PAUL WAS UNDER HOUSE ARREST IN ROME when he wrote the letter to the Philippians. He was chained to a Roman soldier and could not go anywhere without the soldier. He was even ostracized by some in the church at Rome during this time. Yet Paul’s letter to the Philippians was full of joy and rejoicing. At least twenty times the words for joy, gladness, or rejoice were used in his letter—more than any other New Testament book.

The key to being a rejoicing Christian is revealed in Php 2:5 (NIV), "Your attitude should be the same as that of Christ Jesus." In other words to rejoice requires us to have the same attitude that Christ had regardless of circumstances or people or things or worries that would rob us of joy. Each one of these things can be likened to a thief that would rob us of joy. What can we do to protect ourselves from these thieves?

In chapter one of his letter to the Philippians, Paul tells us how to rejoice despite circumstances. In chapter two he tells us how to rejoice despite people. In chapter three he speaks of things that would rob us of joy. Finally, in chapter four he writes of how worry can keep us from rejoicing.

There can be no doubt that the wrong attitude about these things can keep us from rejoicing in the blessings of God and in His overruling providence on our behalf. What kind of a mind or attitude must we have in order to rejoice? Paul reveals this to us in his letter to the Philippians.

Verse 21 is the key: "For me to live is Christ and to die is gain." What does Paul mean by this phrase? The context of the first chapter suggests that as long as he was in the flesh he would preach the gospel. Thus he wrote, "for me to live is Christ." Why did he write "to die is gain"? This phrase suggests that once it was his time to die Paul felt it would be the indication of his faithfulness and the time for his reward to be with Christ. So single was his mind that he could conceive of no other alternative after death than to be with Christ.

Paul’s singleness of purpose, that Christ be preached and the fact that Christ was being preached, caused him to rejoice in his circumstances. His bondage and the circumstances surrounding his arrest were leading to a furtherance of the gospel. He understood this and he used his circumstances to accomplish his singleness of purpose. If Paul had focused on his circumstances and changed his purpose to that of freeing himself (even though he might have reasoned it would be but a temporary change of purpose), his sphere of influence in preaching Christ would have been greatly diminished. This was not God’s will. The real question is, "Do we accept our circumstances, whatever they are, as permitted of God, and do we use our circumstances to serve God with the same single-mindedness that our Lord had."

In chapter one Paul describes three aspects of his singleness of mind or attitude that allowed him to rejoice in spite of his circumstances. The first eleven verses deal with a singleness of mind with regard to our fellowship in the gospel. In verse three Paul writes the beautiful thought, "I thank God upon every remembrance of you." Brethren, do each of us feel this same way? Do we rejoice at each passing thought of the brethren? Oh what a glorious state of blessedness that would be! Let us read verses 3-11 and ask ourselves as we read if we can say the same about our attitude toward the brethren. If we can’t, then let us resolve to go forth from this place not only rejoicing in the blessed plan of God, but in our fellowship in this gospel whatever our circumstances may be.

The second aspect of Paul’s singleness of mind deals with the furtherance of the gospel. He describes this in verses 12-26. Brethren do we really believe Paul’s words in Ro 8:28? "And we know that in all things God works for the good of those who love him, who have been called according to his purpose." (NIV) Do we behave as if we believe those words? Do we excuse our circumstances or do we use our circumstances?

Paul was a great example for us to be content in whatsoever circumstance we find ourselves. He wrote in Php 4:11, "Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content." But our duty is to be more than just content; we are to use whatsoever state we are in to the furtherance of the gospel. That is the great lesson we learn from Paul in this chapter. He rejoiced that his circumstances were really contributing to the preaching of the gospel message.

Finally in verses 27-30 we are encouraged by Paul to stand firm in the gospel and to not fear what others may say about us or do to us as long as we are conducting ourselves in a manner worthy of the gospel. Paul has told us that we are sharers together in the fellowship of the gospel and in the furtherance of the gospel and now his admonition is to stand together in the faith of the gospel. Standing fast in the liberty wherewith Christ hath made us free and not yielding to fear is a recurring theme in Paul’s epistles. The admonition is tocontend for the faith once delivered to the saints, to struggle your hardest. The Greek word used here means "to wrestle together with." Thus we rejoice that we do not fight the battle alone. What a blessed thought this is when we realize that we wrestle not against flesh and blood, but against principalities andpowers, against spiritual wickedness in high places, against the rulers of the darkness of this world. How thankful we should be to know that our brethren are struggling together with us.

Thus in chapter one Paul tells us that the way to not let circumstances rob us of our joy is to maintain a singleness of mind. We must be single-minded in our joy of fellowship, in our joy of spreading the gospel, and in our determination to stand fast in the faith regardless of our circumstances.

"Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."

Paul’s words here are supported by the words of Jesus in Mt 20:27, "And whosoever will be chief among you, let him be your servant."

Paul continued in the second chapter by explaining that a submissive mind would enable us to recognize the source of our salvation. Though he says we are to "work out our own salvation," we are to do it with "fear and trembling." What does he mean by fear and trembling? The Greek words phobos and tromos literally mean fear and trembling. The same words are used in Eph 6:5-7,

"Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye service, as men pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men."

While a servant might literally quake under the direction of his master, I think Paul’s intent is to emphasize the humility and submissiveness with which we ought to serve. Just as a servant knows the source of his sustenance, so too we must realize that it is God who works in us to perform His good pleasure. The thought of verse 13 is that God’s power creates within us both the desire and the power to execute His gracious will. We are not to fear what people can do to us or be robbed of joy because of them. We are reminded of our Lord’s words in Mt 10:28, "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell." Yet while we fear the awesome power of God we also rejoice in the knowledge that this same power works within us to accomplish His will.

"And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God."

Paul concludes the second chapter by using Timothy and Epaphroditus as examples of having an attitude of service, a submissive mind, for the joy of spreading the gospel, in spite of people who would rob them of that joy.

The key verses in the third chapter are 19 and 20: "Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is on earthly things. But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ." (NIV)

How foolish we are to worry about anything in connection with the Lord’s work.

If we center our lives on material things, if our joy comes from things, then our destiny too will be destruction. Yet all too often each one of us falls into the trap of thinking, "If only I had this thing or that thing, how much happier I would be." All of us know that money and things cannot bring happiness and yet each of us continues to rejoice in things and to be unhappy when we don’t have them. Why is this? Perhaps it is because we haven’t truly put on the mind of Christ, the attitude of Christ that speaks: "My kingdom is not of this world. If it were, then would my servants fight, but my kingdom is not from hence."

In this third chapter Paul uses himself as an example of having a spiritual mind. He does this with examples from the past, present and the future. In verses 7-11 Paul writes of his attitude past:

"But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead."

In verses 12-14 Paul writes of his attitude present, and in verses 15-17 he admonishes his brethren to emulate his attitude of running a race with a singleness of purpose and a spiritual attitude:

"Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample."

In the final verses of the third chapter Paul focuses our attention on the future glory we shall have with Christ and even then we shall have an attitude of submissiveness to him who is able to subdue all things unto himself.

How foolish we are to worry about anything in connection with the Lord’s work.

"Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus."

The first eight verses of this chapter truly give us a picture of the mind of Christ. We emphasize mind here because they reveal to us not only the attitude of Christ but also the peace of mind he had because of his attitude and the resulting relationship he had with the Heavenly Father.

Paul describes for us three things we must do to have a secure mind and to not let worry rob us of our joy. In order to have a secure mind we must have 1) right praying, 2) right thinking, and 3) right living.

First, in verse 6, Paul explains that we must have right praying. "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God."

