining "Feet Members" to adjust one another's wedding
robes, to add the finishing stitches of wondrous embroidery, to be ready for
that presentation "faultless before the presence of His glory with
exceeding joy." The time for individual parting has arrived. Shall we not
the more heed the words of the poet?:
If
thou dost bid thy friend farewell,
But
for one night though that farewell may be,
Press
thou his
hand in thine.
How
canst thou tell how far from thee
Fate
or caprice may lead his steps, ere that tomorrow comes?
Men
have been known lightly to turn the corner of a street,
And
days have grown to months,
And
months to lagging years, ere they
Have
looked in loving eyes again.
Parting
at best is underlaid
With
tears and pain:
Therefore,
lest sudden death should come between,
Or
time, or distance, -- Clasp with pressure firm the hand
Of
him who goeth forth: Unseen, fate goeth too.
Yea,
find thou always time to say some earnest word
Between
the idle talk, lest with thee henceforth,
Night
and day, regret should walk.
PROSPECT
Under
this heading our thoughts look forward to what is to be, the momentous days
which lie ahead. The period of evil is almost ended; the Kingdom is at the
door. And we, the "living who remain,"
"We're
now but in creation's vestibule,
And
acting the mere prelude unto joy Immortal, universal."
Let
us look up and behold the glorious vision. It is joy that is set up before us
and not a mere dream of delight to be swept away by the never failing stream
of woe besetting us about. Sorrows, conflicts, perplexities may be thickening
about us but does not the very thought of His promises lighten the burden of
our cross? Wherever the load of human anguish presses most heavily, let us,
even in sorrow, rejoice that the time of suffering will soon be over and that
he by his mighty power will bring us safely through it to wipe away all tears
from our eyes. "And so shall we ever be with the Lord." And not only
ours but that of all suffering humanity. Think "what a glorious prospect
the new dispensation will present when fully inaugurated! The changes from one
dispensation to another in the past have been marked and prominent, but this
change will be the most eventful of all.
No
wonder that the thought of such a spectacle -- of a whole race returning to God
with songs and praise and everlasting joy upon their heads -- should seem
almost too good to believe; but he who has promised is able to perform all his
good pleasure.
Though
sorrow and sighing seem almost inseparable from our being, yet sorrow and
sighing "shall flee away"; though weeping in sackcloth and ashes
has endured throughout the long night of the dominion of sin and death, yet joy
awaits the Millennial morning, and all tears shall be wiped from off all faces,
and beauty shall be given for ashes, and the oil of joy for the spirit of
heaviness."
"Happy
Zion! What a favored lot is thine!"
For
all the saints who from their labors rest,
Who
Thee by faith before the world confessed,
Thy
Name, O Jesus, be forever blest! Alleluia!
Thou
wast their rock, their fortress, and their might;
Thou
wast their Captain in the wellfought fight;
Thou
in the darkness drear their one true light. Alleluia!
O
Blest
Communion, Fellowship Divine!
We
toil on earth, while they in glory shine:
Yet
all are one, for all, dear Lord, are thine. Alleluia!
And
when the strife is fierce, the conflict long,
Steals
on the ear the distant triumph song,
And
hearts are brave once more, and arms are strong. Alleluia! Alleluia!
- Will
Siekman
"Ye shall receive power, after that the
Holy Spirit is come upon you:
and ye shall be witnesses unto me both in
Jerusalem, and in all Judea,
and in Samaria, and unto the uttermost part of the
earth." - Acts 1:8.
THE
last recorded utterance of our Lord on earth is found in the text cited above.
These words constitute the terms of the Lord's commission to his Church. Had
there been no such commission, there could have been no Church. Although given
over nineteen hundred years ago, this commission is still operative. The
changing scenes of time have not altered its terms and conditions. These were
to remain constant "until He come." They were to do so in three
respects:
First:
The subject of the witness, the theme is unvarying, "Ye
shall be witness unto me." If we may coin a word here,
"channelitis" is an infection to which the professing Church of
Christ has been prone from the earliest times. The Lord has been equated with
some human channel; some men, or organization, or system of truth. The rise and
reign of antichrist was due to a false equation which made loyalty to the
channel equal to loyalty to Christ. Our own day and generation is not wanting
in examples of the devastating effects of this spiritual disease.
Second:
The object or purpose of the witness remains constant. The
witness, though not for the conversion of the world but for its evangelization,
is in order that the Church might be selected and fitted for her future position
and work. The consideration that the end of the Age is approaching very
rapidly, does not alter the objective. Even though we should know, which we do
not, just when the end is coming, this would be no reason for departing from
the terms of our commission. The objective being to find and prepare the
Church, our concern must be primarily for its members. Before becoming children
of God, the believer passes through various zones of approach to God. Using the
Tabernacle illustration, he may commence in the zone outside the Camp,
entirely without God and without hope. He then may draw nearer and join the
Camp condition as represented in the professing Christian Church. Not satisfied
there, he draws nearer into the Court condition of personal contact with Christ
and by faith receives forgiveness of sins. He then draws nearer still into the
Holy by a complete surrender of his will to God. While the professing Church
of Christ in any given place might contain all these elements, the special care
must be for those who have come into vital relationship with God in the Holy.
Indications that the Lord's Kingdom is near, should be a stimulus to the true
Church members to increase their love for each other and their endeavors to
assist in getting ready for the consummation of their hope. Nearness to the
end is no reason why increased time should be given to these in the Court or
Camp zones of approach. On the other hand, it is no reason why these zones
should be neglected. It would be still in order to do good unto all men as we
have opportunity, especially unto those who are of the household of faith.
Third:
The method of witnessing remains constant in our commission. What a
different world we live in as compared with the first witnesses for Jesus! In
their day the art of printing was unknown; no books or tracts or leaflets to
tell of the purposes of God. No radio to carry messages of his grace to the
four corners of the earth. Notwithstanding all this, the method of witnessing
is not really changed. Today, we witness as the Apostles and early Church did,
with our lips and by our lives. The radio and printed page are only extensions
of the witness with our lips in the same way as the use of a loud speaker
carries the message to a wider circle of hearers.
In
the estimation of Jesus, the witness of the lips is of no value unless it is
an expression of the witness of the life. Postmen and ambassadors are both
servants of the Crown. Both convey messages, but the ambassador is himself the
embodiment of his message which is to represent his King and Country. This he
does not merely by his words and actions, but by what he is in his personal
character. Our position as witnesses is similar to that of our Lord
himself. His mission was to reveal the Father. That is what man needed. Not
merely to be told about God, but to see God manifest in flesh. As witnesses we
hold the same position with regard to our Lord. His commission for us is that
we should be Christ manifest in the flesh as he was God manifest in the flesh;
that we should be the embodiment of the message, not merely declaring truths
about Christ and the purposes of God, but manifesting by what we are, something
approximating as nearly as possible to what he is. What an honor and dignity
is this, and what a great responsibility!
