THE HERALD November-December 1993 Editors' Journal Our Heritage of Knowledge The Lord Your God is Is One Lord The Ancients on the Trinity Historical Note on the Trinity The Truth About Hell The Good News of Two Salvations Anastasis--Resurrection Behold the Bridegroom The Simplicity of the Gospel News and Views Book Review If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.--1 Timothy 4:6 This issue of THE HERALD marks the completion of 75 years of printing this journal and of the ministry of the Pastoral Bible Institute. In commemoration of this event we are publishing a double Diamond Anniversary edition. The Bible Student movement is just over a century old. In that time much has come to pass, both on the world scene and within the movement. Looking back on the history of these one hundred years, we continually praise the Lord for the way he has led us day by day. This memorial issue is divided into three sections. A special historical section is sandwiched between the pages of News & Views, which itself is folded into the center of THE HERALD: Historical Overview To avoid repetition we direct you to the Preface of the historical section to gain an overview of the contents of that special insert. The primary purpose there is to place the Bible Student movement on the broad canvas of the Christian church. Only by understanding our origins may we better perceive the religious atmosphere which led to the formation of our group. Doctrinal Overview When Charles Taze Russell formed the International Bible Students Association as a vehicle for the promulgation of biblical truths, he did so because none of the organized religions were advocating the beliefs he felt were scriptural. In this issue of THE HERALD we look at many of these doctrinal concepts which were unique to the Bible Students. As an "Echo From the Past" we are republishing an article from the journal, written by one of the former editors, William Siekman, which summarized Bible Student belief on a number of these doctrines. This treatise is entitled Our Heritage of Knowledge. The message then emerging was an optimistic one-life from the dead for all mankind, the unsaved as well as the saved. This hope is delineated in the article-The Good News of Two Salvations. Such a message of course had an affect on the beliefs on the state of the dead. A recurring theme of this past century has been The Truth About Hell, where the Bible is seen to teach that all men will come back from the grave to . an educational process; that the purpose of God's kingdom is to produce a full return to Edenic perfection. The dissertation on Anastasis-Resurrection discusses this topic. Another theme reviewed was the biblical teaching on the nature of God. The Lord Our God Is One Lord is a review of the Scriptures on this important subject. As an outgrowth of the second advent movement, which swept the United States throughout the nineteenth century, the topic of the Lord's return was being hotly debated throughout Christendom. The Bible Student position of an invisible presence having already taken place was radically different from that held by mainline Christianity. This subject is reviewed in Behold the Bridegroom, another "Echo from the Past," article by a frequent contributor to earlier editions of THE HERALD, Edwin Allbon of England. Other matters, in addition to intellectual comprehension of doctrines were also unique to the Bible Students. Especially prominent among these was the organization of the church. "Free Seats, No Collection" became almost a byword amongst them. Simplicity of organization was emphasized. This is discussed in the article, The Simplicity of the Gospel. Motivational It was not belief alone, however, which marked the early Bible Student movement. Mindful of the scriptural warning against lukewarmness (Rev. 3:16), the "brethren" of the early days became intensely involved in the spread of their religious beliefs. Hundreds went door to door as colporteurs; thousands volunteered to serve by distributing tracts; books were printed by the millions as they grew from a tiny handful in an Allegheny storefront to becoming widely known throughout the world. What drove them to go to such lengths? It was not a superior organization, for that was formed along simple lines; nor a fiery leader, for Charles Taze Russell was known as a gentle and loving soul. Nor was it the fear that drove thousands of Christians to seek the mission field to save earth's billion from hell fire. Rather, it was the love of God. They had seen a vision in the Bible-a vision of a God of love-a vision that held hope for every man, woman, and child that have ever lived. This was the vision that captured their hearts. It was this vision that caused them to give their very lives in its service. May such a vision capture our hearts as we face the uncertain days that lie ahead! The lines are fallen unto
me in pleasant places; Condensed and edited from a
December, 1947 article in THE HERALD "Present Truth"—no human listing can bound the limits of spiritual truth, any more than can the human mind comprehend that Divinity which is its source. Truth, like an exquisite jewel, through its many facets, reflects the light of him who is "Light." We mention some of these "facets," adding brief comments or appropriate scriptures. Thus concerning the truth, and admiring its symmetry and harmony, may we anew realize that God has indeed blessed us with an outpouring of spiritual knowledge. The understanding and appreciation of these beautiful truths is one of the witnesses of the Spirit to our spirits that we are the sons of God. The Three Worlds and the Three Heavens To understand St. Peter’s words in 2 Peter 3:5-13 is a blessing in itself. How many who have Bibles know that the Apostle is not speaking of literal things but rather of three great dispensations, in each of which the ruling power is pictured as a heaven and the social order as an earth? The first dispensation extended from Adam’s creation to the flood; the second extends from the flood until the collapse of the present social order in world-wide figurative conflagration; the third commences with Christ’s Millennial reign and continues throughout eternity. Thank God for a true understanding of this difficult portion of his Word! The literal heaven and earth will not be destroyed. God has not formed them in vain (See Eccl. 1:4; Isa. 45:18). The Three Ways Two of these ways, both of which are mentioned in Matthew 7:13,14, are familiar to many. The "narrow" way is generally interpreted to mean the path to heaven; and the "broad" way, that to hell and eternal torment. Many Christians recognize only these. But our eyes have been blessed not only with a clearer understanding of these ways (the one as the narrow way of self-sacrifice walked in by the saints to glory, honor, and immortality; and the other as the road upon which all mankind is traveling to Adamic death), but with the additional understanding of a third way, that spoken of in Isaiah 35:8-10, the "highway" of blessing for all humanity in the Millennium. What a wonderful road that will