Dear brothers and sisters! I am bringing to you greetings and Christian love from the ecclesia of the Lord’s people in Chorzow to all participants of this spiritual feast in Miskolc. Dearly beloved in our Savior, Jesus Christ, brethren, thanks be to our heavenly father for keeping us in the holy truth thus far, and for the opportunity to see the faces of other brethren, and to rejoice in the precious promises contained in this book.

I have entitled the reflections I want to share with you ‘Fellowship of Brethren.’ The theme of this talk is the words of the Apostle Paul from Php 2:1-2: ‘If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.’

Having gathered at this 9th International Convention in Miskolc for seven days, we will enjoy the opportunity of spiritual fellowship with brethren in accord with the words of the Apostle Paul recorded in Heb 10:24: ‘and let us consider one another to provoke unto love and to good works.’

It is the longing for that spiritual fellowship that has brought us here to strengthen the bonds of brotherly love and enliven them. This is a spiritual oasis in which we will be encouraged to fight the difficulties of the dreary, everyday life.

We all differ, with respect to age, gender, standard of living and fleshly attributes. However, with respect to the spirit and emotions, we constitute one large family as described by the Apostle Paul in Eph 3:14-15: ‘For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the whole family in heaven and earth is named.’

This spiritual family is bound by one common goal: service for Christ manifested through service to the brethren who desire to follow our Lord and Master. He has declared that he is not ashamed of this family and he calls its members his brothers and sisters.

We believe also in the Lord’s promise that he will be present among us, as noted in Mt 18:20: ‘For where two or three are gathered in my name, there am I in the midst of them.’ We are gathered here in much greater numbers than two or three. We rejoice in the opportunity to see the faces of brethren from many countries and from almost all continents. We may say as St. Paul expressed, that it is a grand gathering (a ‘general assembly,’ Heb 12:22-23).

Carrying out the Lord’s New Commandment to love one another will manifest itself in our service one towards another with our possessions. One finds such an example of fellowship in the early Church, as recorded by Luke in Ac 2:42: ‘And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.’ Based on these words we can conclude the following:

(1) Fellowship should be permanent.

(2) Breaking of bread is a sign of close fellowship.

(3) Prayer fortifies fellowship.

Prayer constitutes a very important link that in dicates fellowship, no matter where it takes place.

To partake of the spiritual bread of life we must be in fellowship with the Lord as well as in fellowship with his people. Him hearing our prayers is predicated on us remaining in unity and fellowship with brethren. Ps 133:1 reads: ‘Behold, how good and how pleasant it is for brethren to dwell together in unity!’

Sacrificing for others in this spirit leads to even warmer fellowship. The more presence of the noble spirit in our fellowship, the truer the fellowship. The less the presence of Christ’s spirit, the more room in the fellowship for foreign elements.

The mystery of unity in the true Church lies not in the external organization. The apostles in the first church were not guided by the wisdom and the ways of this world. The unifying factors that unite those that profess the beautiful teachings of Christ are mutual service, simplicity, and love.

We cannot stay in fellowship with the godless, those who sin against the light of the truth, or those who have taken the grace of God in vain. The basis of our fellowship is:

(1) Acceptance of Christ as the Savior.

(2) Complete consecration to the Lord.

The author of Studies in the Scriptures, pastor Russell, writes about this in the following manner. ‘... as the well-being of a human body depends largely upon the unity and harmony and cooperation of all its members, so also it is with the Church, the body of Christ. If one member suffer either pain or degradation or disgrace, all the members are affected, willingly or unwillingly, and if one member is specially blessed or comforted or refreshed, proportionally all others share the blessings’ (Volume Six, page 236).

What is the goal of our fellowship? The Apostle Paul answers this question in 1Co 14:26: ‘What then, brethren? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for edification.’ All of us gathered in this fellowship have brought our best towards building up: a smile, a warm handshake, a song, or words of life. And our master is serving us at his abundantly-prepared table.

The fellowship with the master and the brethren in Christ is the greatest joy and happiness for the new creation. Dear brethren, from various countries, what a great joy and happiness it is that the Lord has allowed us to meet here to praise and glorify his holy and noble name through our hymns and prayers, as well as through dividing the word of life found in his book!

The fellowship of brethren was portrayed in the Holy Word by means of various types and pictures. The following are just some of these.

Christ values our fellowship based on our com mitment to seek and to do his holy will, which is good, pleasing, and perfect.

We find many more examples in the Holy Word, pointing to fellowship. Brothers and sisters who manifest living faith, zeal toward God and a sincere desire to follow the Lord are our best friends for whom we are willing to give our lives, should it become necessary. Their joys become our joys, their sorrows become our sorrows.

If we follow such a course of action, growing more and more in grace and knowledge and in the fruits of the Holy Spirit, fighting the good fight of faith, according to our ability helping others, we will become more and more like our Lord with regard to character and thus obtain a closer unity with our Heavenly Father and with our master, Jesus Christ. Such wonderful unity was possessed by our Heavenly Father and Jesus Christ, who in his prayer asked for the same unity to be among the church on earth.

We are living in very active times. Almost everyone is involved, sometimes at the expense of the truth, in various political and religious movements. By this means people seek fellowship but this fellowship has nothing in common with the clarity of understanding of the teachings of God’s Word. The Word is indeed the basis of this beautiful fellowship. It is also one of the important signs of the times. Jesus talked about this very thing in his parable about the harvest, explaining that it is the time of binding the chaff to be burned.

Anyone who thinks of himself or herself highly will not be able to appreciate fellowship with other brothers and sisters because the spirit of conceit will not allow them to appreciate the noble example of others or the wholesome doctrine or any other wise advice. In order to take advantage of fellowship we must possess a teachable spirit and the desire to learn in humility regarding others above ourselves.

The fellowship with God’s people is a place of spiritual rest. I believe that our fellowship at this convention is such an oasis. It will, however, be up to us to make our fellowship fruitful and blessed.

Dearly beloved in the Lord! Dear Brothers and Sisters! Let us open our hearts widely one towards another and pour out the fragrant oil whose pleasant aroma will stay with us throughout the convention and for the rest of our earthly pilgrimage.

This longing was expressed by the Psalmist: ‘My soul longs, yea, faints for the courts of the

Blessed are those who dwell in thy house, ever singing thy praise! [Selah] Similarly as birds feel the warmth, protection and rest in their nests so did the Psalmist feel in the house of the Lord. Let us feel the same way as we sing in a hymn: ‘the fellowship with the saints will comfort us.’ Amen.

But many scriptures in both Old and New Testaments point out a greater significance. By the Exodus our God has shown how He will eventually deliver His church and the world of mankind from the bondage of Satan, sickness, and death.

Let us look at the principal features of the Exodus and their significances. Detail can generally be minimized or omitted to give somewhat more attention to things which affect us today. This introduction will suggest lines of further Bible study in connection with several of the topics.

There need be no altercation over the suggestions below. If the Christian agrees, the responses to Pharaoh’s compromises suggest healthy outlets for spiritual zeal. If he does not agree, time itself will show what is right.