THE CHRISTIAN'S HANDBOOK FOR SERVICE
It
is common for large undertakings to issue handbooks for the guidance of their
representatives. The Book of Acts could be called the Bible handbook for
Christian service. It forms an indispensable link between the Gospels and the
Epistles. In the Gospels we have a record of the life, death, resurrection,
and ascension of Christ. In the Epistles we are introduced to churches already
established throughout the Roman world. In the Acts we have the story of how
the formation of these churches was accomplished by the fulfillment of the
terms of the Church's commission. Not only so, but we can see in the Acts how
each succeeding generation of witnesses, right up to and including our own day,
can, by following its guidance, continue and complete the good work. Let us
bear in mind too that the commission "Ye shall be my witnesses" means
you and it means me if we are in Christ. There are no exceptions,
and therefore the Book of Acts is of deep concern to us all if we would render
acceptable service to our Master.
Let
us take a brief glance at the structure of our handbook before noting four
cardinal principles that run throughout its chapters. The Book covers a period
of about twenty-eight years, from Pentecost to Paul's first imprisonment at
Rome. There are also twenty-eight chapters in the Book, but that does not mean
that we have one chapter dealing with each year of the period. The first seven
chapters have to do with the events of the first two years, giving us a
close-up view of the establishment of the Church at headquarters in Jerusalem.
Chapters 8 and 9 deal with the establishment of the Church in Judea and
Samaria, and also with the conversion of Saul in preparation for the wider
witness, and covers a period of approximately two years. Chapter 10 tells us of
the first Gentile convert, Cornelius; and chapter 11 of the first Gentile
Church, at Antioch. Thereafter the Book is concerned with Paul's missionary
journeys to the Gentiles, the last seven chapters dealing with his experiences
leading up to the two years' imprisonment at Caesarea Philippi, and his
journey to, and his two years' imprisonment at, Rome.
The
Book of Acts thus shows how accurately our Lord's words were fulfilled,
"Ye shall be witnesses unto me, both in Jerusalem" (chapters 1 to 7,
period two years) "and in all Judea and in Samaria" (chapters 8 and
9, period approximately two years) "and unto the uttermost part of the
earth" (chapters 10 to 28, period about twenty-four years). The Book of
Acts is then supplemented by the history in prophecy of the Book of Revelation,
confirmed by the records of world history right up to the last generation of
witnesses, represented in the Church of today.
Like
colored threads which form the pattern, there run throughout all those
wonderful chapters of the Acts, teeming with information, interest, and adventure,
four great principles, which govern our witness for Jesus. These could be
represented by four key words, Presence, Program, Power, and Protection.
Throughout the Gospel Age the Church as soldiers of Christ have been
engaged in a long campaign in the war between good and evil. As
Commander-in-chief our Lord has been ever present with his troops in the
field. As a great Leader beyond all compare, he has been conducting the
campaign according to a definite program or plan. While engaged in the
long conflict, superhuman as their tasks have been, the soldiers of Christ have
never been lacking in the power to
fight the good fight of faith, nor have they, to use a modern term, ever lacked
the indispensable "air cover" protection. Our success and our
joy in the Master's service will depend on our recognition of and alignment
with these four principles. It is of the utmost importance that we look to the
Lord alone for direction as to one personally present with us; that we be
assured that we are on his program; that we constantly receive of his power;
and that we are joyfully conscious of being under his protection.
PRESENCE THROUGHOUT THE AGE
First,
the Lord's Presence. In Matthew's record of the Church's commission
this fact is emphasized. "All power is given unto me in heaven and in
earth. Go ye therefore, and teach all nations, . . . and, lo, I am with you
alway, even unto the end of the Age" (Matt. 28:18-20). This fact of the
continuing presence of Christ with his Church is illustrated in the frontispiece
to the Book of Revelation, where we see him depicted in the midst of the seven
golden candlesticks. Throughout the Gospel Age in all the checkered experiences
of the Church as outlined in the succeeding chapters of the Revelation, the
Lord has been present with her to comfort, strengthen, and sustain. Wherever
two or three have gathered in his name, all the days, even to the end of the
Age, they have found Jesus in the midst.
The
opening words of the Acts are arresting. Luke, the beloved physician, was the
author of the Acts as well as of the Gospel which bears his name, and in verse
1 he refers to the Gospel as the former treatise: "The former treatise
have I made, O Theophilus, of all that Jesus began both to do and to teach,
until the day in which he was taken up." We can emphasize the word
"began," for the Acts make it clear that the Lord Jesus, present with
and working in and through his Church by the holy spirit, has continued doing
and teaching throughout the whole course of the Gospel Age.
So
prominent is the holy spirit in the Acts that the suggestion has been made that
the term "Acts of the Apostles," could better be rendered, "Acts
of the holy spirit." Since it is clear in the Book that the holy spirit is
identified with the Lord, in one instance being called the spirit of Jesus,
the Acts of the holy spirit are the Acts of Jesus. It is important to remember
when reading the Acts, that when it speaks of the holy spirit, it has reference
always to the Lord behind it. The thought is not that he is present by proxy
through the holy spirit, as a substitute, but that the holy spirit is the
medium whereby he makes his invisible presence known to us. Like the carrier
wave in wireless, the holy spirit is the medium whereby the Lord can convey to
us his messages and influence and power. On the evening of his betrayal, the
Lord had much to tell the disciples about the holy spirit. One of the things he
said about it was that when it came, "it would not speak of itself."
Weymouth translates this as, "it would not speak as originating what it
says." When listening to the wireless, we know that the set does not
originate the message, that it is transmitting only what it receives. Similarly
the Lord was informing the disciples beforehand, that when this mysterious
power began to operate, they were to bear in mind that he was present with them
and communicating in this way to them. During the forty days following his
resurrection, the Lord, although present, could not communicate with them
except by assuming human form. After Pentecost, the holy spirit which had been
with them in the person of the
Lord, was now in them, and a means of contact established thereby.
THE WORK OF THE HOLY SPIRIT
Let
us look now at some of the instances where this fundamental principle of the
Lord's continuing presence with his people is emphasized. Acts 13:2 reads:
"As they [the prophets and teachers of the Church at Antioch] ministered
to the Lord, and fasted, the holy spirit said, 'Separate me Barnabas and
Saul for the work whereunto I have called them.'" Here the Lord is
speaking, and we should not think of this as being in the nature of a long
distance message from some one far away, but as a voice from One who throughout
all the days even unto the end of the Age has been "closer than breathing,
nearer than hands or feet." The distance separating us is not a distance
in space but in nature, a distance bridged over meantime by the medium of the
holy spirit, and will be annihilated by and by when the body of our humiliation
is made like unto his own glorious body.