Paul doesn’t simply tell us to pray about our trials, but a careful study of the phrase "by prayer and supplication with thanksgiving let your requests be made known unto God" will reveal that our prayers for help should also include our adoration and praise and our appreciation and thanksgiving for God’s grace on our behalf. Prayer is a powerful force placed at our disposal and our prayers can be just as effective as the prophet Daniel’s prayer was to give him peace in the midst of his difficulty. Do you think Daniel worried about the consequences of disobeying the king’s command? Perhaps he did, but through right prayer his mind was set at ease. So too, "the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."

Second, in verse 8, Paul tells us what we must think about if we are to have right thinking. We do not have time to go into detail about this verse because whole discourses have been developed on its powerful content. If you find yourself doing wrong thinking, then set a goal for yourself to study this verse and to learn what these things are that we should think upon:

"Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things."

Third, in verse 9, Paul counsels us to have right living. He writes, "Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you."

To learn a matter is one thing, but to receive it is another. Paul’s counsel is to receive his counsel in our inner man and to embrace the principles which we have learned in the Word of God. He also counsels that we are to do what we have heard and seen of him. To hear something about a person is one thing, but to see them in action is another. So too it is with us. What others see us do is what others will think and remember of us.

Right praying, right thinking and right living will give us the peace of God which passeth all understanding. These are the things we must do to have a secure mind, a worry-free mind, a mind that will transform us into the image of Christ. When we do not have right praying and thinking and living, then not only will we worry about circumstances, people, things, and the cares of this world, but we will worry about our relationship with God because we do not talk with Him. We will worry about what others think of us because we are not thinking correctly, and we will worry about what they think of our poor behavior if they know about it; and if they don’t know about it, we will worry about whether or not they will find out!

Brethren we need daily to put into practice the lessons we have learned from our study of Philippians. If you find that the cares of this world—circumstances, people, things, and worries—are robbing you of a joyous relationship with our Heavenly Father, then return to Paul’s letter to the Philippians and study his "how to" manual. For in this letter God through Paul tells us how to have a single mind, a submissive mind, a spiritual mind, and a secure mind so that each one of us might emulate Christ and be obedient unto death. That is our goal brethren. Our goal is not to rejoice, but to be faithful unto death; obedience will yield the fruit of joy.

Let us rejoice in the promise of God that if we be dead with him, then we shall live with him, and if we suffer with him, then we shall reign with him for the purpose of blessing all the families of the earth.

Amen.

FIRST OF ALL, I WOULD LIKE TO BRING the love of my home ecclesia, the Seattle Bible Students in the state of Washington, USA. Also I bring the special love from my father- and mother-in-law, David and Shirley Bruce whom many of you know.

As you are well aware, Israel’s relations with other nations with regard to peace is a very stormy and turbulent one. Of all the attempts at peace with some of their hostile neighbors, only one nation has successfully negotiated a peace treaty with Israel: Egypt. Mr. Sasson played an important role in that process signed in 1979 now famously known as the Camp David Peace Accord. Menacham Begin was Prime Minister of Israel and Anwar Sadat was president of Egypt. Later, you may recall, Mr. Sadat was assassinated in Egypt. Mr. Sasson was on the speaker’s platform with him at that very time.

This professional peace negotiator, Mr. Sasson, said there were a certain number of requirements before peace could be successfully attained between nations. I would like to take four of his points and use them as principles for peace amongst ourselves. These principles, if followed, would help us in our spiritual lives when dealing with overcoming barriers or obstacles to peace whether it be obstacles between individuals (perhaps in a marriage of family), whether it be overcoming obstacles to peace within the ecclesia, or overcoming obstacles within the framework of the Bible Student movement. Although my remarks are applicable to each of these areas, I must say that as I listened to Mr. Sasson I could not help but think of the Bible Student movement. Many of my remarks will be focused on this last area.

It was brought to our attention that the Jew and the Arab are brothers! Both of them trace their roots to Abraham. We, as brethren in Christ, trace our spiritual roots to the same Father, our Heavenly Father!

Ps 122:6 says, "Pray for the peace of Jerusalem: they shall prosper that love thee." What Jerusalem is the psalmist speaking of? Surely those who are interested in the peace of the natural city of Jerusalem would be referred to here. Yet Jerusalem, meaning "possession of peace," has experienced anything but peace since its conception. It has been built, destroyed, and rebuilt more than a dozen times. Since Jerusalem and the nation of Israel as a whole are so central in God’s plan, it stands to reason that those who pray for its peace are to that degree in harmony with God and stand ready to be prospered or blessed by God.

We have a simple visual graphic to help us illustrate the four points of our lesson today. Here we see the obstacle: a four-tiered wall separating people. As we proceed, we will identify each tier or level and discuss some of the problems and principles associated with each. Remember, these were suggestions from a man who dedicated his life to bargaining for peace between hostile nations.

The first level is "Recognizing a Common Enemy."

1. Satan;

2. The world (i. e. , the spirit of the world, things that attract us from our goal of being conformed to the image and likeness of Christ);

3. The flesh (i. e. , selfishness, and the gratification of fleshly desires and ambitions).

No matter who we are or where we live in the world, if we are in Christ, we have these same three enemies in common.

Sometimes we have an easier time identifying our enemies than in recognizing our friends. Let us ever be aware that the brethren are not our enemies!

If we can identify these enemies—Satan, the world, and the flesh—as a common foe and recognize the brethren as our supporting allies, it reinforces our brotherhood and we can, in effect, remove this part of the wall. Then prosperity and help would come to us in the form of having greater opportunities to both encourage one another and be encouraged by others as we share our individual experiences and testimonials of our battles with our common enemies.

The second level is "Both Sides Must Really Desire Peace."

This sounds like it should be an easy layer of the wall to remove, but it isn’t. After all, who doesn’t want peace? Actually this part of the wall may be the most difficult of all to remove!

Words like prejudice, grudges, resentment, fear, anger, and pride are all matters of the heart, sometimes hidden or subtle, deceitfully wicked, and therefore the most difficult for us to deal with and to subsequently remove. These other three levels of the wall can for the most part be dealt with in a more open, honest, and almost intellectual manner. This one, however, has more to do with the heart of each individual. We could have every reason in the world for peace and every obstacle could be removed, but if there is something wrong with the heart and roots of bitterness are allowed to grow, then it won’t matter. There will be no real peace.

What makes this part of the barrier even more difficult to remove is that it requires both sides to have this same heart desire. It will not work if only one side or party extends the olive branch. If only one is willing, all too often the offer is rejected over and over until the one reaching out stops offering. Anger, frustration, and a "who needs you anyway" attitude gradually sets in until they nearly forget there is anyone there to extend peace towards. The wall becomes a permanent fixture, adjustments are made, and, sad to say, people grow accustomed to separation. But if both sides really want peace, then this part of our wall can be removed also.

Level three is identified as "Fair Compromise." Our scripture for this point is Php 2:3,4,

Most divisions are the

result of childish thought and actions

Anyone who is active in a family or in an ecclesia knows what fair compromise is all about. It is simply a matter of settling differences by mutual concession.

An example of fair compromise in the case of Israel and Egypt involved the desire of both for the Gaza Strip. The compromise accepted was that Israel would keep ownership and control while Egypt would be allowed free use and passage. Determining what are negotiable items for compromise and what is a non-negotiable principle demands large degrees of the spirit of the Lord, patience, and wisdom.

Brother Russell gives very sound advice on these things. Volume 6 in the chapter entitled Order and Disciple (pages 309-328) is especially to the point. "The Assembling of Ourselves Together," "Character of the Meetings," "Doctrine Still Necessary," and "Let Every Man Be Fully Persuaded in His Own Mind" are select subsections that I highly recommend all consider carefully.