Exodus

One of the three longest types in the Bible is the Exodus picture, chapters 7-15. (Only Joseph, Ezekiel’s Temple, and the tabernacle are comparably long, but most of them are not one continuous type.)

Now let us review the Exodus: Moses comes to Egypt and demands of Pharaoh that the Israelites go 3 days journey into the wilderness. Pharaoh refuses. There are several plagues, and then the firstborn of Egypt are slain, while the firstborn of the LORD’s people are passed over. Then for a few days the Israelites journey towards the wilderness (desert), free of Egyptian influence. Next, Pharaoh pursues, the Lord delivers all His people across the sea, and the Egyptian army (including Pharaoh) is destroyed in the sea. Thereupon the Israelites sing a beautiful song of thanksgiving for their deliverance. Finally, they do what they were called to do—they go three days journey into the wilder ness, to serve the LORD their God.

In addition, there is a picture within a picture: Ex 12 gives the Passover in detail. Its strange placement is also interesting. But here we are interested in the larger picture.

The Symbols

Now for a harder question: Who does Aaron represent? the spokesman for Moses? Aaron would represent the true church, who speak for Christ ( Mt 5:14, reflecting Joh 8:12). Then the Israelites are the LORD’s people, and the Egyptians are the people of the Adversary.

The period of the plagues (which are evils) would picture this present evil world, particularly this Gospel Age feature of it (beginning when Moses arrives, or at Christ’s First Advent). The deliverance of the firstborn of Israel and the destruction of the firstborn of Egypt would picture the completion of the church of the firstborn (the heirs of the LORD’s Kingdom) and the destruction of the heirs of Satan’s Kingdom (by virtue of destroying the kingdom of this world, which leaves nothing to be inherited).

When the LORD’s people leave Egypt they are out from the influence of Pharaoh. That is, during the Millennial Age—the Restitution Kingdom—the LORD’s people (the resurrected world) will be out from under the influence of Satan, because he will be bound. But some time later Pharaoh pursues them. Re 20 tells us that Satan will be loosed for a little season at the end of the Millennium. But the LORD will deliver His people—the regenerated world—while Pharaoh/Satan will be destroyed once and for all.

Then the Israelites sing a beautiful song of thanksgiving for their deliverance. Imagine what rejoicing there will be when Satan, sin, sickness, and death are destroyed once and for all! And then they go three days journey into the wilderness to serve the LORD their God to picture for us the perfect ages of eternity. (End of type in Ex 15:22)

There is thus far a good summary of these things in Studies in the Scriptures, Volume 6, the first two or three pages of the Passover chapter (pages 457-459 in most English editions).

First Lessons

Two lessons may now be drawn from the Exodus picture:

(1) The firstborn of Israel are not delivered until the time when the firstborn of Egypt are slain. That is, we may be assured the church of the firstborn will not be complete until we see the heirs of Satan’s kingdom being destroyed—until we see in progress the final overthrow of this present evil world—Armageddon.

More Details of the Gospel Age

Viewing the reality, Jesus’ active role is connected with the beginning of the separation work. That is, Christ’s return begins the harvest work of separation, as shown in Re 18:1-5.

This division of the 10 plagues into 3 + 7 is also shown by the ‘seven last plagues’ in Re 16.

[The background for the seven events in the Last Day is found in Jos 6. The seven priests with the seven trumpets march around Jericho on seven successive days. On the last day they march seven times. The former, which divides the entire Gospel Age into 7 periods, gives the setting for the seven trumpets of Re 8:2-11:19 , the seven seals of Re 6:1-8:1, and the seven letters to the seven churches (periods of the church) of Re 2:1-3:22 .( Some would add the seven parables of Mt 13. Note also in Le 8 the consecration of the priesthood in seven days, as a type of the consecration of the royal priesthood spanning the entire Gospel Age.) The seven circuits on the last day give the setting for the seven last plagues of Exodus and Revelation.]

Second Lesson

A significant implication of the plagues is:

(3) The LORD has several (7) different and successive works to do between His return and the establishment of His Kingdom in the earth.

Pharaoh’s Four Compromises

The LORD had said, ‘Let my people go that they may serve me.’ During the first three plagues Pharaoh flatly refuses. But after the LORDmakes a distinction between the peoples, from time to time Pharaoh’s offers compromises: Go sacrifice to your God in the land, or I will let you go... only you shall not go very far away, or Leave your children behind, or Leave your sacrifices behind. To the Christian during the harvest time the danger of these compromises has special significance:

In resisting these four compromises of the Adversary, the completeness of our consecration during the harvest period is illustrated: We are to come out of denominationalism, we are to leave its spirit altogether behind, we are to teach the gospel truth as far and wide as we are able, and we are to use everything at our disposal to do it!

The Plagues

Now let us consider the plagues. What are the major events represented in the plagues?

The first three plagues, which occur before the harvest/separation, are given only in Exodus. The following suggestions appear reasonable:

(1) Waters turned to blood. Christianity overthrew Heathendom. Christianity, born in a small conquered nation and rejected by most of the people of its origin, peacefully spread the word of the gospel and thereby destroyed Satan’s 2000-year old religion, backed by all the might of the most powerful empire of the world. Having tasted Christian doctrine, heathen doctrine could not satisfy—could not be drunk.

(2) Frogs. The Reformation damaged the Papal Roman Empire. Reformers, true and false (shown by frogs), entered into every facet of life.

(3) Lice. The French Revolution shook Christ endom. The absolute monarchies gave way to limited monarchies to stem the flood of peoples (as in Re 12:15-16). The damage to Papal government made possible the Bible societies and their work in mass distribution of the Word of God throughout the earth. This the magicians (e.g., priests of the mass) could not counterfeit.

Following Christ’s return about 1874 the following identifications are suggested for the plagues:

(1) Flies. The call to come out of Babylon sapped the spiritual strength of rigid Protestantism, reducing it towards the level of Catholicism. ( Re 18:1-5. Similarly in Ge 19:1-26,2Ki 2:1-11) The harvest message proclaimed that this present evil world is doomed, and that Christ’s Kingdom will entirely displace it. The end of Gentile Times was declared due in 1914.

(2) Murrain killed the cattle—the first destructive plague. World War I spelled the end for most of the kings of Christendom. The war also permanently eliminated the monetary standards of Europe in August 1914 (Ashby Bladen, Forbes, December 22, 1980, page 72).

(3) Boils. The next major world event was the Depression. Its influence on fundamentalist Protestantism was disastrous. Louis Cassels writes, ‘By the early 1930s, the modernists seemed to have won the fight. Fundamentalism was relegated to the fringes of Protestant life. Major denominations and theological schools came under virtually complete sway of liberals’ (’Fundamentalism Rising Under Another Banner,’ United Press, ca. 1958). Those fundamentalists, who had called truth ‘heresy,’ were now heretics in their own denominations; hence Re 16:4-6.