Nearly two thirds of the Acts have to do with the
Apostle Paul's experiences. It is interesting to note how very near and very
real the Lord's presence was to him. Five times, it is related in the Acts,
that the Lord appeared to Paul in a vision. The first was that most memorable
one of all in chapter 9:4 and 5. On the way to Damascus, breathing out
threatening and slaughter, he was arrested by the bright vision and the voice
that said, "'Saul. Saul, why persecutest thou me?
I am
Jesus whom thou persecutest." Connected with this is a companion vision
to Ananias recorded in verses 10-12 of the same chapter: "To him said the
Lord in a vision, Ananias ... go into the street which is called Straight and
inquire in the house of Judas for one called Saul, of Tarsus for, behold, he
prayeth, and hath seen in a vision a man named Ananias coming in." The
Lord was here as in all the other instances giving to Paul a miraculous
manifestation of a presence which was always with the Church though unseen.
After three years had passed, Paul returned to Jerusalem, and in the temple
there he had another vision. It is recorded in Acts 22:17, 18: "While I
prayed in the temple, I was in a trance; and saw him saying unto me, Make
haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony
concerning me." Eager to undo, if possible, the evil that he had done,
Paul asks that he might remain and witness in the city where he had blasphemed
the name of the Lord, only to be told, "Depart: for I will send thee far
hence unto the Gentiles." The years rolled by, and Paul in his third
missionary journey arrived at Corinth. He had just come from a discouraging
time at Athens, and the Lord again appeared to him in a vision. It is recorded
in Acts 18:9: "Then spake the Lord to Paul in the night by a vision, Be
not afraid, but speak, and hold not thy peace: for I am with thee, and no man
shall set on thee to hurt thee: for I have much people in this city."
PAUL'S DESIRE TO WITNESS AT ROME
GRATIFIED IN THE LORD'S WAY
For
years Paul had treasured the idea of going to Rome in person and preaching the
Gospel there. Time and again he had been hindered from accomplishing his
desire, but at last the Lord opened the door of opportunity. In Acts 23:11 he
appeared in a vision to Paul concerning the matter: "And the night
following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of
me in Jerusalem, so must thou bear witness also at Rome." At last Paul was
to have his longed-for experience, but in the Lord's own time and way. He was
to go as a prisoner, and before he got there, he had to spend two years in
prison at Caesarea Philippi and then suffer a disastrous shipwreck on the
voyage to Rome.
All
these illustrations abundantly confirm and emphasize the fundamental principle
that the Lord himself according to his promise has been in the midst of his
Church, initiating, directing, and controlling their service for him. If this
had been borne in mind, it would have prevented the sad experiences caused by
"channelism," from which the Church has suffered so much.
(Continued
in next issue)
-A.
D. Kirkwood, Scot.
"For I reckon that the
sufferings of this present time are not worthy
to be compared with the glory which shall be revealed in us." - Romans 8:18.
As was noted in our last
issue, Brother Alec L. Muir ended his earthly journey March 27, 1972. As a
special tribute to his memory, we are publishing, in four installments, an
article of his which previously appeared in this journal. The first three were
published in recent issues. Here we conclude the series. - Directors and Editors
FOR
our closing meditation we once more visit, in thought, a peaceful and happy
home scene in the same Bethany household. The severed links in that broken
chain are again united. It was on a Sabbath evening, the last Sabbath but one,
of the waning Jewish dispensation, when Spring's loveliness was carpeting the
Mount of Olives and clothing with fresh verdure the groves around Bethany,
that our dear Redeemer was seen approaching the village.
Imagine
the joy with which the announcement would be received that the Lord was
approaching, and the welcome which would be given to him in a home consecrated
alike by his love and power! Now every tear was dried. Feelingly alive to all
they owed him, the restored brother and rejoicing sisters, with hearts overflowing
with gratitude, could say with the Psalmist: "Thou hast put off my sackcloth,
and girded me with gladness; to the end that my glory may sing praise to thee,
and not be silent. O Lord my God, I will give thanks unto thee for ever."
- Psalm 30:11, 12.
THE ANOINTING
But
does the love and affection of that household find expression in nothing but
words? No, indeed! Supper is being made ready and the Apostle John, in his
delightful way, adds a few words so full of meaning - "and Martha
served" (John 12:2). We can, be sure the lesson learned by Martha on a
former occasion remained with her, and that now her service was within the
bounds of sanctified common sense. During the course of the evening, the gentle
spirit of Mary prompts her to a significant proof of the depth of her
gratitude. Some fragrant ointment of spikenard (contained, as we gather from
the other Evangelists, in a box of alabaster) had been procured by her at
great cost; either obtained for this anticipated meeting with her Lord, or it
may in some way have fallen into her possession, and been carefully kept among
her treasured gifts till some befitting occasion occurred for its use. With her
own hands she pours it on his feet. Stooping down, she wipes them, in further
token of her devotion, with her loosened tresses, till the whole apartment was
filled with the sweet perfume.
And
what was it that constituted the value of this tribute-the beauty and
expressiveness of the action? It was this: She gave her Lord the best thing
that she had. The poet Tennyson has expressed it:
"Her
eyes are homes of silent prayer,
Nor
other thought her mind admits;
But,
he was dead, and there he sits,
And
He that brought him back is there.
"Then
one deep love doth supersede
All
other, when her ardent gaze
Roves
from the living brother's face
And
rests upon the Life indeed.
"All
subtle thoughts, all curious fears,
Borne
down by gladness so complete;
She
bows, she bathes the Savior's feet
With
costly spikenard and with tears."
Are we
willing to give our Lord the best of what we have -to consecrate time,
talents, strength, life, to him? Not as the many, to give him the mere dregs
and sweepings of existence, but, like Mary, anxious to take every opportunity
of testifying the depth of obligation under which we are laid to him? Let us
not hold back, saying: "My sphere is lowly, my means are limited, my best
offerings would be inadequate." Hundreds of more imposing deeds may have
been left unrecorded by the Evangelists; but "wheresoever this Gospel
shall be preached in the whole world, there shall also this, that this woman
hath done, be told for a memorial of her" (Matt. 26:13). Would that this
love for Jesus were paramount with all of us! "Lovest thou me more than
these?" is his own searching test and requirement (John 21:15). Happy for
us if it be so. There will be a joy in the very consciousness of making the effort,
feeble, and unworthy as it may be, for his sake, and in acknowledgement of the
great love wherewith he loved us. Again, the poet has expressed it:
Thou
hast thy record in the monarch's hall,
And
on the waters of the far mid sea;
And
where the mighty mountain shadows fall,
The
alpine hamlet keeps a thought of thee.
Where'er,
beneath some oriental tree,
The
Christian traveler rests -- wher'er the child
Looks
upward from its mother's knee,
With
earnest eyes, in wondering reverence mild,
There
art thou known. Where'er the Book of Light
Bears
hope and healing, there beyond all blight,
Is
borne thy memory -- and all praise above.
Oh!
say what deed so lifted thy sweet name,
Mary,
to that pure, silent place of fame?