I would like to emphasize that I am speaking in regard to terms for fellowship, not eldership. That is a topic by itself. Brother Russell was very broadminded in terms of fellowship. Another specific reference you may like to read is in Reprint 5284 entitled "Doctrines More or Less Important."

If peace is to be gained among us as individuals in the family, ecclesia, or in the broader Bible Student movement, each party’s viewpoint must be examined for the purpose of finding ways to have a fair compromise or solution, something that will be fair to both sides without involving principle. Fair compromise means there must be communication, listening to and trying to understand one another. It probably will also involve a readiness for both parties to apologize for things said or done wrong in the past and a willingness to forgive one another.

Fair compromise will reduce another level of the barrier.

Level four is the necessity for "Leaders with Courage and Vision."

As is too often the case, leaders do not always reflect the desires and will of those they lead. This was brought to mind during the last election the United States held for the office of President. One of the primary reasons often given as to why a new president was elected was the perception that the former president was out of touch with the common people!

When Anwar Sadat signed the peace treaty with Israel, it took great courage and vision. His Arab brothers considered him a traitor. He became a hated and hunted man. He was eventually assassinated because of what he did. He had been aware that something like that would eventually happen to him, but he risked his life because he believed strongly in the vision he had for peace instead of conflict and war and division!

It also takes vision; not temporary vision or earthly-minded vision, but eternal vision. In other words, how might I view present conditions regarding walls and division in the light of eternity?

In regard to some of the divisions in the Bible Student movement, three questions I often ask myself to keep a proper perspective—and which I propose you also may wish to ask yourself—are:

2. How about the Apostle Paul? Do I honestly believe that he would be party to one group at the expense of dis-association from others?

3. Based on those answers and, even more importantly, is it pleasing to the Lord how I treat some brethren?

Other translations for brawlers use the words not quarrelsome, one who doesn’t pick fights, and not argumentative.

The words striker and brawler are just the opposite of peacemakers. Modern day strikers and brawlers would be defined as those who breed controversy and generally cause division and trouble.

This, as stated before, does not mean that differing points of view are never to be raised for fear of causing trouble. It simply means that one would not bring up a certain topic for the specific purpose of causing division or stirring controversy.

Again the Apostle Paul had a few things to say on divisions that should be mentioned. Two seem paradoxical, but apparently the Lord is over-ruling matters in such a way that it serves his purposes. Paul says divisions are: 1) carnal, and 2) necessary! Let’s look at each of these briefly.

Are you and am I courageous? Am I standing on principle or immaturity? Do I have the oneness of the Body in mind when thinking of different brethren from whom I am separated?

When I joined a Protestant Baptist church in my early twenties after being raised a Roman Catholic, there was a story told that might fit in well here. Perhaps you have heard it in another version. It goes something like this:

A Baptist dies and was taken to heaven where he was given a tour and orientation of his new environment. This Protestant was surprised to see a great wall. He asked in a loud voice, "What is this wall for?" The guide replied, "Shhh. Speak softly. The Catholics are on the other side and they are not supposed to know Protestants are allowed here!"

I hope we don’t expect walls in heaven! Walls are made by men, not God.

Let me close with three remarks:

1: Divisions among the brethren have always irritated and puzzled me. I am searching for solutions and answers too. My search doesn’t end at the conclusion of this discourse. If you have any experiences where conflict has been resolved using these or other points, I would very much like to hear them. Mr. Sasson concluded one of his points by saying, "Someday our children may come to us and ask why we never achieved peace. I would like to tell them AT LEAST WE TRIED!"

2: I am not expecting that where there are multiple classes they will unite, however I am very hopeful for individuals to be able to resolve some of their differences by using such tools as these given. It would be wonderful if ecclesias could at least unite for fellowship, but I am not sure it will ever happen. However, there are some places where the walls of division are coming down. My suggestion would be that where this is happening, try not to keep rebuilding those old walls with negative words, actions, or attitudes. Encouraging division by making one side continually right and the other side continually wrong is to be avoided.

To those of you who find ways to go around or over or through some of these existing walls, to those who find ways to associate or fellowship with brethren whom they do not meet with regularly, I support and encourage you. I highly recommend this course of action.

3: This matter of peace in our relationship with our brethren is only one question on our final exams as to whether we are to be acceptable members of the Body of Christ. However, I think it is a primary and essential one. A favorite text of the Bible Students is Heb 10:25,

"Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as you see the day approaching."

The next verse suggests just how important a matter this assembling of ourselves together is, for he says:

"For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins."

The point I wish to make is that if we tend to judge our brethren as not worthy or acceptable to fellowship with, we place ourselves in a very dangerous undesirable position with the Lord. The context is talking about second death!

Brethren, I believe these are issues that we would do well to consider as we tabernacle here in the flesh amongst the Lord’s people. I am sure that there will even be occasions to think upon these very points while we are assembled here this week when challenges to peace and harmony arise. May these suggestions of Praying for the Peace of Jerusalem bring you closer to the brethren and usher you eventually into an abundant entrance with the Lord beyond the veil.

Pray for the peace of Jerusalem and may the Lord prosper you for it.

Dear brethren, it is a privilege for me to participate in this International Convention and a special honor to be in front of you. I express my gratitude and appreciation for your effort to organize this wonderful convention. Please receive the greetings of fervent love from your brethren in Romania and especially from the class at Cluj, of which I am a part.

The subject I want to present is entitled "The Song of Moses and the Lamb." It has as a basis, Re 15:2-4 where we read:

"And I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying: Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest."

The Book of Revelation is marked by many symbols. It contains prophecies that describe the history of the true Church and that of the nominal one, the battle between truth and error, between a corrupt, false system on the one hand, and the true followers of Christ on the other hand. The last chapters of this book show the result of this centuries-long battle in which truth, right, and Christ triumph.

Returning to the prophecy cited at the beginning, it seems it has its fulfillment during the period after the appearance of the image of the beast parallel with the pouring out of the seven plagues of the wrath of God. As one may observe, we also have several symbols whose understanding is significant to this subject, for if we don’t understand the symbols of beast, image of the beast, and number of his name, we cannot know who overcomes these things.

The first symbol is a "sea of glass mingled with fire." That the sea represents discontented, restless, turbulent people in a time of trouble is the view generally accepted by Bible Students. This view is supported by these scriptures:

These prophecies are on the way to fulfillment and its climax will be, in our view, in the near future. The fact that the sea is "as it were of glass" suggests the idea that the events which take place during the period of the fulfillment of the prophecy are understood, are clear and transparent like glass to an eye of faith enlightened by the holy Spirit. The prophet David, after describing the events of the present time, makes this statement:

In Re 4:6 we again find the expression "a sea of glass like unto crystal" [which is in front of the throne]. But this time it is not mingled with fire.

The second symbol is "the beast." Revelation commentators agree that in scripture the beast is a symbol of a kingdom or government. In the book of the prophet Daniel we read:

The third symbol is the "image of the beast." The word image, or "icon" in this prophecy, seems to show a resemblance or a picture of something. Bible Students agree in principle that the image of the beast is the Protestant religious system. This system is now being rapidly developed and has papacy as its model for doctrine, expressions, and attitudes.

Here are some observations concerning the "image of the beast."

1. Its energetic former protesting seems to have ceased;

2. It does not recognize that many of its doctrines are unscriptural including the holy trinity, the immortality of the soul, eternal torment, etc. ;

3. It does not accept the teaching of the scriptures which guarantee to all people a resurrection in due time to gain life;

4. It manifests an indifference toward the prophetic word and does not recognize the signs of the times;

5. It desires to unite with Catholicism and Orthodoxy and struggles toward that goal;

6. It boasts about its popularity and the number of its believers.

All these and still other facts prove that the present state of Protestantism is not the result of the Reformation, but rather shows its decline.