be, and what a glorious time when "sorrow and sighing shall flee away." Praise the Lord for this "highway of holiness." Permission of Evil This is the moot question of all ages, pondered upon and unanswered by philosophers; the burden of the Book of Job. Why the terrible sufferings on this earth? Why does an all-powerful Creator bring beings into existence to spend their lifetime in trouble and sorrow with death inevitable? Why does sin flourish, while virtue struggles to survive? Why is it so easy to go down hill and so difficult to go up? Why is injustice so prevalent? Why the terrible calamities which plague the earth? How satisfying the explanation which still reveals God as a God of Love. (See Volume I, "Studies in the Scriptures," Chapter 7.) The Philosophy of the Ransom On the basis of Romans 5:12-21, we understand that Adam, a perfect man, lost the right to human life; that Jesus left his prehuman spiritual glory, became a man, and acquired by keeping the Mosaic Law a right to eternal human life. By divine permission he laid his life down in death. (See John 10:17,18.) Since he had been begotten to the spirit nature at his consecration, and since it was not possible that he should be held in death (Acts 2:24), he was rewarded for his obedience by being resurrected to the immortal plane. His right to human life was not forfeited. This life-right, still possessed by Jesus, constitutes the ransom-price, and corresponds exactly to that which Adam lost. What marvelous wisdom is here shown in the divine economy which could judge all humanity in one man and provide the redemption price in another! Yes, that God could be just, and yet the justifier of him that believeth in Jesus (Rom. 3:26). Times of Restitution This is a glorious truth! The very words ring with a melody which strikes a responsive chord in the Christian’s heart. There are few of the Lord’s people who could not quote from memory Peter’s words in Acts 3:19-21. So easy of comprehension, so all-embracing of God’s plan in their scope! So explanatory of many difficult passages in the scriptures! And yet few Bible scholars understand their full meaning; yea, to understand is to make one out as amongst those "to whom it is given to know." Two Phases of the Kingdom How clear is the fact that there is to be both a spiritual and an earthly phase to God’s Kingdom! And yet even the Master’s disciples at first could not understand this. Just as their conception of the Kingdom was limited to the idea of a selected Jewish nation under the headship of an earthly visible Messiah, so likewise the understanding of many Christians is limited to that of a select class inheriting the joys of heaven! Israel knows nothing of a spiritual phase, while Christians in general deny an earthly. Isaiah tells us that the law shall go forth from Zion [the spiritual, invisible phase] and the word of the Lord from Jerusalem [the earthly, visible phase] (Isa. 2:2, 3). This makes clear that "hard" saying of the Master: "Verily, I say unto you, among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he" (Matt. 11:11). Adamic Death Theologians have interpreted Adam’s death in many mysterious ways. The simple truth is that Adam did not die spiritually nor was he transferred to another state of existence, subjected to horrible torments. In the words of scripture, "dying" he died (see margin on Gen. 2:17) within the thousand-year day of the Lord, and thus returned to the dust from whence he sprang. His dying condition, through heredity, was passed on to his posterity; and thus subjected to "frailty," all in Adam die. All sleep in the graves, awaiting the resurrection morn. The Second Death This has been as much a mystery as the first death. It has even been interpreted to mean life! Despite all exposition to the contrary, its simple meaning, that of a return to the non-existent condition from which the merit of Christ resurrects but once, is still most satisfactory. "The lawless shall return to hades" (Psa. 9:17, Rotherham). In the Millennial Age, he that will not hear that Prophet shall be destroyed from among the people (Acts 3:23). The fate of the incorrigible is utter destruction from the presence of the Lord. This Second Death is pictured symbolically as a lake of fire and brimstone, strong symbols of annihilation. We urge all to very carefully consider the teaching of Isaiah 26:9-11. The many warnings of God’s Word to evil doers is ample evidence that the consequences of ignoring divine "sign-posts" will be tragic. Doing despite to the spirit of grace and treading under foot the Son of God, whether in the Gospel or Millennial Ages, can result only in a fearful looking for of judgment and fiery indignation and sorer punishment.—Heb. 10:26-31. Justification The steps of our being "made right" with our God have been much clarified. It is of God’s grace, by the blood or merit of Christ and through our faith in appropriation of that merit, and revealed in our works, imperfect as they are. Our steps of approach to God, the philosophy of tentative and vitalized justification, as revealed in the tabernacle types, and additionally, the justification of mankind in the Millennium, by works and yet through faith are clearer now. All this is a wonderful field for thought, well expounded by St. Paul in the first eleven chapters of his Epistle to the Romans. Sanctification Brief comments can hardly do justice to this great subject with its two-fold application: first, as regards our part, "sanctify yourselves," and second, as regards God’s part, "I will sanctify you." This is the will of God, even your sanctification, or setting apart to God’s everlasting service. There must come about that complete transformation of mind, that complete submission to the divine will, and the attainment unto that holiness without which none shall see the Lord. This is the great work which the Lord is accomplishing now in us, that in the ages to come he may do his great works through us. All this is in accordance with the Master’s prayer, "Sanctify them through thy truth; thy Word is truth" (John 17:17). Glorification How crude is the ordinary thought of disembodied, winged spirits flying through heaven’s courts or walking golden streets strumming harps! From the glorious exaltation to glory, honor, and immortality on the divine plane—the "Marriage such as earth has never known, when Bride and Bridegroom are made one before the Great White Throne," to the indescribable divine fellowship in the limitless ages to come—all breathe forth the truth of the Scripture, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his spirit, for the spirit searcheth all things, yea, the deep things of God" (1 Cor. 2:9,10). Joint-Heirship with Christ With the heavenly host we join in acclaiming, "Worthy the Lamb that was slain," worthy to be heir of God. But the matchless grace that we, the "base things," the "things despised," the "things which are nought"—that we should be joint-heirs with Christ, to "sit on his throne,"—"how can these things be!" And yet thus it is written. We lay hold on the precious promises in amazed gratitude, and rejoice in being "joint-heirs with Christ"—"heirs according to the promise," "heirs of salvation," and "heirs of promise" (Rom. 8:17; Gal. 3:29; Titus 3:7; Heb. 1:14; Heb. 6:17). Baptism How appropriately does baptism picture that death to self-will and rising to new life which is the experience of God’s people. Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection (Rom. 6:4,5). Yea, Master, we would indeed emulate thee in saying, "Not my will, but thine, O Lord, be done," and in being baptized with the baptism that thou wast baptized with. Election and Free Grace Both are true, but each applies to a different period. During the Gospel Age a comparatively small class are the recipients of divine favor—as many as the Lord our God shall call; whereas during the Millennial Age all the nations of the earth shall be blessed. It is this key thought which harmonizes such scriptures as Mark 4:11,12 and Revelation 22:17. Abraham’s Seed God’s great oath-bound promises to Abraham, "In thee and in thy seed shall all the nations of the earth be blessed" (Gen. 22:18), was the hope of the Jewish nation as the natural seed; and proud was their boast: "Abraham is our father" (John 8:39). But "because of unbelief they were broken off" and "Israel hath not obtained that which he seeketh for" (Rom. 11:7, 20). For it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the Law, but to that also which is of the faith of Abraham; who is the father of us all (Rom. 4:16). Abraham’s seed is to be two-fold—an earthly, "as the sands of the seashore," beginning with restored Israel and embracing all humanity eventually; and a spiritual, "as the stars of heaven," the called-out class of this Gospel Age. "For if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise"—Gal. 3:29. The Judgment Day The biblical viewpoint of the Judgment Day is much more reasonable than any other teaching on the subject: A thousand-year day of restoration to perfection—a day of opportunity to develop mentally, morally, and physically into perfect manhood. For the ransom was given for all, and the ransomed of the Lord shall return from the graves in the day God hath appointed in which he will judge the world in righteousness—a day when sorrow and sighing shall flee away. Far from it being a day which mankind should dread, the scriptures exhort all to rejoice at its approach.—See Psalm 96. Resurrection When St. Paul preached at Athens, and They heard of the resurrection of the dead, some mocked (Acts 17:32). The resurrection of the dead is hardly a necessity to the teaching which declares that after death man is more alive than ever before and goes immediately to his eternal reward or punishment. But since the dead "sleep in the dust of the earth" (Dan. 12:2), the resurrection is a vital teaching. For if the dead rise not then they which are fallen asleep are perished (See 1 Cor. 15:13-19). There shall be a resurrection of the dead, "both of the just and the unjust," "but every man in his own order" (Acts 24:15; 1 Cor. 15:23). Three resurrections are spoken of in the Bible: the "first" for the faithful of the Gospel Age, the "after" for the world in general, and the "better" for the Old Testament saints (1 Thess. 4:16; Rev. 20:6; 1Cor. 15:23; Heb. 11:35-40). Our English word "resurrection" translates the Greek word anastasis, which means more than an awakening. It signifies a re-standing or raising up to fullness of perfection. This can be seen from a careful study of John 5:28, 29. All shall hear Christ’s voice (be awakened) and come forth unto a resurrection. [See also Volume VI, Studies in the Scriptures, pages 702-710.] The Ancient Worthies The term ancient worthies refers to the men and women of faith who lived before the Gospel Age and of whom John the Baptist was the last. Not for them was the spiritual inheritance. They shall be "princes" in the earth, during Christ’s world- wide Kingdom. (See Psa. 45:16.) But there are hints in the scriptures which tend to the thought that God may reward their faithful service during the Millennium with a change to spirit life at its close. We rejoice for these faithful ones who "without us [the church] shall not be made perfect," but who nevertheless obtained a good report through faith. Spiritism Against the belief that communication with the dead is possible, the scriptures warn that all so-called manifestations are the result of deceptions practiced by the fallen angels, the spirits who kept not their first estate. The Soul How clear is the Bible teaching that man is a soul, and not that he has a soul. Far from being immortal or undieable, we read, "The soul that sinneth, it shall die" (Ezek. 18:4, 20). From Genesis we learn that the union of the elements of the earth with the "breath of life" made a "living soul." (See Gen. 2:7). The word "soul" means a sentient being, and is applied in scripture to all forms of animal life. (See Genesis 1:21, where "living creature" is the translation of the Hebrew word nephesh, which is elsewhere translated "soul.") The teaching that man possesses within himself an immortal, indescribable something has its roots in the first lie of Satan in Eden. Conveyed through the ages in human philosophies, it has blinded the minds of men to the simple truth. The Holy Spirit The spirit is the invisible power of God, holy because it emanates from him. This power is manifested in the works of creation and also in its influence on men’s minds. We look forward to the time when the holy spirit with which the members of the Body of Christ have been anointed will be poured out upon all flesh during the times of restitution mentioned in an earlier paragraph. The Trinity The trinity is a closely related subject. The word itself is not found in the Bible. If ever a doctrine were built on pure imagination, it is this of three gods and yet one God. Many a faithful Christian paid with his life for refusing to believe it. "Hear, O Israel, the Lord our God is one Lord. To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him" (Deut. 6:4; 1Cor. 8:6). Immortality and Eternal Life Immortality is a condition in which life is inherent—"As the Father hath life in himself" (John 5:26). In this condition, death is an impossibility. Jehovah God alone possessed this quality, but has since bestowed it upon his Son, Jesus, and eventually it will be the reward of the church. It is a state of existence which applies only to the divine nature (See 1 Tim. 6:16; 1Cor. 15:53; 2 Peter 1:4). Eternal life is a condition of existence wherein life is not inherent, but is sustained by an external source. It is a condition where death is a possibility if the source of life were to be cut off. This is a proper definition of mortality and applies to all created beings, including those on the spirit planes lower than the divine nature. All, though mortal, will be sustained in life eternally, after their obedience to the divine will is proved. This distinction is shown in St. Paul’s words regarding our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel (2 Tim. 1:10). The New Creation Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new (2 Cor. 5:17). For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature (Gal. 6:15). Far from being simply an expression meaning spiritual renewal, the term "new creation" unfolds the marvelous work of God: the transformation of an elect class from the human to the highest of all natures, the divine. To those who walk worthy of God, who hath called them unto his Kingdom and glory, there is a special meaning in the Psalmist’s words: And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her. The Lord shall count, when he writeth up the people, that this man was born there (1 Thess. 