[Fundamentalists were those who avowed belief in (1) the infallibility of the Bible, (2) the virgin birth of Jesus Christ, (3) Jesus achieved a ‘substitutionary atonement’ for sin, (4) the bodily resurrection of Christ, and (5) the expectation of Christ’s return to establish his kingdom on earth—all good choices, though the wording of a few could be improved. But among them, Calvinists absolutely denied that Christ died for all, evangelicals made non-scriptural words a test of faith (e.g., trinity, or triune), and the majority condemned most of mankind to an eternity of torture, while arguing over whether God or Satan was to blame.]

(4) Hail—the second destructive plague, which destroyed two of Egypt’s four crops. The next major world event was World War II. (Hail seems particularly appropriate to the extensive aerial bombing of this war.) The war was inconsistent with liberal theology of a world evolving into a great society; so Cassels continues, ‘There are few modernist theologians left to uphold the ‘winning’ side of the 30-year old debate.’ These preachers had been scorched by the sunlight of Bible prophecy, Re 16:8. (Liberalism of the Harry Emerson Fosdick type was displaced by ‘neo-orthodoxy.’ Hence Re 16:9 allows that they may have changed their ways, but it was not in a way that glorifies God.)

The proper Christian response is not ‘Aha, it served them right,’ but compassion on the system’s many victims: ‘Here is the Bible light, this is the hope.’ Do unto others as you would have them do unto you.

Timing of Pharaoh’s Compromises

The times at which Pharaoh proposes his compromises is interesting. They would appear to correlate with the times of special activity by the Lord’s people. The first two are in conjunction with the first plague after the harvest separation begins, which by interpretation would be between 1874 and 1914:

(a) Go sacrifice to your God in the land/ denominations—suggests the resistance the Lord’s people met to the call Come out of Babylon, up to World War I.

In connection with the 5th of the 7 last plagues,

Finally, just before the last plague,

If the three occasions of these four proposed compromises result from three calls to come out of Babylonish conditions, it suggests further study of the three times Elijah was called to leave a city for another place before being taken up (a picture of receiving the reward of the heavenly hope), 2 Kings 2:1-11.

Effects of Plagues on Christendom and Israel

Above has been suggested the systematically detrimental effects on Christendom of every major world event since about 1874. Side by side, one may show how each event has been systematically beneficial to the heavily-prophesied restoration of the Jews to Israel. (Detailed discussion is beyond scope here.)

The Passover

Christ’s First Advent could hardly have waited until Armageddon! It would appear, then, that the Passover is shown just before the Exodus begins in order to remind us that it is Christ’s ransom sacrifice at His First Advent that leads to the deliverance of all the peoples from the world of sin, sickness, and death.

The Feast of Unleavened Bread

Lastly, let us put in mind the practical lessons, to apply them to ourselves and for the benefit of others.

Archaeological and Historical Background

A lad of seventeen, Joseph was sold successively to Midianite traveling merchants (called Ishmaelites), and the Egyptians about BC 1852, during the reign of Sesostris III. Towards the end of this reign Joseph was falsely imprisoned. [Sesostris III (1878-1843) warred in Canaan and apparently conquered as far north as Shechem; this may explain why Jacob’s family could travel freely to Egypt and why Joseph was allowed to bury Jacob in southern Canaan.]

In the second year of the new king, Ammenemes III felt insecure and imprisoned his butler and baker (likely on charges of food poisoning), where Joseph interpreted their dreams. In the fourth year of Ammenemes (BC 1839) Joseph was exalted to the highest office in the king’s government. After that year, and seven more, the famine began; in the ninth year Jacob and all his family moved to Egypt, BC 1830.

[Archaeology records that Ammenemes III began as a warring pharaoh, like most of his Dynasty 12 predecessors, but later became a peaceful pharaoh. From his 4th through 18th year the stone quarries at Hammamat were idled (covering the year Joseph came to power, the seven years of plenty, and the seven years of famine). During his reign 90 square kilometers of new farmland were opened up in the Fayum district southwest of Memphis. The nomarchs, or regional rulers, were unusually wealthy early in Ammenemes’ reign, but they appear impoverished later on (due undoubtedly to the seven years of famine). Ammenemes brought the Middle Kingdom of Egypt to the apex of its glory. The hand of the LORD and of Joseph may easily be seen in these things.] Just as Joseph saved the world of that time, so a greater than Joseph is Saviour of the entire world of mankind.

Jacob died in BC 1813, the 30th year of Ammenemes III, and Joseph was given leave to go to Canaan to bury him. Sixteen years later Ammenemes died, after a 45-year reign, and his son and daughter took the throne. The dynasty ended eleven years later, BC 1786. Twenty-seven years later Joseph also died. Then a new king arose over Egypt, who knew not Joseph. [The Hyksos overthrew Ammenemes’ dynasty.] These Hyksos kings were the original builders of the capital city of Avaris (Hatwaret, later renamed Raamses), about BC 1720. (The Hyksos were merchants and craftsmen, who apparently stepped into a power vacuum. They were immigrants of mixed Semitic and Hamitic stock. They introduced horse-and-chariot warfare into Egypt.) Moses was born BC 1696 and adopted by Pharaoh’s daughter.

The so-called Great Hyksos dynasty reigned in the 17th century BC. The greatest of these was Khian, or Iannas (the Jannes of 2Ti 3:8), who reigned 30-40 years and reunited upper and lower Egypt. Early in his reign Moses left the royal court (perhaps dissenting from Khian’s methods and practices) and fled Egypt.

Later, an Egyptian queen left the following monument to the Exodus:

‘I have restored that which was ruins, I have raised up that which was unfinished since the Asiatics [Hyksos] were in the midst of Avaris [Raamses] of the Northland, and the barbarians [Israelites] were in the midst of them, overthrowing that which was made...’

Ex 31:1-6

Dear brethren, it would be easy for each of us to discuss the important people of the Bible. It would be easy also for us to take a type and to talk about its antitype. For example: Joseph is an undeniable picture of our Lord, Elijah of the Church class, David of the militant Church, Cyrus of our Lord.

We can easily locate many other characters because we know them. We can immediately give them a signification. On the other hand, the Bible indicates other characters who did outstanding work, but we rarely consider them, if ever. However, they have their place in the Word of God and have done grand works.

Dear brothers and sisters, let me speak to you about two extraordinary characters from the Old Testament. Their short story is registered in only a few verses, but their works, based on extremely important wisdom from heaven, were phenomenal. I am talking about Bezaleel and Aholiab.

We find the necessary information about our study in Exodus chapter 31, verses 1 to 6. ‘Then the Lord said to Moses, See, I have chosen Bezaleel son of Uri, the son of Hur, of the tribe of Judah, and I have filled him with the Spirit of God, with skill, ability and knowledge in all kinds of crafts, ‘to make artistic designs for work in gold, silver and bronze, to cut and set stones, to work in wood, and to engage in all kinds of craftsmanship. Moreover, I have appointed Aholiab son of Ahisamach, of the tribe of Dan to help him.’