The fourth symbol is the "number of his name." These words bring to our mind the scripture which says:

This enigmatic number refers to the "beast" which is the papacy supported by the "dragon" and by "his image." At the head of this great religious system is the pope on whose crown is inscribed with gems and in Latin, Vicarius Filii Dei—substitute for the Son of God.

"The Bible points out that about this time the Nominal Church systems of the world will rise to great prominence again in connection with the Civil powers. . . . It will be during the power of this so-called ‘queen,’ for a little season, that the world will be under a great strain as respects any presentation of the Truth. And those found loyal to God and to principle will doubtless suffer therefor." (Volume 4, p. iii)

In harmony with this thought, I would suggest for your consideration these questions:

1. Is it possible that a new religious dictatorship might appear under whose ill-fated authority the Lord’s people would suffer violence? Would this mean a final and crucial test for the last members of the Church?

2. Could the ten horns of the beast in Da 7:7 represent a coalition in a new hypostasis of strongly developed states that impose their will on the world?

3. Could the two horns of the beast in Re 13:11 represent politics and religion, showing their united and intense activity to preserve the old order?

4. This beast had horns like a lamb. Does this suggest the democratic and tolerant spirit stated by political and religious leaders while this beast imposingly and arrogantly operates "like a dragon"?

Dear brethren, it is difficult to foresee with exactness how world events will unfold. But we are living in a period of dramatic and rapid change marked by bloody inter-ethnic and interconfessional conflicts, and a degradation of moral life unprecedented in human history. The activity of the forces of darkness and of extremist, nationalistic, xenophobic and anti-Semitic groups is on an alarming increase. The "sea"is really restless!

Do not these events show that the fire of anarchy is at the point of beginning its destructive operation?

Dearly beloved, let us now consider these elements of the prophecy: 1) the harp; 2) the overcomers; 3) the contents of the song.

Note that on this raging sea, and forming a noteworthy exception, stand "them that had gotten the victory over the beast, and over his image, and over the number of his name." How do they "stand"? Patiently, undisturbed, and unworried about the terrible troubles and difficulties that exist in the world. Their attitude proves their great faith and understanding of the extraordinary events that characterize this period of transition to the glorious Messianic Kingdom. The precious blessing of the Lord maintains them on this raging sea.

The overcomers have harps in their hands. We believe these harps represent the Old and New Testament, the entire revelation of God. The strings of the harp could well represent certain fundamental truths of the divine plan.

And who are these overcomers? Evidently these overcomers are not nominal Christians and probably are not members of the Great Company since all these are slaves of false systems. These wonderful overcomers cannot be other than the faithful followers of the Lord, the little flock.

Do we also desire to be accounted of the Lord to be among those approved by him? I think we do! This means, my dear brethren, that we all have something to do now while the "sea" is roaring and threatening us with its waves. The Lord wants us to not be frightened, to not stagger, but to live in his presence by faith and obedience of heart.

It is our privilege to uphold the truth, to intensify our zeal, to witness to our Lord’s presence and Kingdom. Besides a full consecration, I think it is necessary to prove our deep humility and accurate knowledge of the Lord’s word. United in the holy bond of heavenly love, we should be watchful and continue to hope unto the end. Thus, and only by the Lord’s grace, shall we be able to overcome the beast and its image, and sing the most sublime hymn ever sung or ever heard: "The Song of Moses and the Lamb." The author of this great hymn is Jehovah God Himself.

Why is it called the "Song of Moses and the Lamb"? It is reasonably supposed that the first five books of the Bible were written by Moses. He was the mediator of the Law Covenant at Mount Sinai. It is obvious that the sacrifices of that Law typified the "better sacrifices" through which atonement between God and man is accomplished. Moses sings the glory of God. Here is what he says:

"And they sung a new song, saying, Thou art worthy to take the book and to open the seals thereof, for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people and nation."

How wonderful was the song which was brought to us on the occasion of his birth, how wonderful were his words and the works he performed during the 31/2 years, how wonderful were the witnesses of his followers throughout the Gospel Age!

So we can notice that the entire divine testimony is harmonious whether it is given by the Law, the prophets, the Lord, or by his apostles. And this ensemble conducted by the holy Spirit reproduces the most beautiful and perfect song—"The Song of Moses and the Lamb"—the song of redemption and re-establishment.

The verses of this song are "Great and marvelous are thy works, Lord God Almighty." Oh how few know sufficiently the plan of God to be able to sing these verses and admire the greatness of His works. The glory of the things of God cannot be admired except by the overcomers who by faith recognize and accept the due time, the time of the re-establishment of the people to Edenic conditions.

"Just and true are thy ways, thou King of saints." Yes, we can sing now the justice, truth, mercy, and immense love of God in all His actions. We know that there will be a time of blessing for poor mankind, for the poor groaning creation. The overcomers rejoice in the privilege of proclaiming to others the ways of God which are always just and true.

"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy; for all nations shall come and worship before thee; for thy judgments are made manifest."

Here is a finale as wonderful as the hymn! It refreshes and gives strength. But how small is the number of those who sing this song in every circumstance. In comparison with the great majority of so-called Christians who have false creeds, the overcomers sing with pathos the song of the re-establishment of all things:

"All nations shall come and worship before the Lord."

All the earth will become a vast garden of Eden, the everlasting home for the well-being and happiness of all mankind.

If there still are children of the Lord in the bondage of mystic Babylon who are sitting by its tumultuous rivers and sometimes weep when they remember Zion, we do well to urge them all to take their harps from the willows, leave Babylon, and take refuge in the full liberty and joy of the children of God.

Blessed be the Author of this song, Jehovah the Almighty. Blessed be the overcomers. And blessed be the hearers of this most sublime hymn, "The Song of Moses and the Lamb."

Amen.

Dear brethren in our lord jesus Christ. I greet you with the words of our dear Redeemer: "Peace be unto You!" Please accept the greetings from the brethren of the Ukraine.

The topic which we have chosen to speak on is "The Acceptable Year of the Lord and the Day of Vengeance of our God." From the prophecy of Isa 61:1,2 we read:

"The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn."

Our Lord read this prophecy when he came to Nazareth, where he had been raised. From the Gospel of Luke we read:

In the prophecy we have read, we notice that our Redeemer did not mention the Day of Vengeance. Why not?

First, because it was the beginning of his mission. It was the dawn of the Gospel Age, already mentioned as the acceptable year of the Lord. At this time the wheat had not yet been separated from the chaff as prophesied by John the Baptist:

When sending out his disciples, our Lord told them:

At that time Israel still had the special favor mentioned by the prophet Daniel:

Thus we see that when Jesus quoted Isaiah’s prophecy, he did not mention the Day of Vengeance. It was only the beginning of his mission, the preaching of the gospel, good tidings of great joy, and it would not have been proper to quote the prophecy with such a message.

In Ec 3:1 it is written that there is a time to every season and purpose. And when we read the Studies in the Scriptures we find the thought that time is a very important element in God’s Plan. Therefore when our Lord quoted or uttered any words, he was careful to draw attention to the time element. After the death of our Savior, Israel’s favor lasted another 31/2 years. After that time, favor was given to the Gentiles. The first Gentile called was Cornelius.

But let us ask ourselves: Would that have been the proper time to mention the Day of Vengeance spoken of by the prophet Isaiah? Jesus said:

These words were probably uttered by our Lord at the end of his mission. Again we might ask: Why, in this year of God’s favor, did the nation of Israel have to be punished, to receive vengeance? In Matthew we read:

We know from history that in 70 ad Jerusalem was besieged by the Roman army. The city itself was destroyed, the Temple was burned, and about a million of her inhabitants were slain. Again the question arises: Was this prophecy about the acceptable year of the Lord and the Day of Vengeance of our God directed exclusively to the nation of Israel, or could it be applied to the whole Christian world?