One
lowly offering of exceeding love."
Let
it be our privilege and delight to give him our pound of spikenard, whatever it
may be; let us offer the fragrance of holy hearts and lives revealed by
kindness, gentleness, amiability, unselfishness, flowing from a principle of
grateful love to him, who, though unseen, has been to us as to the family of
Bethany -- Friend, Helper, Guide, Deliverer, and Portion. "The sacrifices
of God are a broken spirit; a broken and contrite heart, O God, thou wilt not
despise." - Psalm 51:17.
THE LORD'S SUPPER INSTITUTED
The
two days preceding the beginning of our Lord's betrayal seem to have been
spent at Bethany. We may still follow him in imagination as he and his
disciples quietly rested for the coming turbulent experiences. We have no
recorded incidents in connection with these two. days. We are left only to
realize in thought the refreshment alike for body and mind which our Lord
enjoyed. The last evening that he spent there must have been full of sorrowful
thoughts. He left the threshold on the Thursday of that week, not to return
again until death had claimed him. On that same morning he had sent two of his
disciples into the city to make preparation for the keeping of the Passover
Supper. He himself followed with the other ten, probably towards the afternoon,
and joined them in the upper room, where, after celebrating for the last time
the old Jewish rite, he instituted the Lord's Supper, a Memorial of the
antitype. This ended, the disciples, probably, contemplated nothing but a
return, as on preceding evenings, by their old route to Bethany. Singing their
Paschal hymn, they descended the Jehoshaphat ravine, by the side of the Temple.
The brook Kedron was crossed and they are once more on the Bethany path. They
have reached Gethsemane; their Master retires into the depths of the olive grove,
as was often his wont, to hold secret communion with his Father. The crisis
hour has at last arrived! Rude hands arrest him on his way. In vain shall
Lazarus and his sisters wait for their expected Lord. For him that night there
is no voice of earthly comfort -- no couch of needed rest; when the shadows of
darkness have gathered around Bethany, and the pale Passover moon is lighting
up its palm trees, the Lord is standing buffeted and insulted in the hall of
Annas. The remembrances of Bethany are here absorbed and overshadowed for a
time by the darker memories of Gethsemane and Calvary.
VIA DOLOROSA
In
vain do we picture the feelings of Lazarus, Martha, and Mary on that day of
ignominious crucifixion. Can we imagine that they could linger behind,
unconcerned, in their dwelling? We cannot think so. Rather we may believe that
among the tearful eyes of the women that followed Jesus along the
"Dolorous way," not the least anguished were the two Bethany
mourners; and that as he hung upon the cross, the presence of Lazarus would be
soothing and comforting in that hour of need. We may well believe that when
the first day of the week had come and the glad announcement spread from
disciple to disciple: "The Lord is risen" (Luke 24:34), on no home in
Judea would the tidings fall more welcome than on that of Bethany. Martha and
Mary had, a few weeks before, experienced the happiness of a restored brother.
Now it was that of a restored Savior. Whether he revisited the home in the days
immediately after his resurrection, we cannot tell. We think it more than
probable that he would. Perhaps we have a hint of such a thing in the words of
John: "There are also many other things which Jesus did." - John
21:25.
THE RESURRECTION AND THE LIFE
With
what a new and glorious meaning to Martha must her Savior's words have now been
invested: "I am the resurrection and the life" (John 11:25). What
saddening thoughts are associated with our final visit with a beloved friend.
He was in health when we last met; we little dreamt, in parting, we were to
meet no more. Every circumstance of that visit is stored up in the most
hallowed chambers of the heart. His last words, his last look, his last smile,
they live there in undying memorial. Such was now the case with the disciples.
They had had their last walk together with their beloved Lord. Ere another sun
goes down over the western hills of Jerusalem he will have returned to his
Father. And what is the spot which he selects as the place of the ascension? It
is Bethany (Luke 24:50). We may imagine it, in all likelihood, the early dawn
of the day. The gray mists of morning were still hovering over the Jehoshaphat
valley, as for the last time he descended the well-known path. He must have
crossed the brook Kedron -- that brook which had so oft before murmured in his
ear during nights' seasons of deep sorrow; he must have passed by Gethsemane,
the thick olives pendant with dew, the shadows of early day still brooding over
them. Their gloomy vistas must have recalled terrible hours, when the sod
underneath was moistened with "as it were great drops of blood" (Luke
22:44). Had he dashed to the ground untasted the cup which his Father had
poured for him, his work would not have been done. But he shrank not from that
baptism of blood and suffering.
In
these final hours of early communion, we may be sure the Lord was occupied in
preparing the hearts of the sorrowful band around him for his approaching
departure. He would unfold to them the glorious conquests which, in his name,
they were to achieve on earth, as his standardbearers and apostles. The
disciples had in their hearts a full and tender impression of three years of
unvarying kindness and affection; sorrows soothed, burdens eased, ingratitude
overlooked, denial forgiven. Of many others they could think only in connection
with altered tones and changed affection. But he was ever the same. Now,
however, comes the parting. No more tender counsels in difficulty; no more
gentle rebukes in waywardness; no more joyous surprises as on the sea of
Tiberias, or on the road to Emmaus when, with joy they would exclaim, "It
is the Lord."
THE PROMISE OF THE FATHER
Whether
Jesus visited the home at Bethany on this occasion we cannot tell. All the
notice we have regarding it is: that "He led them out as far as to
Bethany." - Luke 24:50.
He
cheers them with the promise of another Comforter -- the Holy Spirit -- which
would continue with them and the entire Church throughout the Gospel Age,
taking of the things of Jesus and revealing them in their true and deeper
meaning. He enjoined the disciples to linger in Jerusalem until the fulfillment
of the promise of the Father, that they might be qualified for their ministry
(Acts 1:4). Have we known, in the midst of our weaknesses and wants, our griefs
and sorrows, the power and grace of the promised Paraclete? To what is much of
the deadness and dullness and languor of our frames to be traced -- the
poverty of our faith, the lukewarmness of our love, the little hold and
influence of divine things upon us? Is it not to the feeble realization of the
quickening, life-giving power of the Holy Spirit? "It is the spirit that
quickeneth." - John 6:63.
THE APOSTLES' COMMISSION
Another
theme of Christ's converse was the nature of his Kingdom. "Lord, wilt thou
at this time restore again the kingdom to Israel," was the inquiry of the
disciples. "And he said unto them: It is not for you to know the times or
the seasons which the Father hath put in his own power." - Acts 1:6, 7.