2:12; Psa. 87:5, 6). The Bride of Christ The expression "bride of Christ" applies to the one class called during this Gospel Age "to glory and virtue" (2 Pet. 1:3.). Of the various figures which refer to these saints, none is more appropriate and beautiful. We rejoice in the privilege of seeing its deep significance (Acts 15:14, 17; Psa. 45:10-15; 2 Cor. 11:2; Rev. 19:7-9; 21:9, 2; 22:17). The Creative Week On the basis of Israel’s Jubilee cycle of fifty years and the Sabbatical cycle of seven years, some beautiful correspondencies can be built. From the beginning of the ordering of the earth (not its creation) to the appearance of Adam there were six great days of 7000 years each, or a period of 42,000 years. On the seventh day, God "rested." This period of time comprises "God’s Week." The seventh day, seven thousand years long, is "Man’s Week." For six days of 1000 years each, man labors under the burden of sin; and on his seventh day, the Millennium, he will "rest." The close of the Millennium will usher in the fiftieth thousand year— earth’s Jubilee and also God’s great eighth day. It was on the eighth day that all the males of Israel were circumcised (Lev. 12:2,3, etc). This pictures the complete cleansing of the flesh that will be accomplished by the restitution—the perfection and completeness that was Adam’s when all the perfection was in him—before the creation of Eve from a portion of his body. All the obedient of mankind will reach this condition at the close of the Millennium, before they are presented to God by the Christ class whose work will then be finished. The Tabernacle Many are the beautiful lessons the Tabernacle teaches. Its court and chambers, its furniture, its diversity of materials, its ceremonies and sacrifices, its order of priesthood and service—how much is revealed in this "shadow of good things to come." Nature of the Logos The Logos was the "beginning of the creation of God," and all things were created by him through God’s power. In the fullness of time, in obedience to the divine will, he left his prehuman, spiritual nature and glory and became flesh—actually and fully a partaker of the human nature—in no sense of the word, however, "incarnated," that is, clothed merely with a human form while retaining his spirit nature. He who was rich, for our sakes became poor (See Prov. 8:22-30; Col. 1:16, 17; Gal. 4:4; John 1:14; 2 Cor. 8:9). Natures Distinct The true thought is that all natures are separate and distinct— angelic, earthly, etc. The understanding of distinctness clarifies many scriptures. St. Paul’s words in 1 Corinthians 15:38-41 are very appropriate in this connection. Chronology While no one can properly claim to possess total knowledge of chronology in detail, yet the purpose for which it was given, a general indication of times and seasons, has undoubtedly proved a blessing to those with ability to study it. There has been much clarification on this grand subject, and it will probably have more blessings for all in the future. Volume II, Studies in the Scriptures, is unsurpassed as a general approach to Bible chronology. The Harvest The harvest refers to a period of time at the end of the Gospel Age, in contradiction to the prevalent idea of its proceeding all the way down from the time of our Lord’s First Advent until his return. We can recognize the bundling of the tares today and can see the elements in preparation for the final consummation. The "summer" is well-nigh ended and the "winter" of sorrows is just before us. The Day of Vengeance The Day of Vengeance is the time of divine vengeance against the evil systems of the present. It occurs just before the full establishment of Christ’s Kingdom. The six-thousand year permission of evil will end with a judgment that will reveal God’s views of man’s systems. It will not be in a spirit of vindictiveness against the race, but in the Day of Vengeance his wrath will come upon the systems which are out of harmony with his will. There is a blessing in it, however, for it is necessary to crush the stony hearts of men to prepare them to receive the hearts of flesh that the Lord will give to the willing and obedient. Hell The Hebrew word sheol and its exact Greek equivalent, hades, biblically mean simply "the hidden state." All go there after death, whether saint or sinner, good or bad, rich or poor, noble or mean. The word itself gives no clue as to the condition of the dead. This is ascertained from other scriptures, which inform us that "there is no work, nor device, nor knowledge, nor wisdom in the grave [sheol] whither thou goest" (Eccl. 9:10). "The dead know not any thing" (Eccl. 9:5.). "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish" (Psa. 146:4). It is the creeds of men that instruct the very opposite. The Bible describes the condition of the dead, in view of the fact that they shall all be resurrected, as a "sleep." Restoration of the Jews Though they have been terribly oppressed during the past twenty-five centuries, God hath not cast away his people, whom he fore- knew. And so all Israel shall be saved: as it is written, "There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob.For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead" (Rom. 11:2,26,15). The Bible is replete with promises which yet await their fulfillment when Israel is restored to divine favor. The present gradual restoration of the Jews to their own homeland and the remarkable development of the nation of Israel, constitutes a major proof of the proximity of God’s Kingdom. Symbols and Parables Many parabolic and symbolic scriptures which are hidden from the eyes of many have now become clear. The "lake of fire," "the wheat and tares," women—clean and unclean, horns, mountains, sun, moon, stars, fire, wind, seas, etc.