As we have stated, the year of the Lord’s acceptance is the Gospel Age. We know that the favor which the nation of Israel had, and which they lost 31/2 years after the death of our Lord, passed at that time to the Gentiles, since then called Christian nations. The Apostle Paul, known from his own statement that he was an apostle to the Gentiles, tells us:

This means that all true Christians from various nations are called by God to become spiritual Israelites. Therefore the prophecy foretold by Isaiah will have its fulfillment with reference to Christendom also. Is this not reason for joy, knowing that the year of acceptance is also for us, even if we are not the Israel after the flesh? This wonderful favor of the Gospel Age covers a period of almost two thousand years.

But in connection with this, the question arises: Will the other part of the prophecy be fulfilled, the words referring to the Day of Vengeance? We answer: Yes, it will be fulfilled.

We will then ask a similar question: Why should this Day of Vengeance come upon Christendom? As we mentioned before, Israel had to be punished for the blood of the prophets, from the blood of Abel to the blood of Zacharias, and for crucifying their Messiah.

What is the reason for punishment upon present day nominal Christendom? During the persecution of the first Christians, Saul of Tarsus—later called the Apostle Paul—while going to Damascus heard a voice from heaven, from Christ, saying, "Saul, Saul why persecutest thou me?" At that time our Lord was in heaven, he was a spiritual being. How could Saul persecute him? According to the statement of our Lord, he who persecutes the followers of Jesus, persecutes the Lord himself. History proves this.

How many of God’s true children, such as John Hus and many others, died at the hands of nominal Christians? When we look back and see what took place in the Middle Ages or when we read the second volume of Studies in the Scriptures, we can learn many facts which testify to the terrible torture inflicted upon those, who in their hearts were obedient to God’s Word.

How many true Christians perished at the hands of the cruel inquisition, the so-called "holy" inquisition? Consider the torture and brutality perpetrated by nominal Christians in the Middle Ages. Compare these acts with the stonings of the prophets, for which the nation of Israel received their punishments. We will see that Christendom, particularly the religious system of AntiChrist, committed more terrible acts upon the Lord’s saints than anyone else. Should no one be held responsible for such wrong doings?

Again we may ask: Who will execute vengeance for the spilled blood and for the cruelties and persecutions committed? The children of God should not retaliate. The Apostle Paul in his epistle to the Romans said:

Jesus, in telling his disciples the parable of the necessity of prayer, and of being strong, said:

When we turn our attention to the book of Revelation, we find these words:

We understand that this killing is not literal. It is self-denial, and faithfulness, and suffering with Christ. Many religious denominations use these texts to support their belief that a man has an immortal soul, but they forget that the Bible speaks of blood as a soul. As the blood of Abel called for vengeance—for God’s justice observes everything—similarly the blood mentioned before spoke by deeds; it was not something separated from flesh.

According to these words we see that there had to be a certain number of killed ones. And when that number was completed, revenge would follow. In the seventh chapter of Revelation we are told that the full number of the Church consisted of 144,000 members. In the 14th chapter we read:

In the prophesy of Isaiah (63:1-4) we have a description of similar events, that he who comes from Edom—our Savior—tramples all of them in his fury.

We return once more to the book of Revelation. He who sat on the cloud is our Lord during his second presence. These events take place during the harvest of the Gospel Age. We see that when the earth is reaped, the end of the harvest comes and the number, which was mentioned when we read about the souls slain under the altar, will be fulfilled. Subsequently the vine of the earth has to be gathered, or the tares as mentioned by our Lord in a another place. The work of treading is during the time of trouble.

According to the prophecy of our Lord this trouble will befall nominal Christendom, so-called spiritual Babylon. In Re 14:20 we are told that the blood came out of the winepress, as high as the horse bridles, for one thousand six hundred furlongs. In the same book we notice that the specially designated time for the Church’s persecution is described as a certain number of years: 31/2 years (time, times and half a time). The same period was shown as 42 months, which when changed to days is 1260 days. Applying a similar conversion we will now change furlongs to fathoms.

According to the old way of counting, one furlong contained 90 fathoms. When we change 1600 furlongs to fathoms, we have 144,000 fathoms. This number is familiar to us. It is the number of the Church. This day of vengeance, as the scriptures state, is only for the Church.

Horses in the scriptures represent doctrines or teachings; bridles represent those who lead by these doctrines. This would mean that vengeance for the Church will reach the highest religious powers—the heavens of the present time are rolling together and being prepared for the symbolic burning. The Apostle Peter speaks about this in his second letter:

As we see it this Day of Vengeance is just before us. To us this is an evidence that the number of the Church is not yet filled, the high calling continues, and the door is not yet shut. Therefore let us not slacken in running for the reward, which is still before us. Let us work while it is day, because the night is coming in which no man can work.

Let us remember that after the dark night an everlasting joy awaits us, an everlasting convention, which we will never have to leave. I wish all of you this everlasting joy, that all of us may be found worthy to be there, that our Lord by his merit will cover our imperfections and receive us cleansed and fit into his everlasting mansions. To Him, our Father, and our Redeemer Jesus Christ, be the glory now and forever. Amen.

It has been ten years since we had the privilege to be here. Sr. Winnie and our daughters join me in saying we are happy to see all of you continuing faithful. Your brethren of the Metropolitan Detroit ecclesia and surrounding areas send you their warmest greetings in the Lord.

In the late 1960’s an American film actress came to the Dawn offices in New Jersey. She was doing research into the life of John Reid, a Seattle newspaper publisher and social activist. She asked a rather strange question:

"Can you tell me perhaps what message Mr. Reid could have heard from a preacher named Charles Russell in Seattle in the summer of 1911? That message may have changed history forever. Something Russell said caused this man to fight like a champion for the poor and the powerless. He went to Russia and became a chief propagandist for Lenin of the Russian Revolution over about ten years. Russian royalty ended. European royalty was removed from the scene and western society was plagued and harassed by communism for decades. Many poor people received new hope for a time. A whole new other voice was heard to try to address the needs of mankind. Reid is the only American to be buried in the Kremlin. Something he heard at that convention affected him greatly."

The brethren were able to say that Brother Russell preached about the great changes in the rulership of earth.

Brethren, do we often take the Truth for granted? Do we fail to remember the Lord’s passionate concern for mankind and for his Church? Do we have full trust in the Lord’s control over us and in earth’s affairs? Do we believe the Lord through the prophet Isaiah in chapter 55, verse 11, when he said:

"So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."

The Lord has affairs exactly where he wants them. We need not slacken our efforts to put out Truth when politics and religion re-assert themselves, not even when a few honorable social schemes are promised or put into effect by shaky leadership all about us. Some coming events will be delusions to all mankind and possibly even to the "very elect." Satan himself can become an angel of light and all Christians must test the spirits or messages carefully.

Present Truth did so very much to give Christians the world over a deeper insight into character development. It also did something the Lord wanted as well in modern times: the examination of the immortality of the soul and other false doctrines has exposed the urgency of the problems on our planet. There are physical problems:

1. Death and dying; and

2. Improper planning for future generations.

Human problems the world over became as important as thinking about heaven. Truth people convinced millions that immortality is not automatic. It is only for a few and must be earned at the price of great dedication and sacrifice. Only God can grant it.

Truth people have discovered how Satan lied to Mother Eve saying, "Thou shalt not surely die." And from that lie sprang all the heathen religions of these past six thousand years since the fall into sin. Just after the flood, Satan was extremely active creating false hopes of inherent immortality in the lives of early leaders, most notably Nimrod. The black arts, sorcery, incantation, magic—all grew into a system of disbelief which flourished in ancient Babylon. Nearly all of it, we know, was rebellious to the Father.