Dear Brethren: this account shows us Bezaleel as an artisan and Aholiab as his assistant. This story, so short, may seem ordinary and unimportant. It is our job now to put it into context and analyze the mission given to these two men. Only then we will understand that the story holds a wonderful aspect of God’s Plan.

It happened after leaving Egypt, when the Eternal gave instructions to Moses how to build the tabernacle. We can see that the choice the Eternal made did not happen by chance. The simple significance of their names and the duty entrusted to them will enable us to understand the precise lessons given in these two characters.

The narrative shows that God looked with favor upon Bezaleel and his assistant Aholiab. These two characters, particularly talented and gifted by divine wisdom, were the craftsmen of the literal tabernacle which assisted the nation of Israel while progressing in their travel to the Promised Land.

Dear brethren, the goal of this study is to see and understand how by these two characters Christ and his Church are wonderfully pictured as craftsmen of the antitype, that is the spiritual tabernacle. Let us read again what was said about Bezaleel. ‘Then the Lord said to Moses, See, I have chosen Bezaleel son of Uri, the son of Hur, of the tribe of Judah, and I have filled him with the Spirit of God with skill, ability and knowledge in all kinds of crafts, to make artistic designs.’

The name of Bezaleel, who was captain of the project, was chosen by God. What a wonderful picture of our Lord Jesus Christ. What did the prophet Isaiah say about this subject in chapter 7 verse 14? ‘Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel.’

This same prophet gives us complementary information in chapter 11:1, 2. ‘A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. The Spirit of the Lord will rest on him—the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the Lord.’

The image of Bezaleel has even more significance because of the meaning of his name, ‘God’s shadow.’ Dear brethren, is this description connected with the one of our Lord? Let’s read Heb 1:1-3. ‘In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. The Son is the radiance of God’s glory and the express image of his being.’

I think there is no doubt that Bezaleel (the shadow of God) is a picture of Jesus Christ (the reflection of glory and image of God the Father). Our story tells us that Bezaleel ‘was the Son of Uri.’ Does this detail have any meaning in comprehending this passage? I think nothing is superfluous, because Uri means ‘light.’

Isn’t it again a wonderful reference to our Lord? Let us not forget the witness of John the Baptist. We read in Joh 1:9: ‘That was the true Light, which lighteth every man that cometh into the world.’ These words are confirmed by the Apostle in Joh 8:12: ‘When Jesus spoke again to people, he said ‘I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.’ ‘

Another detail: The story tells us that Uri was a son of Hur. The dictionary gives us two meanings for Hur: ‘noble’ and ‘cavern.’ Dear brethren, do these two definitions correspond to the identity of our Lord? The Apostle John starts his Gospel with these words (chapter 1, verse 1): ‘In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the be ginning.’

What a title of nobility—of high rank—the first of the divine creation! It is about this noble creature that Solomon spoke in Pr 8:22: ‘The Lord brought me forth as the first of his works, before his deeds of old.’ The Apostle John tells us about the same creature when he sent the message to the Church of Laodicea. Re 3:14 says: ‘To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the beginning of the creation of God.’

Dear Brethren, the message given to the Church of Laodicea by the angel was given by the first divine creature. By the one who was rich, and made himself poor as it is described in Php 2:5-11 (we will read just a few sections): ‘Who being in the form of God (spiritual nature—noble—in an elevated situation)... humbled himself and became obedient to death—even the death of the cross!’

Our Lord in His first existence (in glory and majesty, with a noble disposition) left his kingdom of light and humbled himself under the mighty hand of God in order to taste death (the grave) for Adam, and in Adam for all of his descendants. In this stage He entered the cavern of death; he, who as a perfect human being had the right to live forever. For the gift of his life God supremely elevated him.

The next detail tells us that Hur was a descendant of the tribe of Judah. Instinctively, hearing Judah, we remember Re 5:5: ‘Then one of the elders said to me: Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals.’ Judah means praised. To praise means to ‘celebrate someone’s merit.’ A praised person is a person of merit.

The Apostle, in Joh 1:14, explains: ‘The Word became flesh, and dwelt among us, and we beheld his glory, glory as of the only begotten from the Father, full of grace and truth.’ Additionally, let us remember that the birth of Jesus mobilized the entire heaven with joy and praise to God.

Dear brethren, during the whole Gospel Age, an age that is now reaching its end, our Lord receives the praise of all the consecrated, of all those who follow in his footsteps. He is our Lord and Savior, so he receives all our gratitude and our praise. To day through him we have access to the Father and we can have communion with Him. We take the opportunity of prayer with great respect and reverence, but always through the merit of our Lord.

Dear brethren, in the future, all creation in heaven and on earth will give reverence and praise to Christ forever. Now we understand why God gave Him the responsibility to prepare all the necessary materials and the construction of the great antitypical (spiritual) tabernacle.

Bezaleel was given help in the person of Aholiab, ‘son of Ahisamach of the tribe of Dan.’ If without hesitation we recognize our Lord in Bezaleel, I think we all agree that Aholiab can represent only the help God has chosen for his son—namely the Church—the body of Christ. Aholiab means ‘father’s tent.’

The Apostle Paul tells us about this group in 1Co 3:16-17. ‘Don’t you know that you yourselves are God’s temple and that God’s Spirit lives in you? If anyone destroys God’s temple, God will destroy him; for God’s temple is sacred, and you are that temple.’ In this way the Church both collectively and individually forms a father’s tent—God’s sanctuary, or God’s temple.

Aholiab was the son of Ahisamach, which means ‘my brother endured.’ What a beautiful representation of Jesus’ words from the parable of the true vine. Joh 15:5: ‘I am the vine; you are the branches... apart from me you can do nothing.’ It is the vine that holds the branches, and not the contrary. Our Lord, represented by the vine, holds the branches (the Church members). Consequently they draw from the sap (nutritious elements) in the vine (our Lord).

Ahisamach came from the tribe of Dan, which means ‘Judge.’ The Apostle Paul defines the future function of the Church in 1Co 6:2 as one of judging. ‘Do you not know that the saints will judge the world?’ Dear brethren, this function still belongs in the future. It means the restoration of the human race from sin and death.

Before this begins it is necessary for the saints of the Gospel Age to become capable of such a function, by introspection of self, by a fair and critical judgment of themselves. The Apostle Paul encourages us to do this. As we read in 2Co 7:1, ‘Since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God.’

This work requires constant and sustained attention. It must enable us to dominate our lives. The words from Ro 8:13 are very important: ‘For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live.’ Therefore, from the passage in Exodus, chapter 31, which is the object of our study, we may understand that the two craftsmen Bezaleel and Aholiab were instruments chosen by God for the construction of an outstanding and very significant project—the tabernacle of God to be among the people of Israel.

Today, we have no doubt concerning the signifi cance of the antitype in these events. Christ and his Church have this extraordinary mission to build the spiritual tabernacle of God. The Apostle Paul wrote in Heb 8:1-2: ‘The point of what we are saying is this: We do have such an high Priest, who sat down at the right hand of the throne of the Majesty in heaven, and who serves in the sanctuary, the true tabernacle set up by the Lord, not by man.’