The
thoughts of his followers were clinging, to the last, to the dream of earthly
sovereignty. The Lord tells them there is to be no present fulfillment of
these visions of Millennial glory. The Church may not attempt rashly and
inquisitively to lift the veil. She is not to know the time of the Savior's
appearing until that day when the cry shall be heard, "Behold the
Bridegroom" (Matt. 25:6). Then the Father would make known the time of the
Second Advent accompanied by signs attesting it. Meantime the disciples were
to proclaim his name throughout the world. But was Jerusalem -- the scene of
the Lord's sufferings and death -- to be an exception? Nay, rather they were
to begin there. But beginning at Jerusalem it was to embrace Judea, then
Samaria, and then the uttermost parts of the earth. From the elevated ridge of
Olivet, on which he now stood, he might tell them to gaze, in thought at least,
far north beyond the cedars of Lebanon and Hermon; southward to the desert and
the isles of the ocean; westward to the fair lands washed by the Great Sea;
eastward across the palm trees of Bethany and the chain of the Moabite
mountains on to unexplored continents. The Gospel was to be preached as "a
witness unto all nations." - Matthew 24:14.
THE ASCENSION
And
now his themes of instruction and counsel are over and he is about to ascend.
"He lifted up his hands, and blessed them" (Luke 24:50). His last
words are those of mercy; his last act is outstretching his arms to bless.
There is something, moreover, significant in the words: "While he blessed
them" (Luke 24:51). The benediction was unfinished when the cloud bore him
away. It would seem as if he wished to indicate that the act begun on earth
would be carried on beyond the veil: "He ever liveth to make
intercession" for us. - Hebrews 7:25.
The
time has come when the disciples must leave the crest of Olivet and return to
Jerusalem. Were they borne down with grief? Nay, "They returned to
Jerusalem with great joy" (Luke 24:52). Oh, the wonders of the grace of
God! And here the earthly vision of Bethany is sealed. Let us rise from our
Olivet ridge and be going; and though traversing different footpaths to the
same home -- be it ours, like the disciples, to reach at last the true heavenly
Jerusalem -- "with
great Joy."
"Let the word of Christ
dwell in you richly in all wisdom;
teaching and admonishing one another in
psalms and hymns and spiritual songs,
singing with grace in your hearts to the
Lord." - Col. 3:16.
To
those who seek "the old paths" (Jer. 6:16) the Scripture at the head of
this article is significant, for from it we learn something regarding the worship
of the Church in the days of the Apostles. Our text not only proves that
congregational singing was a part of the worship of the believers, but it gives
a brief description of the hymnody of the Apostolic Church -- that it consisted
of "psalms, hymns and spiritual songs."
The
writer proposes to first give a brief history of Christian hymnody, in order to
show how the Apostle's admonition has been followed (and disregarded); then
to point out our rich legacy of songs -- the inspired as well as those of human
composition -- and finally to offer a few practical thoughts on our text.
HYMNODY OF THE EARLY CHURCH
In
the New Testament the references to singing are not numerous but they are
interesting. Only from the familiar words: "When they had sung an
hymn" (Matt. 26:30; Mark 14:26) do we know that our Lord himself sang, though
we would expect him to follow the custom of the Jews, who sang some of the
Psalms in their temple worship and at the Passover meal. In the prison at
Philippi Paul and Silas "sang praises unto God" at midnight (Acts 16:25).
St. James says: "Is any cheerful? Let
him sing praise" (James 5:13, RSV). To the church at Corinth St. St. Paul
writes: "When ye come together, every one of you hath a psalm" (or
one of the other spiritual gifts)-i Cor. 14:26. The psalm sung on that occasion
was evidently not congregational singing, but a solo rendering of an inspired
hymn, for it would not require a special gift of the Spirit to sing (or recite)
a Scripture Psalm. We realize, of course, that with the passing away of the
"charismatic gifts" that kind of psalmody would cease, though such
"psalms" (or some of them) may have been preserved for use in the
Church.
The
hymnody that remained in the Church is that described by the Apostle in our
text. As to manner, we infer that the singing was congregational and in unison.
As to subject matter, it consisted of "psalms, hymns and spiritual
songs." The "psalms" were doubtless some from that cherished
heritage of the Jewish church, the Book of Psalms, mainly the inspired work of
David, "the sweet singer of Israel." In the Hebrew these would be
familiar to Jewish Christians, and others would likely use the Greek version
of them in the Septuagint. The Greek word rendered "psalm" literally
means "a striking of musical strings" (ABBOTT-SMITH), while the
original Hebrew word means "praise." According to its Greek derivation
the word "hymn" also denotes a song of praise (to God). The third
word used by St. Paul, "song" (or ode), is a general word for any
kind of song, but the Apostle qualifies it by the word "spiritual,"
restricting the meaning to sacred song. Unlike the Psalms, which were
Scripture, the "hymns and spiritual songs" were human compositions,
but since these were "offered to Christ" they were germane to the new
dispensation, and f om the first age of the Church had their rightful place in
the Christian hymnody. They were needed to supplement the Psalms; for a new
salvation called for "a new song."
IN THE MIDDLE AGES
In
the writings of the Greek and Latin Fathers there are many references to
singing in the church and the composing, of hymns. One of the earliest of these,
Clement of Alexandria, who wrote 'in the latter half of the second century, is
thought by some to have been the author of the hymn appended to one of his
writings. If true, this is possibly the oldest Christian hymn extant.' The
ancient Latin doxology GLORIA IN EXCELSIS, which is still in use,'' is ascribed
to the third or fourth century. From all accounts that have come down to us,
there was in those early centuries no lack of hymns and for about three
centuries the common people' had the right to sing them in the church service.
Then the night began to set in.
The''
Synod of Laodicea in the year 363 decreed that (a) "Psalms composed by
private men" must not be used in the church, and (b) "None but
appointed singers shall sing in church." Eventually these two rules became
virtually the law in both branches of the Catholic Church. Toward the end of
the fourth century Ambrose (bishop of Milan) composed some hymns in Latin,
which had limited use; for four centuries they were not accepted at Rome in
spite of their considerable merit. The circumstances that the Psalms were
commonly in Greek and Latin effectively barred the "laity" from
singing them.
IN THE REFORMATION
When
the Reformation of the 16th century dawned each of the leading reformers was
faced with such questions as: What about singing in the church? and, What is
there for the people to sing? Each reformer solved the problem of the hymnody
in his own way; for they were divided on the question.
Martin
Luther was best equipped to cope with the problem, for he was both a poet and a
musician. He loved the Latin Psalms but he wished to give the people songs in
German. Accordingly, he wrote the stirring "Eine feste Burg" ("A
Mighty Fortress") and other hymns. The Lutherans did not wait long for a
serviceable hymnbook; their great leader saw to that. Luther retained the Latin
Psalms of the Catholic Church, but also translated some of their metrical
hymns, and in addition he composed others. He gave as his authority St. Paul's
words of our text, and the practice of the early Church.