The earth was savage outside Eden. Men chose to follow those leaders who would misrepresent God, teach hatred for the death penalty, and convince men they don’t really die. Those who believed this had these views reinforced by Satan and were more able to march into battlefields because they were promised to go immediately into heaven when they died.

To this day most in this world would be shocked to learn that they still serve a blood-thirsty god in Satan. Nearly all politics of the past and present is based on the warrior mentality and the survival of the fittest. Now that man has the possibility of total warfare and the total annihilation of the race, leadership (including Satan who is adjusting his tactics) is searching for a way to keep its hold on man. Between the year 1893 and 1993 popes and leaders of all faiths have worked feverishly to unite in a common front. They are caught in a dilemma: How do you teach men to prepare to leave the planet, this physical world, and also deal with the rising tide of ideas suggesting that co-operation and survival of the race should be mankind’s main concerns?

Bible Students distributed Truth literature at the 1993 Parliament of World Religions in Chicago in keeping with a 120-year-old policy of attacking the immortality doctrine not only because it is simply unscriptural, but because it allows for an attitude of neglect of the earth and its future.

Bible Students said a hundred years ago, and they say strongly in 1994: Look to a desire to cultivate a heart of flesh and to heal those who are warlike. Believe in the message of Ec 3:19,20:

"For that which befalleth the sons of men befalleth beasts. . . as the one dieth, so dieth the other. . . all go into one place. . . all turn to dust again."

Yes, at the same time as the clear teachings of the scriptures were opened to feed the true Christians of 100 years ago, in 1914 a powerful secondary message went out to all mankind: Decide whether your efforts are earthly or spiritual. Timing is crucial.

In 1894 and in 1914 machines and knowledge made everyone think that peace and prosperity were near. Families struggled against poverty; doctors battled the curse of death and sickness; leaders fought against poverty and lack of world organization. Man’s thinking and his institutions were centuries old. Men still trusted that their kings could lead them. Down the ranks of nobles, the financially rich and influential, to the ranks of poor people, everyone tried to continue trusting as they had before.

But Europe in August of 1914 was a powder-keg of armed nations declaring their desire for peace when one assassin’s bullet in Sarajevo showed how very helpless the educated really were as all nations were forced into war. The old destructive ways had won out and 50 million died in four years. National debts grew many times greater than before. Soon World War II was fought to get revenge; then cold wars; then later came the threat of total nuclear destruction.

Human institutions, kings, and finances all failed. The Lord could have stopped it, but he didn’t. He gave leaders a test of how prepared they really were to lead and to bless at a time when selfish money lenders and arms-makers were saying: make war, make money. Money was available for artillery but not for peaceful development.

In 1917 poor Russian peasants marched and sang hymns as they starved in the bitter cold. As they had done before, they approached the Russian Winter Palace begging for food, and expected to receive it. Inside royalty and nobility danced and ate. The Czar and the army were nervous. Their decision was to trample hundreds of peasants with their horses and cut them to pieces with their sabers in the name of order. God and our Lord put the question to the poor: "Are your needs being met by those who claim to be managing my affairs on earth?"

From that one act, and other mistakes, world-wide revolution erupted. The church—so-called Christendom—and the royalty of Europe reaped years of threat and embarrassment. They were reminded constantly during those years that mankind was earthly and far less spiritual than they had hoped.

We believe that the preaching of the time attacking the immortality of the soul had many effects:

1. Institutions, especially the church, were "weighed in the balances and found wanting."

2. Crushing debt stopped most of the reform movements.

3. Wars, greed, and wild out-of-control chemical manufacturing damaged the ecosystem of the whole world.

Scientific minds tell us that if we were able to stop all pollution tomorrow, it would still not stop the planet from dying. Only centuries of peace and renewal would help. Superhuman wisdom of The Christ is required now to undo the great damage.

John in Revelation chapter 17, verses 1-6, speaks saying:

"Come here; I will show unto thee the judgment of the great harlot that sitteth upon many waters [many peoples of the earth]. With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. . . . I saw a woman sit upon the scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns [that is, beautifully and richly arrayed—a system of world-wide religious and political power]. . . and upon her forehead was written a name: Mystery, Babylon the Great, the Mother of Harlots, and Abomination of the Earth. And I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus. . . and I wondered with great wonder."

In verse 7 we are told by the angel: "Why didst thou wonder [about the harlot and the scarlet-colored beast]?" (vs. 8) The beast "shall ascend out of the bottomless pit and go into perdition: and they that dwell on the earth shall wonder."

We read that those who support the revived beast "have one mind and shall give their power and strength unto the beast." (vs. 13) Verse 12 tells of ten kings who receive power as kings one hour with the beast, which means a short period of time.

Brethren, those familiar with verse 11 know that those with power will have seven, in fact eight different heads, eight different past experiences or styles of leadership, which is their collective strength to attempt to lead them through the crisis—a crisis which we are experiencing today. Yes, they will search for and copy the wisdom of Alexander, Napoleon, the Romans, and the Babylonian kings of old. What most interests us is the collective leadership style. The crucial question is whether the leadership now forming will, as its first priority, make careful provision to reverse the damage being done to the earth. Or will these leaders be caught up in their frustrations and hunger for power and empire and opt for yet another fit of economic and "chemical" madness, even genetic experimentation, which could remove all hope for mankind and for continued life on the planet? Does this not fit the warning, "But as the days of Noah were, so shall also the presence of the Son of Man be." They knew not the time of their visitation.

Will "giants in the land" be benevolent or hurtful? John tells us that a peaceful environment will not exist for in Re 17:14 we read: "These [kings and the beast] shall make war with the Lamb [our Lord and the glorified Church] and the Lamb shall overcome them, for he is Lord of lords and King of kings."

We can be sure that some efforts by leaders may indeed be admirable and needed. Isa 23:17 does talk of Christendom’s fornication with the kings once more: "Tyre shall turn to her hire and shall commit fornication with all the kingdoms." But verse 18 brings out the fact that eventually, after troubles, "her hire shall be holiness to the Lord."

If there will be any good motive or good intentions in Tyre [Christendom], the Lord will eventually show the whole world how the wrath [mistakes of mankind] will praise Him, proof again that our Father and our Lord Jesus carry out their works with ease. Oh how well the holy apostle Paul described the Father’s majestic character: "Behold therefore the goodness and severity of God."

So, brethren, we know the results of the conflict will be stupendous. This delights us and encourages us. How can the result be anything but glorious for the Lord?

We wish to ask another question, though, concerning Re 17:16. The language is unmistakable: "These shall hate the harlot and shall make her desolate and naked, and shall eat her flesh, and burn her with fire." What causes this surprising bitterness and destructive nature in the ten horns and in the beast, this anger shown toward the harlot? In verse 7 the angel asks John, "Why didst thou wonder? I will tell thee the mystery. . .[ vs. 8] they that dwell on the earth shall wonder."

The saints are informed beforehand. We have that assurance that the Father’s prophecies are not empty. We are also told why the ten nations and the beast hate the harlot so: "For God hath put in their hearts to fulfill His will, and to agree." (vs. 17)

We believe that the nations begin to see that Papacy’s ways are false and selfish. She is no longer fit to lead the world into the 21st century. Her ways will be shown plainly. She is eager only for power and is unable to show true love for mankind, incapable of nurturing mankind into the era of reconstruction of the Millennial Age. A whore does not make the best mother. We cannot forget the confrontation which must yet occur between Christian and Jew which will result in Jacob’s trouble. How reasonable it seems that the fundamental error of anti-Semitism, hatred of Israel’s favor, will disqualify Babylon from any favor.

Even though we are so insignificant, the Lord will use us to finish the harvest and carry out out all his purposes.