We remember Bezaleel was an instrument chosen by God. He was given the pre-eminence and the responsibility through special talents and special abilities. Likewise, our Lord was given the pre-eminence in the execution of all things. Let’s read Col 1:18-19. ‘And he is the head of the body, the Church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all His fullness dwell in him and through him to reconcile to himself all things.’ He was given a special knowledge to construct a grand spiritual tabernacle!

These materials are not of minor importance. Exodus chapter 31 speaks about gold, silver, bronze, stones and wood. Does all this have a meaning? What can we tell about these materials? Dear brethren, with the knowledge God gives us through his Scriptures and his Spirit, can we see in these materials their symbols of delicate precision and their perfectly coherent significance?

Gold. It is a precious metal of great reputation. Today it is much desired by the inhabitants of Earth. This metal represents, as we know, the divine nature which does not deteriorate—the highest nature in all the universe, superior to angels.

Silver. For us it has two meanings: it represents the spirit nature, angelic. It is also a symbol of truth, especially truth that concerns the redemption accomplished in Jesus Christ.

In the tabernacle, and precisely in the sanctuary or Most Holy, the posts were covered with gold which represents the divine nature. The bases that held the posts were made of silver and represented the absolute perfection of the real, true new creatures.

In the type, the Israelites paid an atonement tax in silver. We find the description of this in Ex 30:11-16: ‘Then the Lord said to Moses, when you take a census of the Israelites to count them, each one must pay the Lord a ransom for his life at the time he is counted. Then no plague will come on them when you number them.

‘Each one who crosses over to those already counted is to give a half shekel, according to the sanctuary shekel, which weights twenty gerahs.’ This half shekel is an offering to the Lord. All who cross over, those twenty years old or more, are to give an offering to the Lord. The rich are not to give more than a half shekel and the poor are not to give less when you make the offering to the Lord to atone for your lives. Receive the atonement money from the Israelites and use it for the service of the tent of meeting. It will be a memorial for the Israelites before the Lord, making atonement for your souls.

Bronze or copper represents human perfection, the perfection that Adam received at his creation. This same material was used in the desert when the Israelites spoke against God. The Eternal sent snakes against the people, and many Israelites died. After recognizing their mistake, Moses prayed for the people. Nu 21:8-9 says: ‘The Lord said to Moses: Make a snake and put it up on a pole; anyone who is bitten can look at it and live. So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, he lived.’

Bezaleel was gifted with the knowledge of working with stones, and mounting them on the breast plate of the High Priest: 12 precious stones were set in gold with the names of the 12 tribes of Israel engraved on them. The breast plate was attached to the chest of the high priest, on his heart, which shows us how important it was. It was a breast plate of justice.

The man Christ Jesus was perfect and is the only one who always perfectly kept God’s law without violating it, whereas those that constitute the little flock, his body, have his merit imputed to them. Isn’t it a glorious illustration of Jesus Christ who oversees this work? He who endured all the trials... and what trials... works these stones wonderfully, as it says in 1Pe 2:4-5:

‘As you come to him, the living stone rejected by men but chosen by God and precious to him, you also like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.’

The twelve precious stones on the breast plate of the high priest represent the little flock of 144,000 members.

Jesus Christ, the antitype of Bezaleel, has the responsibility of the woodworking and of its sculpture. The wood used was widespread throughout Sinai and described in the Bible as of Shittim or acacia wood, known in those regions. This was the only wood used in the construction of the tabernacle. The wood, in contrast with the precious metals, is a corruptible substance, and implies that the church members on this side of the veil are not actually perfect, as human beings.

We have to remember that the different furniture we find in the tabernacle—the table of shew bread, the altar of incense, the ark of the covenant, and additionally the boards or frames made of acacia wood—were specially covered with gold. The posts of the sanctuary or holy place were covered with gold, symbol of the divine nature, but had at each base a socket of bronze, showing that we have this treasure (the divine nature) in earthen vessels. This implies that the new creature is based, or standing, on our justified humanity.

2Co 4:7: ‘But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us.’ So this picture has an important significance and suggests that things that are originally mortal will become, in the time designated by God, immortal.

The Apostle Paul illuminates us on this subject in 1Co 15:42-43 .‘ So it will be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body.’ 1Co 15:50: ‘I declare to you, brothers, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.’

Dear brethren, let’s summarize today’s meditation. The tabernacle was built by Bezaleel who was called from among the Israelites (who represents all humanity, which in the very near future will be blessed by Christ and brought into reconciliation with the Creator). The work will be finished with the help of Aholiab, the Church class, the assistant of Bezaleel, who represents our Lord.

This is the purpose of calling the Church. The Church is called to cooperate with her Savior, her Master, for the establishment of God’s Kingdom on Earth. Ro 8:20-23: ‘For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from bondage to decay and brought into the glorious freedom of the children of God. ‘We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the first fruits of the Spirit groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.’

This picture, dear brethren, which presents just one of many aspects which we can discover in the figures of the tabernacle, shows us that the work of Bezaleel and Aholiab, in the time designated by God, will bear fruit. The spiritual tabernacle will rise, Christ, head and body. And with him people will find their original identity, the one that was lost by Adam in paradise.

We will finish with the words written in Reve lation 21:1-4. ‘Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea.

‘I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying: Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.’

Let us realize the importance of the significance of this passage in the scriptures and become a part of the spiritual tabernacle of God beyond the veil with our Lord. This is what I wish for all of you with all my heart as well as for myself. Amen.

The Catholic theology early declared as ‘vain babblings’ the idea that the Divine nature could suffer. Calvin broke with Martin Luther on this subject and fostered this Hellenistic concept on his wing of the Protestant Reformation. Calvin and the Reform theology he founded taught that God is without passions.

We strongly take exception to ‘without pas sions.’ No wonder Calvinists have neither a reasonable nor compassionate concept of God. No wonder such a concept of God teaches that the vast majority of mankind are predestinated—before they were even born—to eternal torment.

Reprint 1833. ‘The principle taught in the divine Word, that true love weeps with those that weep and rejoices with those that rejoice, is one which is also exemplified in the Divine character.’

But God is not man. He is not bound by man’s limitations. God’s ability to suffer does not disturb His peace of mind. His Fatherly love that shares the sorrows of His human family contains no anxiety over their eternal welfare. With Divine serenity His wisdom has planned for the eternal welfare of all, and in His serenity He knows His Divine love and power will attain that end.

Jer 14:17 speaks of God shedding ‘tears day and night’ for the ‘daughter of my people’ (KJV). Calvinists insist that it is Jeremiah not God who is crying. However, it was God who told Jeremiah to tell Judah that He, God, was crying for their plight. In verses 17 and 18 God, as a loving father, deeply feels the chastisement inflicted on His wayward people.

In verse 19, Jeremiah is speaking. He asks God, ‘Hast thou utterly rejected Judah?... Why has thou smitten us?’ Notice the us. Jeremiah includes him self as a part of Judah, God’s people, or the ‘My people’ of verse 17. Yes, God says He was crying over the plight of His people. Jeremiah includes himself in the ‘My people’ for whom God was crying.