—what a wealth of truth has been revealed in this our day. The Great Pyramid Disregarded by the world and even "wounded in the house of its friends," the great pyramid yet remains a tremendous corroborative testimony to the truth of God’s Word. He who has devoted sufficient study to have really grasped its teachings will not scoff at this altar in the midst of the land of Egypt and pillar at the border thereof? (Isa. 19:19). Its purpose is to stop the mouths of the wise during the Millennium, who desire now to know God not by faith but by "tools of measurement." Though their attention has been called to the Pyramid’s testimony, and that by men of their own, yet they have chosen to scoff and deride, though the "very stones cry out" of the existence of a Wisdom and Omnipotence they know not. How vain will be counted the wisdom of man in that day when God shall bring all things to light. The Return of Christ What a flood of light has been shed on this soul-stirring subject. We can rejoice in the object and manner of our Lord’s return. And of the times and seasons we are not in ignorance. As of his First Advent, Scripture foretold events which were spread over a period of thirty odd years, and yet all related to his first coming, so likewise does the Bible speak of events concerning the Second Advent which unquestionably cover a period of time. In the very nature of things, Christ’s coming for his saints cannot occur at the same time as his coming with his saints, both of which events are most definitely taught. The light of present truth and the signs of the times both indicate that the first of these events occurred at some time in the past, while the second will be fulfilled in the near future. These are the "days of the Son of Man." Blessed those servants, whom the Lord, when he cometh shall find watching (Luke 12:37). Let us all diligently "watch," to merit that "crown of righteousness" which shall be given "unto all them that love his appearing" (2 Tim. 4:8). The Covenants Various covenants are mentioned in the Bible. Three most particularly concern us: the Abrahamic Covenant, the Law Covenant, and the New Covenant. The writer’s opinion is best summed up in the words of another: "The whole subject becomes transparent when we see that the Abrahamic Covenant (which needed no mediator because it was God’s unconditional promise, and confirmed by his oath) is the full, broad statement of the divine plan, and that as the Law Covenant was added (to illustrate the inability of sinners to help themselves and) to manifest Christ Jesus as the seed of promise, so the New Covenant is added (to the Abrahamic Covenant) also, not to hinder the blessing of every creature but to make that blessing of knowledge and the Millennial Kingdom opportunities more effective, even unto everlasting life—to those approved under it." Carefully consider Peter’s words in Acts 3:25. Note that Peter, speaking to Jews, refers to them (by anticipation, if they will accept Jesus) as the children of the covenant which God made with Abraham. This is strong evidence against the conclusion that the New Covenant is operative in the Gospel Age. Mediator and Advocate Moses was the Mediator of the Old Law Covenant, and typed the Christ class, Head and Body, the Mediator of the New (Law) Covenant. A Mediator stands between; an Advocate stands alongside of. The church needs no mediator; there cannot be a mediator between a Father and his children. The Sin Offering Associated with Christ in the work of restoration will be a class selected during this Gospel Age who walk the same way of self-sacrifice. In the ransom-price the church can have no part; in the ransom-work, the church unquestionably shares with her Lord. The ransom-price was provided at Calvary; the ransom-work will not be finished until the end of the Millennium. The ransom-price is the all-sufficient merit—the human life-right of Jesus—the basis for the entire resultant ransom-work. The philosophy of the ransom-price reveals a two-fold application of its merit; first, by imputation to those who during the Gospel Age make the "covenant by sacrifice"; and, second, by direct application for all mankind in the Millennium. The death of Jesus at Calvary did not free the human race from Adamic condemnation. They are still under the bondage of sin and death. Thus far the merit of Christ has been made available only on behalf of the church, who once were by nature the children of wrath even as others (Eph. 2:3). Their present condition in contrast to that of the rest of mankind is stated by St. John: We know that we are of God, and the whole world lieth in wickedness (1 John 5:19). Nevertheless the Man Christ Jesus "gave himself a ransom for all," and he is the propitiation not for our sins only, but also for the sins of the whole world (1 Tim. 2:6; 1 John 2:2). The application of Christ’s merit for the world will be effected at the close of the Gospel Age, when the called-out church is all selected. The types of Leviticus 16 reveal the manner in which the merit of Christ is made available: first, "for himself [his Body members] and for his house" (the household of faith); and, secondly, "for the people" (Lev. 16:11, 15). There are two applications of blood on the mercy seat. Thus is shown, in brief, that the merit of Christ is passed through the church class ere it reaches the world. In no sense of the word does the church add to the ransom-price. As human beings they have no standing with God except under the covering merit of Christ, which alone makes them acceptable sacrifices. The blood of the bullock, and, subsequently the blood of the goat in the hands of the priest, symbolically said, This animal is dead, and here is a proof of it. Inasmuch as we were "dead in trespasses and sins" (Eph. 2:1), the human rights which would accrue to us in the Millennium are now imputed to us by faith, to the end we may present our bodies a living sacrifice, holy, acceptable unto God (Rom. 12:1). We thus by faith die to all earthly rights and privileges secured for us by the blood of Christ, to the end we might be partakers with him of the heavenly inheritance. The application of Christ’s merit on behalf of his footstep followers precludes its use on behalf of the world until the church is all completed. This is shown in the type by the blood (the evidence of shed human life) of the goat being sprinkled on the mercy seat, signifying the completion of the church’s sacrifice collectively, which return, as it were, of the merit of Christ, makes it thus available "for the people." We believe Leviticus 16 reveals the work of Jesus in association with his church as we find it explained to us in the New Testament. It is difficult to see why it should be necessary that a bullock (a comparatively large and fat animal) should be required to make a man and his associates ceremonially clean in order that a type might be instituted, utilizing a small, thin animal such as a goat. It seems more reasonable to see pictured in the bullock and the goat, the Master and his church. This panorama of spiritual truth has touched on many points, but by no means has exhausted them all. Whether we accept all as they have been briefly expounded or whether we accept only the half, we can find mutual agreement and brotherly fellowship in the following verities of God’s Word: "We know that all things work together for good to them that love God, to them who are the called according to his purpose."—Rom. 8:28. "We know that we have passed from death unto life, because we love the brethren."—1 John 3:14. "We know that when he shall appear, we shall be like him; for we shall see him as he is."—1 John 3:2. "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens".—2 Cor. 5:1. "For I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day."—2Tim. 1:12. Blessed Bible, precious Word!