Another example of the Father having made promises concerning a grand part of the plan, how it must prosper, is of course the development and exaltation of the Church. The Church is not conquered by persecution; in its encounter with evil it is developed and exalted.

The hopes of the Church and the ability of the Church to continue to witness are our concerns along with the time and circumstances of her delivery to be with the Lord. Another concern is for those of us who have doubts and fears about how to conduct ourselves in this period of violence and change in the world today. We are not without assurance. The apostle Paul tells us in 1Ti 4:10:

"We both labour and suffer reproach because we trust in the living God who is the Saviour of all men, specially of those that believe."

Yes, in life you and I will go regularly to the doctor who has always demonstrated his skill, his concern, and confidence in helping us. We learn best from the instructor who has skill and confidence, and we are at our best spiritually when we walk confidently with the proper assurances.

Sometimes, however, like Peter who just finished walking on the water, we at times begin to sink, and we ask: Lord, give us a direct blessing or encouragement.

Have we as Bible Students failed to see the blessings all around us? Has our old creature asked the new creature: Where are your assurances that the life of sacrifice is a sound idea? Does the new creature remember and take courage from our Lord in Joh 14:1,2 when he said,

"Let not your hearts be troubled; ye believe in God, believe also in me. In my Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. [vs. 11] Believe me that I am in the Father and the Father in me; or else believe me for my works themselves."

In doctrinal and prophetic matters we are told directly by our Lord what to expect in the end times. Lu 21:24-38 says:

l Jerusalem shall be trodden down by the Gentiles until the Gentile times be fulfilled.

l Men’s hearts fail them for fear [far more fear than we have in our flesh because we are knowledgeable].

l The powers of heaven shall be shaken. Who can look at the confusion of former Yugoslavia and fail to see the shame of strange Christians using artillery to convert their Muslim neighbors; the killing of babies and senseless destruction?

l "Then shall they see the Son of Man coming in a cloud [a symbol of troubles] and great glory." (vs. 27)

l The saints receive their encouragement: "And when these things begin to come to pass, then look up [unbend your necks] for your redemption draweth nigh."

Perhaps the greatest encouragement in the verses following these is, of course, Israel’s march on to the stage of world history. It is the fig tree among all the trees [all the other nations]. Tender shoots, we know, went forth in 1878 nourished by Zionism. Remember the terrible struggle to reclaim the land, the payment to Arabs of ten times the value of the land, reclaiming of swamps, farming in the desert, millions dying in the holocaust, the victory in 1948, nationhood, the 1956 war, the 1967 war, and now the shaky peace of today. After so many fulfillments we should rejoice! If we asked for visible signs that the Father’s words do not fail, we have many, many examples.

Our Lord says to us who are watching, "Verily I say unto you, this generation shall not pass away till all be fulfilled. Heaven and earth shall pass away, but my words shall not pass away." We are enthralled in the works of the Lord. We have this sense of the inescapability of this adventure, and we are ecstatic as we take in these events. No wonder this struggle is compared to the pain and drama of childbirth. The Mediatorial Reign must be born. There is no going back. The Lord is speeding events as we speak. The Lord’s children still choose that path which will give them the best possible outcome from this conflict and they look out for the highest welfare of their brethren as well.

Yes, the "great hail" of hard truths of our day is sweeping away the "refuge of lies," the saints are being sealed in their foreheads with an intellectual appreciation of God’s word. It only remains for us to play the difficult role of the advance guard of the Army of the Saints to draw the fire and witness to the truth, and to prove our faithfulness in these evil days. We all have the freedom to be where we want. We choose to be here, drawn by the promises and assured by David in Ps 46:4,5 that God’s word will prosper:

"[the Church is] the city of God, the holy place. . . God is in the midst of her; she shall not be moved: God shall help her."

Friends, one more strong encouragement is given to us by our Lord in Matthew, chapter 20, in the parable of the eleventh hour laborers. When we realize our consecrations are very late in the Gospel Age and our flesh is so imperfect, we may feel insignificant, that perhaps we are too late to make a contribution. Not so! The parable speaks to all of us today.

We remember the story: a vineyard owner hired workers early; again at the sixth and ninth hours others were urged to start work, and again even as late as the eleventh hour. The wages were not clearly stipulated, but all were promised an appropriate reward. They were even asked why they were idle.

We know it’s not easy. There are professed Christians who don’t fight the good fight of faith, who don’t let us work in peace in the Lord’s vineyard, and who don’t encourage us to search for truth. Today some may even begin to see the accuracy of present truth, particularly how so many prophecies speak about the total collapse of earth’s institutions. Sadly many are envious of, and even hateful toward, our system of belief. Yet let us humbly appreciate our great privilege of service and continue to prove our usefulness to the Father by seizing this tremendous opportunity. How like the Father to be so gracious to us who are new to the truth, who feel capable of only modest efforts at best. Even with us latecomers, the vineyard owner—our Lord—will finish the harvest and carry out all his purposes. Of this we can be sure.

Now let’s sum up, brethren:

l God’s truth since the Lord’s presence—its awesome power—speaks to the Church and it also stuns the whole world and awakens it to try to deal with its problems until God, the Lord, and the Church will bring them out of their misery.

l Most of our modern search for justice had its beginnings in the Harvest Message. It is evident in films, writing, and politics these past 100 years and more.

l Spiritual and earthly leaders are forced to believe that man is mortal. No half-spiritual, half-earthly governments can stand because they are double-minded, and double-minded ones are unstable in all their ways, are unable to lead well.

l The earth and its oceans are in danger because of false leadership; deliverance from destruction depends totally on God and His Plan.

l If governments go counter to God’s prophetic plans to bless Israel, they will fail miserably.

l The Lord gives us many assurances that the Church continues to be developed and prepared. We are even told in some detail how the Church will finish its course. God will be in the midst of the Church to help it.

l We must never fear if we enter into kingdom work late and with only a few talents. The blessings will be great even for those who work only a short time serving the Lord.

"So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."

May the Lord add his blessing and may each of you continue to receive a rich blessing here in convention.

In Heb 13:13, the apostle Paul explains that the animals sacrificed in the Atonement Day type were sin-offerings whose bodies were burned outside the camp.

The distinctive features of the Day of Atonement were the sin-offerings. There were two sacrifices. The first was that of a bullock which was furnished by the high priest himself. Its blood was to be applied on behalf of himself and his house according to Le 16. This pictures the death of Jesus and the first imputation of the merit of the Lord on behalf of the church of the first born.

The second sin-offering on the Day of Atonement was the sacrifice of the Lord’s goat. This goat was not provided by the high priest but was given by the people. It pictures those coming from the world who accept the redemption of Jesus and consecrate their life even unto death in the service of the Lord during the Gospel age.

In Heb 10:8 the apostle talks about several sacrifices offered according to the law and that they were types of "better sacrifices." From his words we recognize the teaching that God from the beginning foresaw developing disciples who would be members of the body of the redeemer and who would have the same experiences as their master, going through sufferings, trials, and death. They would then be associated with Christ in his glory. They would have a heavenly, spiritual nature and be joint-heirs with Messiah in his kingdom.

"I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."