The tears of God are also mentioned in Jer 9:17,18: ‘Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; ... And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters.’

Notice the Lord is speaking and He calls for the ‘mourning women,’ professional mourners, to wail ‘for us that our eyes may run down with tears.’ Notice the us and our— God is sharing Israel’s suffering and crying together with them.

First, we will consider the Scriptures that reveal the tenderness of God’s fatherly love as He shares the sufferings of His children. Second, do we at times, like Job, doubt the tenderness of God’s love in our lives. Third, if we, like Job, honestly take our doubts to God, He will sustain our faith.

Our Heavenly Father’s Love

One of the most touching descriptions of God’s capacity to emotionally suffer for us, relates to the gift of His son as penned in Reprint 1833 by Bro. Russell:

‘Ah, did the Father let him go on that errand of mercy without the slightest sensation of sorrowful emotion? Had he no appreciation of the pangs of a father’s love when the arrows of death pierced the heart of his beloved Son? ‘When our dear Lord said, ‘My soul is exceeding sorrowful, even unto death,’ did it touch no sympathetic chord in the heart of the Eternal? Yea, verily: the unfeigned love of the Father sympathetically shared the Lord’s sorrow. ‘The principle taught in the divine Word, that true love weeps with those that weep and rejoices with those that rejoice, is one which is also exemplified in the divine character. The immortal Jehovah could not himself die for us, his divine nature being proof against death....

As inspiring as this is, we want to probe God’s actual emotions while we suffer. Have you thought about God’s feelings—His emotions while we are suffering. We want to probe God’s ability to suffer when we suffer. There are three reasons Spirit-begotten sons of God suffer.

One, we suffer for righteousness sake. Two, we endure trials for the development of Christ likeness. Three, we suffer for foolishness sake—in cluding our partially willful sins. First, we will probe God’s emotions when we disobey.

Far from being an indication of weakness, God’s imagery of shedding ‘tears’ assures us of a profound fatherly care and concern. It is not that God literally cries. But God uses this symbolism to convey His capacity to share our suffering.

Just How Deep is God’s Fatherly Love?

Obviously, we don’t have a written scenario of God’s dealings with a member of the Little Flock from beginning to end. That was impossible. But we do have a record of God’s dealings with the nation of Israel. God had to punish Israel at times—some times quite severely. And the Scriptures go into detail concerning God’s emotions for Israel.

At times God has to punish us, especially when we commit partially willful, that is, mixed sins. Bro. Russell wrote in Reprint 5690 that most of our sins are mixed sins. God has to chasten us for degrees of willfulness.

What is God’s attitude or feelings while He is punishing us? Is He angry at us? Perhaps, but I don’t believe we fully understand God’s anger. Bro. Russell defined God’s anger as a holy anger of love. It is because God loves us so much that He punishes us when we disobey. Remember Heb 12:6 & 7:

‘For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?’

It is true of God that when He punishes us it hurts Him. A parent might discipline a child by remanding the child to his room for the evening. A loving parent feels the pain of the child’s punishment and often recalls the many wonderful times they shared together. Likewise it hurts God when he chastens His people.

God’s Love For Disobedient Israel

While we consider God’s love for Israel even while He is punishing her, cherish God’s love for you even during periods of chastening. Listen to the parental sorrow of God for Israel in Jer 6:26. ‘Thus says the Lord... Oh my poor people, put on sackcloth, ... for suddenly the destroyer will come upon us’( NRSV).

What tenderness—while God is punishing Israel, He recalls how He first loved Israel as a son way back in Egypt. Then in the wilderness Israel was as refreshing as a cluster of luscious grapes. Yet the more God dealt with Israel the more they disobeyed.

God continues His expressions of nostalgia. Do you enjoy remembering when you taught your child to walk? Do you remember that warm wonderful feeling when you would lift your infant child in your arms and touch their cheek to yours? God is saying—this is how I felt about Israel while I was punishing her.

They were scattered to the ends of the earth. God’s punishment is most severe upon Ephraim, the ten-tribe kingdom of Israel. But the Creator and God of the Universe is suffering with Ephraim in this severe chastening of dispersion as noted in His further expressions of nostalgia.

Have you ever dandled your child on your knee? Even while Ephraim (Israel), is cast off from favor, God’s thoughts in tender nostalgia continue to dwell on Israel. With a yearning heart God speaks of Israel prophetically as a son who will be received back in love.

How do we know that God’s expressions of fatherly love—a love that felt Israel’s sufferings during her chastening—were true? How do we know God’s nostalgic longings to restore Israel back to His favor were true? The rebirth of the State of Israel in 1948 is the proof. It is a miracle of history. Never before has the polity of a nation been destroyed, it’s people scattered to the ends of the earth and then regathered nearly 2,000 years later to their ancient homeland to be reborn as a nation. God’s fatherly chastening of love will continue to restore the Jewish people to full favor and belief. Yes, God chastens to heal.

Yada

God’s symbolic tears convey the imagery of the profound fatherly love and concern He has for us. His thoughts of nostalgia for Israel illustrate His tender feelings for us even while He is chastening us for disobedience. But if God has tender fatherly feelings for us while He is chastening us, how much greater are His emotions of love when we suffer for righteousness or when His providence permits tragedies to enlarge our hearts with sympathy for mankind.

God’s capacity to experience the sufferings of another not due to disobedience is conveyed in the Hebrew verb yada which is sometimes translated ‘to know’ or ‘knew.’ Yada denotes both an intel lectual and emotional act. It is frequently used to note a deep emotional experience between two persons. Therefore, it also means the ability to have a deep sympathetic love—the ability to feel the emotions of another.

In Ex 3:7, ‘The Lord said, I have seen the afflictions of my people, who are in Egypt, and have heard their cry because of their taskmasters; I know (yada) their sufferings.’ Here God expresses His ability to feel Israel’s sufferings when they were slaves in Egypt.

Ps 31:7 contains a precious promise all Christian’s should cherish: ‘I will rejoice and be glad in Thy lovingkindness, because Thou hast seen my affliction; Thou hast known (yada) the troubles of my soul.’

Why is Brother B an Elder and I’m not? Why does Brother C have so many opportunities of service and I don’t? Why was Sister A born with such a gracious personality that makes her popular in the Church and I am not? At times we might feel that God is a little unfair or He really doesn’t care.

Does God Really Care?

Then a series of disasters struck. All his children were killed in a storm. His wealth was lost, his possessions destroyed, his devoted employees and servants killed. Physically he was afflicted with painful sores from head to toe. There is an indication that he was suffering from a form of leprosy.

But time and continued opposition took its toll. Job’s distress mounted with intensity as his comforters continued to distress him with wild incriminations. Now prostrated physically by total pain, mentally by opposition of friends and emotionally by total bereavement over his children, Job turned to God in passionate protest against God’s unjust dealing with him.