Hear, O Israel: The LORD our God is one LORD.—Deuteronomy 6:4
And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord.—Mark 12:29
By Richard Evans
Monotheism is the belief in and worship of one God. Polytheism, on the other hand, acknowledges a plurality of gods. In the beginning humankind worshiped one God, but as the earth filled, knees bowed to other gods.
"In the history of all the different nations where polytheism has obtained we may trace a period where the idea of one God was more or less prevalent." (Cyclopedia of Biblical, Theological and Ecclesiastical Literature by John McClintock and James Strong. 1890: Vol. VI, page 511)
With but one exception the early history of humankind reveals a constant yearning and search for new gods. The disaffection of nations with monotheism, however, was seldom total. The various religions and mythologies of the world usually maintained some superior deity among their host of gods.
The exception, the nation of Israel, was by no means immune to this malady. Its people were continually being infected by their neighbors.
"And they served their [neighbor’s] idols, which were a snare unto them" (Psa. 106:36).
The God of Israel
Only the valiant efforts of a few faithful ones prevented complete apostasy.
"Go not after other gods to serve them . . ." — Jeremiah 35:15
These men of Israel clearly and conclusively demonstrated the validity of monotheism—the need, the necessity, to worship one God. "Thou shalt have no other gods before me . . . for I the LORD thy God am a jealous God" (Exod. 20:3-5).
In their writings, the Old Testament, they emphatically proclaimed one God, the God by whom all creation exists.
· "Know that the LORD he is God; there is none else beside
him" (Deut. 4:35). · "The LORD our God is one LORD" (Deut. 6:4). · "Thou, even thou, art Lord alone; thou has made heaven, the
heaven of heavens, with all their hosts, the earth, and all things that are therein"
(Neh. 9:6). · "Thou art the God, even thou alone . . . thou hast made
heaven and earth" (Isa. 37:16). · "For thus saith the LORD that created the heavens; God
himself that formed the earth and made it . . . I am the LORD; and there is none
else" (Isa. 45:18). · "There is no God else beside me; a just God and a Savior;
there is none beside me" (Isa. 45:21). · "But the LORD is the true God, he is the living God . . . He that made the earth by his power" (Jer. 10:10-12).
The Spirit of God These men of Israel also proclaimed the reality of the spirit of God; but, they never addressed this spirit as a separate personage, as another god. The faithful Jew of old never entertained the thought of God’s spirit as another coequal god. As revealed in their writings, the spirit of God was the power, the favor, the influence, emanating from God.
· "And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship" (Exod. 31:3). · "And the spirit of the LORD came upon him, and he judged Israel" (Jud. 3:10). · "Thou sendest forth thy spirit, they are created"(Psa. 104:30) · "And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD" (Isa. 11:2). · "I will pour my spirit upon thy seed, and my blessing upon thine offspring" (Isa. 44:3). · "And I will pout my spirit within you, and cause you to walk in my statutes" (Ezek. 36:27). · "And shall put my spirit in you, and ye shall live" (Ezek. 37:14). · "I will pour my spirit upon all flesh" (Joel 2:28).
Hence, the Old Testament is monotheistic. Jehovah alone is God. The spirit is an extension of God, not a separate, coequal, entity.
"Whither shall I go from thy spirit? or whither shall I flee from thy presence?" (Psa. 139:7).
The God of Jesus
From his own words we find Jesus of Nazareth believed as did the faithful Jews that preceded him.
· "I thank thee, O Father Lord of heaven and earth" (Matt. 11:25). · "Hear, O Israel, the Lord our God is one Lord" (Mark 12:29). · "That they might know thee, the only true God" (John 17:3).
The title given Jesus, the Son of God (Matt. 16:16; 8:29), conveyed the relationship he enjoyed. At no time did he present himself as coequal with the Father (Phil. 2:6).