John
Calvin handled the matter differently, in his position as leader of the Swiss
reformation at Geneva. His language and that of his followers was French, so
he provided metrical versions of the Psalms in French. For this undertaking he
enlisted the services of the French court-poet Clement Marot, who translated
most of the Psalms for Calvin's hymnbook. Unlike Luther, Calvin used only the
Psalms in his book; also he banished the organ from the church. Luther liked
singing in part-harmony; Calvin insisted that the singing be in unison. At that
time a musician named Louis Bourgeois was living at Geneva; to him the Reformer
turned for help, and Bourgeois composed most of the tunes for the GENEVAN
PSALTER of 1551. One of the melodies in that famous old hymnbook was the
deservedly popular chorale tune now known as "Old Hundred," to which
is sung Wm. Kethe's metrical version of the hundreth Psalm, which he composed
in the middle of the sixteenth century. In the GENEVAN PSALTER, however, that
tune was used with the 134th Psalm.
Another
prominent Swiss reformer, -- Zwingli, dealt drastically with the problem of
church hymnody; he ruled out all singing in his church at Zurich -- even the
singing of the Psalms !
Strangely
enough, this able and zealous leader contended that preaching and hearing are
the only proper worship, and he allowed little else than that. This attitude
can only be understood as a strong reaction to Catholic practice, in which
music had displaced the ministry of the Word.
HYMNODY OF ENGLISH AND SCOTTISH CHURCHES
In
the British Isles the influence of Luther and Calvin inspired similar efforts
to provide a Psalter and a hymnbook in the English language. As a result the
Psalter came first,, with its metrical versions which were provided with such
tunes as were available, most of which would probably in our day be considered
quite dull. The Genevan melodies had become popular in other European
countries, but they had been composed for the French meter and they were
found difficult to adapt to the English metrical Psalms, which explains the
little use made of them. The English Psalter was soon followed by editions of
"hymns and spiritual songs," this enlargement marking a new era in
English hymnody. Although this era was inaugurated amid much controversy and
disruption, it brought great enrichment in the sphere of sacred song to
succeeding generations of Christians, including ourselves.
The
first great name appearing in the history of this movement is that of Isaac
Watts, an Independent minister of great talent who became prominent at the
beginning of the 18th century. In bodily stature Dr. Watts was a small man
(little over five feet), but he was a giant among the writers of sacred verse.
Not satisfied with existing conditions this bold spirit called for a "new
deal" in English hymnology, and offered his talents in its service. Watts
thought it wrong to use only the Psalms in the hymnody and he proposed a new
"System of Praise," which would include "psalms, hymns and
spiritual songs." He put the matter to a test; his own published hymns
found acceptance with the people, and the battle was won. It was the viewpoint
of Luther versus that of Calvin. Luther's won. Many of Dr. Watts' hymns are
still in general use, and as they are so well known it is not necessary to list
them here. Among the most famous of them doubtless are "O God, our help in
ages past" and "When I survey the wondrous cross."
Isaac
Watts was "the father of English hymnology," but he was the first of
an illustrious group of English hymn writers of the 18th century. Of these the
limits of this article will allow only the briefest mention, but they all made
important contributions to our hymnody.
Charles
Wesley was the great hymnist of the Methodist movement. He is said to have
written over 6500 songs, some among the finest in our language. Some of
the best loved of them are: "Love divine all love excelling,"
"Hark, the herald angels sing," and "Jesus, Lover of my
soul." Of Wesley's great talent for verse it has been said that Charles
and his brother John came from 'a remarkable family; they were reared in the
very atmosphere of poetry. It seemed to come naturally to them.
A
noted contemporary of the Wesleys was Augustus Toplady, a Calvinist minister
and poet. Toplady's best contribution to our hymnbook was his "Rock of
Ages," a hymn that ranks with the most popular of all time, and has been
translated into many languages. It has been said that Christians in Armenia
have gone down singing this inspiring hymn when they were slaughtered by the
Turks. There is food for thought in the fact that though Charles Wesley and
Toplady were poles apart on the doctrine of election (and even engaged in
controversy over it), this did not prevent these sincere men from using their
great talent for the blessing of all Christians everywhere.
Two
other hymn writers of that period must be noticed in even such a brief sketch
as this. Wm. Cowper and John Newton together produced the "Olney
Hymns," among which were some gems, such as Cowper's "There is a
fountain" and Newton's "How sweet the name of Jesus sounds."
BROUGHT TO THE NEW WORLD
When
the Pilgrim Fathers landed at Plymouth in 1620 they brought with them the
best of English hymnody as it was at that early period. Hymns have always given
solace and strength to the persecuted and these Puritans were a singing people,
as described by Felicia Hemans in her well known poem:
"Not
as the flying come
In
silence and in fear: --
They
shook the depths of the desert gloom
With
their hymns of
lofty cheer."
What
were their hymns? What hymnbook did the Pilgrims use? Certainly not our
hymnal, for this was fifty years before Isaac Watts was born! We cannot doubt
that the hymns used were the versified Psalms in the STERNHOLD AND HOPKINS
version, which was used in England at that time. This, then, was the foundation
of Christian hymnody in America, which here too, as elsewhere, was enlarged in
after years by the addition of "hymns and spiritual songs," though not
without controversy and opposition particularly from those who held to the
practice of Calvin.
OUR HYMN BOOK
Christians
of our day have indeed a rich legacy in their hymnbook. The typical hymnal
contains a cross-section of the best in sacred verse that sanctified and
talented men have written -- from Isaac Watts down -- and even earlier, for
the familiar "Doxology" is ascribed to Thomas Ken who died in 1711.
Our
hymnbook is the work of many men -- and of many women too. Though in the Lord's
arrangement women have been shut out from some fields of service, this is
certainly not true of Christian hymnology for so many of our most popular and
spiritual hymns are the work of talented women. Only a few can be mentioned
here; Adelaide Pollard's "Have Thine own way, Lord"; Elizabeth
Prentiss' "More love to Thee, O Christ" and the many fine hymns of
the blind poetess, Fanny J. Crosby, such as: "Jesus, keep me near the
cross," "Blessed Assurance," and "Thou my everlasting portion."
Catholics
as well as Protestants are represented among our hymn writers, as J. H. Newman
who wrote "Lead kindly Light," and F. W. Faber to whom we owe
"There's a wideness in God's mercy" and "Faith of our
fathers"-the latter revised considerably by Protestant editors.
And
finally, although the words of our hymns are most important, we realize that
without the tunes we could not sing them, therefore we must give credit to
those who have given us the melodies. It is evident that the development of
melody has kept pace with the improvement in verse, for in our hymn tunes there
are reminiscences of the "plain song" commonly used in the medieval
church service, and of the stately chorales which Luther did so much to
develop--along with the more modern type of hymn tune.