He pleaded with God not to ignore his cry for help. ‘Surely one does not turn against the needy, when in disaster they cry for help’ (Verse 24). Then he reminds God that he (Job) did not ignore the needs of the poor and those in distress. He spent much of his life caring for the poor and distraught. Would God do less for him? ‘Did I not weep for those whose day was hard? Was not my soul grieved for the poor?’ (Verse 25)

Although Job didn’t ignore the needs of others, he implied that God forsook him to evil and darkness and then ignored his cries for help.

Yes, Job stood up as an innocent man pleading for justice in an assembly court, but his cries fell on deaf ears.

Some feel the same anguish when tragedies devastate them. Seemingly, God does not heed their prayers for help. Like Job they cry—Oh God, where are you? God didn’t answer Job directly. Rather, God raised questions about the mysteries of His creation (Job 38-40). These questions were designed to remind Job that he really knew very little about God. Job had limited knowledge in all the diversified areas of God’s works.

He should not be surprised at failing to comprehend fully why he was being permitted to suffer. Actually God’s questions revealed the wisdom, power and concern of God demonstrated in all of His creative works.

God asked Job if he was present when He laid the foundation of the earth, if he understood the laws by which the tides of the sea were controlled. He asked him about the instincts and habits of the various birds and animals, and even of the great monsters of the sea. Then Job was asked if he could explain the wisdom and power that are represented in these marvels of creation. As the questioning proceeds, Job interrupted to say:

In Job’s expression, ‘Behold, I am vile,’ the meaning of the Hebrew word translated ‘vile’ is, according to Professor Strong, literally, ‘swift, small, sharp.’ Apparently Job acknowledged to the Lord that he had spoken too quickly; that his viewpoint was too limited, and that it was voiced too sharply. The Lord replied to Job:

Then the Lord continued to raise questions concerning the wonders of His creation. Three of these questions, found in Job 38:31,32, illustrate the dynamic logic conveyed in God’s questions.

Orion

‘Canst thou... loose the bands of Orion?’ Garrett P. Serviss, the noted astronomer, in his book Curiosities of the Sky, wrote about the bands of Orion.

At the present time this band consists of an almost perfect straight line, a row of second-

magnitude stars about equally spaced and of the most striking beauty. In the course of time, however, the two right-hand stars, Mintaka and Alnilam, will approach each other and form a naked-

eye double; but the third, Alnitak, will drift away eastward so that the band will no longer exist.

In other words, one star is traveling in a certain direction at a certain speed, a second one is traveling in a different direction at a second speed, and the third one is going in a third direction and at a still different speed. Actually every star in Orion is traveling its own course, independent of all the others.

Thus these stars that we see forming one of the bands of Orion are like three ships out on the high seas that happen to be in line at the present moment, but in the future will be separated by thousands of miles of ocean. In fact all these stars that at the present time constitute the constellation of Orion are bound for different ports, and all are journeying to different corners of the universe, so that the bands are being dissolved.

The Pleiades

‘Canst thou bind the sweet influence of the Pleiades...?’ Notice the amazing astronomical contrast with the Pleiades. The seven stars of the Pleiades are in reality a grouping of 250 suns. Photographs now reveal that 250 blazing suns in this group are all traveling together in one common direction. Concerning this cluster, Dr. Robert J. Trumpler of Lick Observatory stated:

‘Over 25,000 individual measures of the Pleiades stars are now available, and their study led to the important discovery that the whole cluster is moving in a southeasterly direction. The Pleiades stars may thus be compared to a swarm of birds, flying together to a distant goal. This leaves no doubt that the Pleiades are not a temporary or accidental agglomeration of stars, but a system in which the stars are bound together by a close kinship.’

Dr. Trumpler said that all this led to an important discovery. Without any reference whatsoever to the Book of Job, he announced to the world that these discoveries prove that the stars in the Pleiades are all bound together and are flying together like a flock of birds as they journey to their distant goal. That is exactly what God said. ‘Canst thou bind the sweet influences of Pleiades?’ In other words, Can you keep them bound together so that they remain as a family of suns?

Incredible! God’s laws of cosmology are loosing or dissolving the constellation Orion. Sometime in the far distant future, Orion will be no more. Conversely, wonder of wonders—every last one of the 250 blazing suns in the Pleiades are ordained of God to orbit together in their symmetrical beauty throughout eternity.

Arcturus

‘Canst thou guide Arcturus with his sons?’ Garrett P. Serviss wrote:

‘Arcturus, one of the greatest suns in the universe, is a runaway whose speed of flight is 257 miles per second. Arcturus, we have every reason to believe, possesses thousands of times the mass of our sun. Think of it! Our sun is traveling only 121/2 miles a second, but Arcturus is traveling 257 miles a second. Think then of the prodigious momentum this motion implies.’

A further observation of Arcturus by Serviss:

‘It could be turned into a new course by a close approach to a great sun, but it could only be stopped by collision head on with a body of enormous mass. Barring such accidents, it must, as far as we can see, keep on until it has traversed our stellar system, whence it may escape and pass out into space beyond to join perhaps one of those other island universes of which we have spoken.’

Charles Burckhalter, of the Chabot Observatory, added an interesting note regarding this great sun:

‘This high velocity places Arcturus in that very small class of stars that apparently are a law unto themselves. He is an outsider, a visitor, a stranger within the gates; to speak plainly, Arcturus is a runaway. Newton gives the velocity of a star under control as not more than 25 miles a second, and Arcturus is going 257 miles a second. Therefore, the combined attraction of all the stars we know cannot stop him or even turn him in his path.’

When Mr. Burckhalter had his attention called to this text in the book of Job, he studied it in the light of modern discovery and made a statement that has attracted worldwide attention:

‘The study of the Book of Job and its comparison with the latest scientific discoveries has brought me to the matured conviction that the Bible is an inspired book and was written by the One who made the stars.’

The wonders of God’s universe never cease to amaze us. Arcturus and his sons s-o-n-s are indi vidual runaway suns s-u-n-s that seem to be out of orbit in our galaxy. Traveling at such incredible speeds, why don’t they crash with other suns or planets? Where are they headed? Only God knows. Indeed they are not runaways. They will not crash. Why? God is guiding them.

The Lesson of the

Pleiades, Orion, Arcturus

Job, you think I am not concerned about your suffering. Well, let Me ask you these questions. Can you loose the bands of Orion? No, you cannot. But My Divine power will —some day Orion will no longer exist. Job, can you bind the 250 stars of the Pleiades together in their symmetry of beauty and not have a single one drift off? Only I have this power and wisdom. Can you prevent the runaways —Arcturus and his sons —from colliding as they go dashing out of the Milky Way? No, only My Divine power and wisdom can.

Job, if I am caring for the details of the universe, do you doubt that I not only care for the details of your life but I have the ability to solve your problems? Trust that there is a good reason I am permitting these tragedies. Remember Job, I work from the perspective of your eternal welfare.