· "Abba, Father, all things are possible unto thee; take this cup from me: nevertheless not what I will, but what thou wilt" (Mark 14:36). · "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father" (Mark 13:32). · "I go unto the Father: for my Father is greater that I" (John 14:28).
Jesus continually pointed to his subordinate position to his Father.
· "All things are delivered unto me of my Father" (Matt. 11:27). · "As my Father hath appointed unto me" (Luke 22:29). · "Father, into thy hands I commend my spirit" (Luke 23:46). · "So hath he [the Father] given to the Son to have life in himself" (John 5:26). · "The Father that sent me" (John 8:16, 18; 12:49; 14:24). · "As my Father hath taught me" (John 8:28). · "As the Father gave me commandment, even so I do" (John 14:31). · "My God, my God, why hast thou forsaken me?" (Matt. 27:46).
Jesus not only used the manner of the Old Testament when speaking of God, but also when speaking of the spirit of God, the holy Spirit.
· "But if I cast out devils by the Spirit of God" (Matt. 12:28). · "The Spirit of the Lord is upon me" (Luke 4:18). · "I send the promise of my Father upon you . . . ye be endued with power from on high" (Luke 24:49).
John the Baptist spoke the same.
· "For God giveth not the spirit by measure" (John 3:34)
The Apostle John, when explaining Jesus’ words, wrote: "But this spake he of the Spirit, which they that believed on him should receive" (John 7:39).
Thus we see the God of Jesus was the God of Israel. Jesus did not teach a different God. His understanding of the spirit of God was the same. He was monotheistic. His God was the God of the Jews. "I ascend unto my Father, and your Father, and to my God and your God" (John 20:17).
The God of the Apostles
The Apostle Peter declared shortly after Pentecost, "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his [servant] Jesus" (Acts 3:13).
The apostles also believed as the faithful Jews of old. There was but one God, the God of Abraham, the God of all creation. Jesus of Nazareth, though glorified, was not God. He was the servant of God. As the faithful disciples exclaimed, following the release of Peter and John by the council of priests:
· "Lord [Jehovah], thou art God, which has made heaven, and earth, and the sea, and all that in them is" (Acts 4:24).
The Apostle Paul was just as monotheistic as those who came before.
· "There is none other God but one . . . there is but one God, the Father, of whom are all things . . . and one Lord Jesus Christ" (1 Cor. 8:4-6). · "One Lord [Jesus], one faith, one baptism, One God and Father of all, who is above all" (Eph. 4:5, 6)
The Hellenization of Christendom
The Roman world in which Jesus and his followers lived was greatly influenced by Greek thought. As the Apostles passed from the scene this influence severely impacted what was becoming known as Christendom (Christ’s Kingdom). Both the content and the method of Greek philosophy were introduced and embraced.
This Hellenistic influence quickly brought in ideas from the pagan world. Within three centuries polytheism was established. The first great ecumenical council, that of Nicea in 325 AD, was summoned and presided over, not by church leaders, but by the Roman emperor Constantine. He not only patronized it, but undertook to direct it. Intervening in the theological discussions, he used the authority of the State to compel assent to a concept of multiple gods in one—multiple gods to suit Greek polytheism, one god to suit Biblical teaching.
The Hellenization of Christendom was not limited to polytheism. Among other doctrines, the concept of the immortal soul was also assimilated early. Though adopted by much of Christendom, it is Greek in origin and stands in direct conflict with the Biblical doctrine of the resurrection of the dead.
The Greeks, because of their belief in an immortal soul, viewed death as a natural, desirable, progression. It completes the liberation of the soul. It frees the soul from the prison of its body. The Jews and early Christians, on the other hand, saw death as an enemy, something unnatural, abnormal, opposed to God. The only hope for a dying creation was a resurrection, a release from the death condition.
The conflict between these two views was graphically demonstrated in the scorn of the Greeks to Paul’s teaching on Mar’s Hill (Acts 17:32). Though the belief of the immortal soul conflicted with the Bible, it won the day, just as did polytheism.
Consequences of Polytheism
God condemned polytheism for a very good reason. It brings about confusion. Jesus taught: "No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other" (Matt. 6:24).
The history of Christendom attests the validity of this axiom. The confusion that has reigned over many centuries vividly sets forth the consequences of disregarding it. In the attempt to serve multiple gods, Christendom loved the Son and hated the Father. It glorified the Son at the expense of the Father. God became a god of vengeance, a god of wrath—a god that required appeasement by the sacrifice of living victims. The Father, the God of love (1 John 4:16), was made into a god like unto Molech (Lev. 18:21; 20:2-5).
The confusion does not end with the profaning of God’s holy name. Though Christendom glorified Jesus, it rendered unintelligible his sacrifice and death. Many questions were raised and left unanswered.
If the Father, Son, and Holy Spirit are one, did all die at Calvary? Who raised Jesus? (Acts 10:40).
If the Son was divine he was immortal, unable to die. Was his death an act, a pretense, a sham, a deception? (Rev. 1:18).
If Jesus was divine, what did Paul mean when he stated: "by one [man] shall many be made righteous" (Rom. 5:19), "By man came death, by man came also the resurrection of the dead" (1 Cor. 15:21). "There is one God, and one mediator between Hod and man, the man Christ Jesus "(1 Tim. 2:5).
Preexistence of Jesus
The preexistence of Jesus is a major factor that influenced the development of polytheism in Christendom. There is no question that it is a clear teaching of Scripture.
· "In the beginning was the Word . . . and the Word was made flesh" (John 1:1-14). · "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man" (John 3:13). · "For God sent not his Son into the world to condemn the world" (John 3:17). · "For I came down from heaven" (John 6:38, 51). · "What and if ye shall see the Son of man ascend up where he was before?" (John 6:62). · "I say unto you, Before Abraham was I am" John 8:58). · "The glory which I had with thee before the world was" (John 17:5).