OUTWARD AND INWARD SONG
In
our text St. Paul says: "Let the Word dwell in you richly"; we ought not to be content
with a smaller measure. In whatever other respects we might suffer from
poverty, in the word of Christ we can be rich. Another lesson given is that
our hymns can be a vehicle of instruction, as well as of admonition. To be a
suitable means of instruction our hymns need to be free of error; this would
seem to justify the rather common practice of revising the original text of
some hymns. This practice ("hymn tinkering" some call it) has no
doubt been to some extent a source of annoyance, and its ethics have been
questioned. But it would seem to this writer that here the end justifies the
means, and that many a fine hymn has had a wider use in the Church because an
objectionable word or phrase was changed.
If
the Word dwells in us richly it will find spontaneous expression in song-in the
meeting and in the home. God's people are a singing people. In Eph. 5:19
St. Paul writes:
"speaking to yourselves in psalms and hymns and spiritual songs, singing
and making melody in your heart to the Lord." From these words we see that
when the true Christian sings there are in reality two songs -- the outward song upon his lips
and the inward song in his heart. An unbeliever, if he has a fine voice, may
sing a hymn beautifully but in that case the inward song, the "melody in
the heart" will not be there. The least musical Christian, on the other
hand, though he may sing a hymn a bit off key or have trouble following the
rhythm of the tune, will, if living up to his privileges, have in his heart
that melody of thanksgiving and praise to which the Lord listens.
-
W. A. Eliason
"We all, with open face beholding as in a
glass the glory of the Lord,
are changed
into the same image from glory to glory,
even as by the spirit of the
Lord."- 2 Corinthians 3:18.
Question:
Will
you please discuss 2 Corinthians 3:18, particularly in reference to the word
"beholding"?
Answer:
In
the Authorized Version this verse reads: "We all, with open face beholding
as in a glass the glory of the Lord, are changed into the same image from glory
to glory, even as by the spirit of the Lord."
The
American Revised Version (A.D. 1881-1885, edited A.D. 1901) translates:
"We all, with unveiled face beholding as in a mirror the glory of the
Lord, are transformed into the same image from glory to glory, even as from the
Lord the spirit." In the margin an alternative translation is
given: "reflecting as a mirror." The American Revised Standard
Version (1952) also retains "beholding" in the text but gives
"reflecting" in the margin.
It
has been held that "reflecting" must be rejected on three grounds:
(1) grammatical form, (2) context, and (3) doctrine. Let us examine the
question from these three points of view.
GRAMMATICAL FORM
In
regard to the grammatical form of the Greek word, the writer is without
qualification to pass on the question. In the three translations above quoted,
it will be noted that "beholding" is preferred. However, "reflecting"
is given in Weymouth's translation and appears in Rotherham's. It
is preferred in
the Cambridge
Bible for Schools and Colleges, and also in the Devotional Commentary published by the Religious
Tract Society; and, in addition to the margin of the American Revised Version and the American
Revised Standard Version, is adopted in the text of the English Revised Version.
In
the light of the foregoing, there would appear to be plenty of scholarship of
the highest type in favor of "reflecting," and in the presence of
such testimony we do not know that "laymen" such as the writer, can
reach any other conclusion than that, so far as its grammatical form is
concerned, the word is capable of being so rendered. Moffatt's translation reads: "We
all mirror the glory of the Lord,"
and in a note on the verse, Rotherham comments: "If we could say so, 'Mirroring,' both 'receiving' and
'reflecting.'"
Another
eminent writer, J. E. McFadyen, in the Interpreter's Commentary on the Epistles, although himself preferring
"beholding," admits that "reflecting" is possibly correct.
He writes: "The word katoptrizomenoi has been the subject of much dispute; the two possible meanings are
given in the [English] Revised Version, margin and text respectively - beholding and reflecting (as in a mirror). The active
voice means "to show in a mirror,' and the precise force of the middle
[voice] must be determined by the context."
CONTEXT
In
examining the context we find that St. Paul is here contrasting the glory
attending the "ministration of death" (the Law) with the far greater
glory of the "ministration of the spirit" (the Gospel). (See verses 7
and 8.) However, there is some difference of thought as to the points of
contrast he is making. We submit the following to the consideration of our
readers:
To
properly understand the passage it seems necessary to keep in mind the fact
that one of the prominent purposes, if not the main idea of the Epistle, is
that of vindicating the Apostle's own preaching and conduct. In other words,
and because it was necessary in the interests of the true Christians in
Corinth, he is, in this Epistle, making a "fool" of himself (so his
enemies would say) by "boasting" (11:16, 19, 23, etc.). And it is
important to observe that even so magnificent a subject as the contrast between
the old and the new dispensations is incidental to this "boasting," and is introduced into the
Epistle primarily because when rightly understood, such contrast will
materially contribute to the Apostle's personal vindication. Consistently with this purpose, the contrast he is here presenting
is not between Moses and Jesus, as many appear to think, but between Moses and
himself. "We," he says, speaking of himself, "use great
plainness of speech and not as Moses," etc. - Verses 12 and 13.
We
next inquire: In what respect does the Apostle contrast himself with Moses? To
answer this question it is necessary to refer to the narrative in Exodus
34:29-35. Here we read that when Moses appeared from communing with Jehovah,
the children of Israel were at first afraid to come near him because of his
shining face, but that he overcame their fears and with unveiled face talked with them. Then having, with shining face, delivered Jehovah's message,
and not until
then, he put
the veil on (a point misrepresented in the Authorized Version, which in Exodus
34:33 wrongly reads "till" for "when"). That this procedure
was invariably followed may be seen from the remaining verses of the Exodus
passage.
No
reason is assigned in Exodus as to why Moses veiled his face, but the Apostle
does not infer, as many students of the Bible do, that it was to hide the
reflected glory of the Lord, which shone from his countenance. Recognizing the
fact that the delivery of Jehovah's message was accompanied by the shining face, the Apostle infers from the
donning of the veil immediately afterwards, that the glory began thereafter gradually to vanish,
and the veil
was to hide its evanescence. - Verse 13
Quoting
from Moffatt's translation we read: "Such being my hope then, I [Paul] am
quite frank and open -- not like Moses who used to hang a veil over his face to
keep the children of Israel from gazing at the last rays of a vanishing glory." - Verses 12 and 13, italics ours.
Moses,
then, had something to hide, namely the fact that the glory of his countenance
was a fading glory. True "reflection," though the glory of his
countenance was, of Jehovah's own shining countenance, and symbolizing, as it
did, the glory of the Mosaic dispensation, it was but a vanishing glory. The
Apostle, on the contrary, had nothing to hide. The Gospel he ministered was
not transient but permanent - "everlasting" (Rev. 14:6). He
"reflected" or "mirrored" it continuously. His opponents might accuse
him of dishonorable practices, but such accusations were false.
"Boasting" in the surpassing glory of the Gospel, and in the firm
conviction that its glory will never fade before a yet greater glory, he
assures the Church at Corinth that, unlike even Moses, he had nothing to
conceal, but at the risk of being accused of self-commendation, preached with
confidence, frankness, and courage. True, his Gospel was veiled to some, but
only to those whose minds were blinded by the Adversary (4:3, 4). But so far
as his own personal intentions were concerned, he says: "I disown those
practices which very shame conceals from view; I do not go about it craftily; I
do not falsify the Word of God; I state the truth openly and so commend myself
to every man's conscience before God."4:2, Moffatt.