According to these words, one could conclude that God requires sacrifices from us. Bro. Russell writes about this matter in the first volume:

"[This text] means that we should consecrate to God’s service every power and talent we posses, that henceforth we may live not for self . . . but for, and in the obedient service of, him who bought us with his own precious blood. . . . Paul shows that it is only because we are holy that we are acceptable sacrifices. We are not holy like Jesus, who knew no sin, . . . but we have this treasure in. . . earthen vessels, that the glory of our ultimate perfection may be seen to be of God’s favor. . . . God has justified us freely from all sin, through our faith in Christ’s sacrifice on our behalf." (A226)

The apostle speaks here about the opportunity offered to some to become disciples of Christ and joint-heirs with Messiah in his kingdom. He urges them to grasp the value of the wonderful privilege offered by God to sacrifice themselves in His service by showing the richness of determination that will motivate all obedient listeners to lead a holy life conformed to the will of God. They will be able to demonstrate their faith by works and will show a burning desire to live a life of holiness. This is an exhortation to consecrate to the Lord. The body with its members is the organ of all a man’s activity. So it must be consecrated to God for a witness of its thankfulness as a living sacrifice which consists of activity in God’s service. This service is reasonable because God loved us and saved us first. God accepted us through the merit of His son which is imputed instead of actually being given to us. In Ro 6:3,4 the apostle writes:

"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 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."

Which means:

How can we be transformed as the apostle suggests? By accepting the high calling during the Gospel age, by demonstrating our faith and our love to the redeemer, our master and Lord, all of which obligates us to share in Christ’s suffering. "Though he were a son, yet learned he obedience by the things which he suffered," wrote the apostle in Heb 5:8,9. Likewise, dear brethren, if he learned obedience through suffering, could we hope to obtain glory in an easier way? Let us be faithful unto death as was Jesus, our Redeemer.

Through the sacrifices offered on the Day of Atonement, the Lord teaches us that the consecrated benefit from a special imputation of the merit of Jesus for sins committed. And by being justified through this merit, they are qualified to become partakers with Christ in the glorious function of priesthood.

In order to benefit from the merit of Christ, we have to walk in Jesus’ footsteps, we have to sacrifice our earthly rights and even our life. Christ’s merit covers our shortcomings and allows us to be a part of his body, to be partakers in his suffering, to be a part of the "New Creation" and become members of the spiritual body of Christ in his kingdom. However, for us to take advantage of these wonderful promises, we must respect the conditions of our covenant based on sacrifice and, as it is written, walk in the footsteps of our Lord and Redeemer.

Let us rejoice to be partakers of Christ’s sufferings. Let us accept this participation and drink the cup with humility and obedience, knowing that it is the heavenly Father who gives it to us to drink. Every member of the future "spiritual heavenly body" must be partakers of the suffering of Christ because the Lord said on the evening of his death, while presenting the cup of suffering to his disciples, "drink ye all of it," which means "drink everything." Don’t leave any of the sufferings for others. Let us not underestimate the great privilege we have to be partakers of the cup of sufferings of our dear Redeemer. Otherwise we could lose our reward.

It is common knowledge that there are many tribulations to endure in life. Hence the Apostle Peter, in 1Pe 4:12-14, exhorts the brethren by saying:

"Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you."

What a reassuring comfort! Regarding Saul’s calling, the Lord told Ananias in a vision:

It is not surprising that this same man, who later became the Apostle Paul, said later:

The Apostle Paul is a fine example for us. He suffered doing Christ’s work and these sufferings prepared him for this great ministry by making him compassionate and merciful. During his numerous trips, he faced many obstacles especially from the Jews. But he loved all his brethren in the truth. His sufferings enabled him to better understand the sorrows of his brethren whom he loved, as we read in Php 4:1,

"Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved."

Our participation in the work of restoring the world depends on our faithfulness in suffering for Christ as the apostle writes in Ro 8:18,

"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."

"None accepting Christ as the Passover Lamb, and thus accepting the antitype as taking the place of the type, could any longer with propriety prepare a typical lamb and eat it in commemoration of the typical deliverance. The appropriate thing thenceforth for all believers in Jesus as the true Passover lamb would be the sprinkling of the doorposts of the heart with his blood. . . realizing their sins [are] propitiated through his blood, and that through his blood they now have forgiveness of sins." (F463)

And Bro. Russell adds:

"Thus to accept our Lamb, and so to commemorate his death for us, means expectancy regarding the promised deliverance of the people of God, and therefore signifies that those appreciating and memorializing intelligently while in the world shall not be of the world; but shall be as pilgrims and as strangers, who seek more desirable conditions, free from the blights and sorrows and bondage of the present time of the reign of Sin and Death." (F463)

Let us remember Christ’s last words, "It is finished." May we discern that this means the accomplishment of his sin-offering on our behalf, that this would bring us healing and that he lives eternally to intercede on our behalf and to assist us in every time of need.

In the type two goats are given by the people. They represent the two classes of the Church of the first-born. Aaron presented the goat on which the lots were cast for the Lord and made a "sin-offering" of it. This goat was sacrificed and treated the same as the bullock which was previously sacrificed. Only those who follow the master are a part of the sin-offering and will eventually be members of his glorified body. As we mentioned earlier, the bodies of these animals (the bullock and Lord’s goat) were burned outside the camp. The Apostle Paul writes in Heb 13:13, "Let us go forth therefore unto him without the camp, bearing his reproach." This means, "Let us separate ourselves from the world and suffer with him."

The type shows us that the church must follow Jesus’ footsteps in the accomplishment of the sacrifices. Let us remember that the blood of the bullock was not applied for the people’s sins, but only for those of the high priest [Aaron] and his house, which means for the sins of the Church of the first-born. The second sin-offering [the goat] was not offered for these same persons because it was not necessary that another sacrifice be made for them. It was offered by the high priest as a secondary part of his own offering for the people. We should keep in mind this essential point because otherwise we might easily fall into error. The merit that followed was applied for all the people so that the expiation was made for all. In the antitype, it is only the merit of the sacrifice of our Lord that confers any virtue to our sacrifice.

In the type, it was not the [under] priests who offered sacrifices, but the high priest. It was his sole responsibility. This means, in antitype, that the entire responsibility rests in the hands of the Lord. As his members, we have a part with him in the world’s sin-offering. We are partakers of some sufferings which are counted as his sufferings. We ourselves could not, through our sufferings, expiate either our sins or those of anybody else. Everything is in the hands of Christ.

How wonderful is the promise given to us if we become partakers in the sufferings of our Master.

Our Lord accepts the consecrated individuals who are represented by the two goats. Those who have enough zeal are accepted as his members and offered as a part of his own sacrifice. When this work is finished and the Church complete, Christ will present the blood of the Lord’s goat (i. e. , of the Church) as his own blood and will apply it for the sins of all the people. As soon as the Kingdom of Christ is established in power and great glory, then The Christ, head and body, will take charge of mankind to deliver them from sin and death and restore them to human perfection. The goal is to bless the world and bring it back into harmony with God.

The Lord’s goat represented all of the Lord’s "little flock" of faithful followers. They are all alike, and all come by the same narrow way. What is true of this company as a whole is true of every one of it, except that the body must be completed and the all the sacrifices ended before the "blood" of the goat (representative of the entire body of Christ) will be presented on the "Mercy Seat" of Divine Justice.

Thus we see clearly that this entire Gospel age is an age of suffering and trials for those who sacrifice the human, earthly nature in order to become partakers of the spiritual, the divine nature, for the purpose of accomplishing the work of the regeneration of mankind. As soon as the sacrifice of Jesus on behalf of his "body" and his "house" was presented to the Father, the evidence of the Father’s acceptance of that sacrifice was manifested in sending the holy Spirit at Pentecost on the faithful footstep followers, those already consecrated who had walked with the Master under his direction. They were waiting for the Father’s acceptance of their sacrifices (acceptable in the Beloved) and of their begetting as sons by the Spirit of adoption.

The day will come when the sacrifice of the last member of this "Lord’s goat" will be consumed and the sin-offering forever ended. When the last members of the little flock will have completed the "body of Christ" beyond the second veil, in the perfection of the spiritual nature already begun in the new mind or will, which now controls their mortal bodies, they will obtain the promised higher r