In every one of these texts it is evident that the Son of God existed, had life, before his life on earth as the man Jesus.
The difficulty arises when Christendom declares that that life was divine. There is no scripture that supports such a declaration. To understand the Son’s preexistent nature it is necessary to understand the various natures that exist in the heavens and on the earth.]
In the earthly realm the human stands at the top. All other earthly life, animal an plant, being subordinate (Gen. 1:28). In the heavenly realm, the Bible reveals two levels of spiritual life, angelic and divine. The angelic, like human life, is mortal—it requires sustenance.
· "Thou, even thou, art LORD alone; thou has made heaven, and the heaven of the heavens, with all their host . . . and thou preservest them all" (Neh. 9:6). · "Praise ye him, all his angels . . . for he commanded, and they were created" (Psa. 148:2-5).
The divine life, the life of God, is immortal—it requires no sustenance.
· "The Father hath life in himself" (John 5:26).
It is manifest that the Son, in his preexistence, did not enjoy divine life. He was a glorious spirit being, the beginning of the creation of God (Rev. 3:14). All else of God’s creation was created through him (Eph. 3:9; yet, he was mortal. Only by being mortal was he able to do his Father’s will (Heb. 10:9). Only by being mortal could he give up his spiritual existence in heaven, become and earthly being (Rom. 8:3), and the die as a man.
· "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor" (2 Cor. 8:9).
· "Who, being in the form of God [a glorious spirit being] . . . made himself of no reputation, and took upon himself the form of a servant, and was made in the likeness of men" (Phil. 2:6, 7).
After being "made perfect" (Heb. 2:10; 5:9), after proving his worth (Rev. 5:9), the Father gave to the Son to have life in himself (John 5:26)
· "Being made so much better than the angels, as he hath obtained by inheritance a more excellent name than they" (Heb. 1:4). · "Wherefore God also hath highly exalted him, and given him a name which is above every name" (Phil. 2:9).
Jesus was resurrected not as a human, not as an angel, but as a divine being; and so, death hath no more dominion over him (Rom. 6:9). He is no longer mortal!
· "[God] raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named" (Eph. 1:20, 21).
The Son was made divine. He is a creation of his Father. As the Lamb he was found worthy (Rev. 5:9); thus, he was greatly exalted by God (Acts 5:31).
The Only True God
In his marvelous prayer the night before his death, Jesus declared: "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent" (John 17:3).
No greater motivation can be given for knowing the only true God and for knowing Jesus Christ. To the extent that God has revealed himself we are to know him, to believe him. Knowledge of the true God is crucial. Without it polytheism is certain to flourish.
Paul declared of the Jews: "They have a zeal of God, but not according to knowledge" (Rom. 10:2).
Because of this lack of knowledge pagan idolatry was a snare to them. Christendom has likewise been ensnared through lack of knowledge. A lack that has led to a grievous compromise—multiple gods in one. This compromise is no less idolatrous that the polytheism. The only reply that is heard— "it is a mystery."
Because of this lack of knowledge pagan idolatry was a snare to them. Christendom has likewise been ensnared through lack of knowledge. A lack that has led to a grievous compromise—multiple gods in one. This compromise is no less idolatrous than the polytheism that stumbled Israel. The oneness of God, without compromise, is clearly set forth in the Bible. As Jesus affirmed, "The Lord your God is one Lord" (Mark 12:29).
IRENAEUS (130-203) - God is the Father, the Logos (Word) was the Son of God who spoke and appeared in the Old Testament in the Father's stead.
EBIONITES (Jewish sect of Christianity) - Held that Jesus was the natural son of Joseph.
MARCIONITES (2nd century) - Taught two supreme beings: one evil, the God of the Old Testament: one good, the Father of Jesus Christ.
ADOPTIANISTS (mid 2nd century) - They taught that Christ was the human Son of God; but that there was also a spirit Son of God.
MODALISTS (mid 2nd century) - Teaching that the Father, Son and Holy Spirit were separate manifestations of the same God.
TERTULLIAN (close 2nd century) - Taught that God was one substance with three persons, and that Christ was one person with two natures.
SABELIUS (3rd century) - Monotheistic, he taught that the Father, Son and Holy Spirit were not three persons, but one.
LUCIAN OF ANTIOH (d. 311) - Like Arius, believed that the Logos was created by, and subordinate to, God. He was a martyr to his beliefs.
ALEXANDER and ATHANASIUS (circa 315) - Combined the doctrine of Tertullian with some of Origen's theology, teaching a Trinity of three persons of the same substance.
PAULICIANS (660) - They rejected the doctrine of the Trinity and taught that Christ had been created.
SOCINIUS (b. 1539) - Believed that Christ is a mortal man who, through miraculous birth, was the only begotten Son of God. Raised immortal, he was invested with a power equal to God.
Historical Note On The Trinity From the Bible Study Monthly, England
For many years pagans had been familiar with the Trinitarian beliefs of the East, beliefs which found their strongest expression in the complicated theology of Hinduism and Brahmanism. It is in honor of the three chief Brahman deities, Siva, Vishnu, and Brahma, that a very early hymn to the Trinity was composed. Nearly a hundred years before Christ, Kalidasa, one of the greatest of Indian poets, wrote:
“In those three Persons the one God was shown each first in place, each last—not one alone; Of Shiva, Vishnu, Brahma, each may |