After
3:13 the Apostle's argument proper would appear to be resumed in 4:1 -
"Therefore seeing we have this ministry [Oh! how glorious a ministry
contrasted with even that of Moses], as we have received mercy, we faint
not." But there is another lesson which the metaphor of the veil has
stirred in his mind, and he pauses long enough to give it expression. It was
not alone from the Israel of Moses' time that the transcience of the Law Dispensation was
veiled. It was veiled also from the Israel of his own day. And this lesson, by
a slight variation in the metaphor of "the veil" he proceeds to
press. "Even unto this day, when Moses is read, the veil [of prejudice,
etc.] is upon their heart" (verse 15), and thus they still think of their
covenant as permanent. It is only when any one of them turns to Christ that the
veil is taken away and they recognize that the glory of the old covenant is a
fading glory.
This
happy thought, that others besides himself had had the veil removed from
their eyes, suggests yet another contrast. The Old Covenant was ministered by a
single man, Moses, but the New Covenant is to be ministered by the entire membership of the
Christ Company. "We all," says he (referring, in our understanding of the passage, to all Christians, who have consecrated
themselves to walk in the footsteps of Jesus, even unto death), "with
unveiled face behold, reflect, mirror, the glory of the Lord." - 3:18.
In
their consideration of this passage some hold the thought that the Apostle does
not here refer to any veil that may have been lifted from our eyes, but,
understanding him to be contrasting Moses with Jesus, refer to the "unveiled
face of our Master Jesus Christ." But we submit, and in the foregoing
paragraphs we have sought to show, that the contrast is not between Moses and
Jesus but, in the first place, between Moses and Paul, and next between Moses
and the entire Church. In this view of the context it appears that the Apostle
does indeed refer to the veil, now happily removed, which used to be on our
hearts. We might have expected him to say: "We all with unveiled hearts" (in view of the word he uses
in verse 15), but the metaphor of the veil is not worked out with strict
consistency, but is varied somewhat in the same way as he varied the metaphor
of "the epistle" earlier in the chapter (ver. 1-3). There, it will be
remembered, "the epistle" in one place is said to be written on
Paul's heart (verse 2), while in another place it is said to be written on the
hearts of the Corinthians themselves (verse 3), yet the meaning is not
difficult. So here, the veil is at one time on the face of Moses (verse 13), at
another it is on the heart of Israel (verse 15). But the thought of the Apostle
seems clear. Just as Moses reflected the glory of the Old Dispensation, so did
Paul reflect the glory of the New. Just as Moses reflected the glory of the Old
Dispensation, so do we, the Church, reflect the glory of the New. Unlike Moses,
Paul needed no veil, neither do we, but like Paul, we may continuously reflect
the surpassing glory of the Gospel Dispensation. "Reflecting" in this
view of the matter does not appear to be out of harmony with the context, while
Moffatt's translation: "We mirror,"
together with Rotherham's
interesting
comment: "'Mirroring,' both 'receiving' and 'reflecting,"' to our
mind still further illuminates the passage.
DOCTRINE
One
further point: To some minds the thoughts contained in the words
"beholding" and "reflecting" are incompatible -- in
doctrinal conflict -- and must, therefore, mutually exclude each other. In this
view, the one who "beholds" remains passive; the change which takes
place in the "beholder" is clearly seen to result not from anything
he did, but from the influence of the One beheld. On the other hand, so such
reason, "to reflect" is an activity accomplished by the
"reflector" and, therefore, his transformation, resulting as it does
from his own efforts, must be held attributable to the individual himself.
Those who thus reason believe the translation "reflecting" must be
rejected as in conflict with the general tenor of Scripture which teaches that
our transformation is "all of grace."
To
our understanding "beholding" and "reflecting" are not
incompatible but complementary to each other. It is impossible to truly behold, without faithfully reflecting. The faithfulness
of the reflection is always a certain indication of the clarity of the vision.
Nay, more than this, it is the only certain indication of it. And where Christ is not
reflected it is reasonable to conclude that he is not beheld. "I will show
thee my faith [and my clearness of vision] by my works [my reflecting]."
"One ship sails east,
another west,
By the self-same wind that
blows;
It is not the gale, But the
set of the sail,
Which determines the way they
go.
"Like the winds of the
sea
Are the ways of time,
As we voyage along through
life;
'Tis the set of the soul,
That determines the goal,
And not the calm or the
strife."
While,
therefore, for the purpose of clearness in thinking, we may separate in our
minds the two ideas "beholding" and "reflecting," we
should ever' remember that they are inseparable in fact.
RECEIVING AND OBEYING
It
was not an advocate of "great works," of "much preaching,"
of "converting the world in this Age," etc., but our beloved Brother
Russell himself who, in commenting on 1 Peter 1:14,15, wrote: "Some
Christians have the erroneous idea that God does all the fashioning, and that
his children are to be merely passive in his hand; but Peter does not so express
it. He exhorts us to fashion ourselves according to the divine
instructions." Brother Russell elsewhere reminds us that "our Lord
always links the progress and development of our spiritual life with our receiving and obeying the truth," and in a direct
reference to 2 Corinthians 3:18 he wrote: "This change comes in proportion
as we 'behold the glory of the Lord' -- in proportion as we come to
appreciate and learn
to copy the
grandeur of the divine character."
"Too long have I,
methought, with tearful eye
Pored o'er this tangled work
of mine, and mused
About each stitch awry, and
thread confused;
Now will I think on what in
years gone by
I heard of them that weave
rare tapestry
At royal looms, and how they
constant use
To work on the rough side,
and still peruse
The picture pattern set above
them high;
So will I set my copy high
above,
And gaze, and gaze till on my
spirit flows
Its gracious impress, till
some line of love
Transferred upon my canvas,
faintly flows;
Nor look too much on warp or
woof, provide
He whom I work for sees their
fairer side."
- P. L. Read
Guy
Baker, Stigler, Okla.
Grace
Barbour, Chatham, N.J.
Lillah
Bettinson, England
Estella
Biggerstaff, Mattoon, Ill.
Carmela
Caprio, Chicago, 111.
Arthur
Cawker, England
George
Darlington, Eire
Margaret
Gunn, England
Beatrice
M. Howell, Nfld., Can.
Jim
Kilpatrick, England
Will
L. Leffler, Tiffin, Ohio
David
McInnes, Scotland
Lisbeth
McInnes, Scotland
Anna
Panella, Rochester, N.Y.
Mabel
Plummer, England
Edward
G. Roberts, England
Joseph
H. Sharman, England
W.
Townley, England
Percy
D. Walton, England
Sister
Wittich, England
1973
Index
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