What an awesome way God chose to tell Job that He was in full control of human affairs, including Job’s life! When God finished His series of questions, Job exclaimed:

Job finally learned the meaning of his severe trial. He learned that its loving purpose was to give him a clearer understanding of God, that he might serve him more faithfully and with greater appreciation. Job speaks of this clearer understanding as ’seeing’ the Lord, instead of merely having heard about him. Since he had gained such deep insights of God, Job’s brief period of suffering was a most valuable experience.

One Lesson of Job For Us

These scientific facts recorded in the book of Job concerning the Pleiades, Orion and Arcturus anticipated scientific discovery by nearly 3000 years. Scientists only discovered these startling facts in our Twentieth Century, yet they were recorded in the book of Job nearly 3000 years ago. What an awesome confirmation of the Bible!

Who can doubt the Bible is the inspired word of God? Yes, the book of Job has a powerful, exclusive lesson for Twentieth Century man. Twentieth Century science proves God’s Word, the Bible, is true.

Honest Doubt

Job had doubts, but they were not sins because he didn’t try to inflict his doubts upon others. While doubting he lacked trust but still had belief in God. So he took his doubts where a man of God must take his doubts—to his God. And God dramatically answered Job’s doubts and developed in him a full assurance of faith.

We will have doubts in our journey to maturity. At such times we must copy the example of Job, Jeremiah, David, and John the Baptist and take our doubts to the Lord in prayer. If our heart is sincere, God will answer our doubts. He will speak to us through His Word and His providences. Sometimes His answer will be—‘Now that you have seen my glorious character, trust me.’

Therefore, God hid in dark sayings his plan relating to mankind’s salvation in order to keep it from being falsified or destroyed by the great enemy. But when the due time for it to be revealed arrived, God disclosed it in order to be understood.

In Isa 46:10,11, God, through the prophet, says of himself: ‘Declaring the end from the beginning, and from ancient times things that are not yet done, saying, My counsel shall stand, and I will do all My pleasure: calling a bird of prey from the east, the man that executes my counsel from a far country: yea, I have spoken it, I will also bring it to pass. I have purposed it, I will also do it.’

This prophecy has four key phrases:

"(1) ‘a bird of prey"’

First of all a question needs to be answered: what kind of a bird is spoken of here, knowing that there are many kinds of birds of prey, as for instance the owl, the hawk, the vulture, the eagle, etc.

Those familiar with the Bible will not err thinking that it is here speaking of the vulture, because in the Bible the vulture is highly appreciated, often being used as a symbol because of its wonderful qualities: it flies at the highest altitude; it has a keen sight and a large field of vision; it has a specific way of building its nest, making it rough and thorny; it has a specific method of teaching its young to fly, as the Scripture says:

(Here we have a metaphorical phrase, which means that where the truth of God is found uncorrupted, there Jesus’ truly consecrated ones will gather together.) These texts confirm the thought that the bird of prey in the prophecy is a vulture, which represents ‘a man’ who will fulfill the will of the Almighty, and all of his plans.

Divine justice required no more and no less than an exact measure, or equivalent. The price was great indeed. Who would be able to pay it? Could one of Adam’s offspring pay it? God himself answers this question through his prophet: ‘people boast in the multitude of their riches, but none of them can by any means redeem his brother, nor give to God a ransom for him.

This means that an angel, a living or a dead man, was not acceptable for the perfect man Adam who sinned. It was necessary to be an equivalent for Adam, the perfect man: ‘a little lower than the angels,’ but higher than imperfect, fallen man. Such a man was not to be found on the earth.

It seems fitting for us to stop a little here and think of the words of Pilate, addressed to the mob of Jews who were clamoring for Jesus’ crucifixion. Pilate came out of the hall of judgment followed by Jesus, who had a crown of thorns on his head and was dressed, mockingly, in a purple robe (like a king). Then Pilate said demonstratively, ‘Here is the man!’ meaning ‘Here is a true man, separate from others. This true, perfect man has no guilt. I searched him thoroughly and I find in Him no guilt.’

We read in the Gospel of Lu 11:21,22: ‘When a strong man armed keepeth his palace, his goods are in peace. But when a stronger than he shall come upon him and overcome him, he taketh from him all his armour wherein he trusted and divideth his spoils.’

We saw that the prey is mankind taken by ‘the strong man,’ and that the prey will be taken by ‘the stronger than him.’ Now remains the question, With whom will he divide the prey? Who are ‘the strong ones’ with whom he will share it?

We find an answer in Ps 82:6,7, which says: ‘I have said, You are gods; and all of you are children of the Most High. But you shall die like men, and fall like one of the princes.’ In Biblical usage the word ‘gods’ means ‘strong ones,’ as the following texts show: 1Co 8:5,6, Ex 7:1.

It seems that in the parable of Lu 19:12-19, the Lord Jesus gave us a hint of the way in which the overcomers will participate in the judging and restoration of mankind in the Kingdom. He will divide the authority and responsibility (or ‘the throne’) to every man according to his faithfulness, activity and zeal.

When the world is delivered out of the long night of sin, suffering and death, the people will sing with joy the song in the prophecy of Isa 14:3-10. These texts, and many others, will be fulfilled on the earth when the earthly part of the

kingdom is established and the individual judgment begins, after Satan is bound and the prophets are resurrected and made ‘princes’ in all the land of Christ, that is, in all the earth.

May the Lord help us to be worthy of participation with him in this great work. This is what I wish for me and also for you all. Amen.

This statement was a warning that the faithful would be put in prison and persecuted in every way, as the message shows. For this reason the promise of a future glory and a conqueror’s crown of life would be a tremendous stimulus to remain faithful.

This conqueror’s crown is not human perfection on earth, but incorruptibility, immortality. It is the divine nature. Thereby our eyes are led to a goal which did not exist before in God’s creation. It is the new creation, which will be completed in our time. It was not revealed to anyone of us by a personal revelation or gospel, but it can be read clearly and sensibly in the holy Scriptures.

We read in Col 1:26: ‘The mystery that has been kept hidden for ages and generations, but is now disclosed to the saints.’ It was hidden for so long until God sent word to us through Jesus Christ firsthand, and then through his apostles. All that could be passed on before was a mystery, until it was revealed, and to those to whom it is not passed on it remains a mystery. But now the way which leads to this wonderful goal of the conqueror’s crown of life is clear and sensible: namely the way of following our Lord Jesus. For this reason is the exhortation of our Lord: ‘Be faithful even to the point of death.’ We do not want to waste time, strength, thoughts or money to achieve perishable enjoyments and rewards which the world so richly offers to us.

The new creation is a reality. The Father has said so, and so we will complete our consecration and not fall victim to other interpretations of scripture.

Brother Russell writes in the Sixth Volume of Studies in the Scriptures: ‘Our Lord, the leader of our salvation, had not only to fulfill his consecration as a living sacrifice, but he had to complete this consecration in death. And the same applies to the church which is his body. The church has to fulfill it also. Paul speaks to the brethren in Col 1:24: ‘[I] now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church.’

The way which leads to joint rulership with Jesus in his kingdom is not an easy one. It is a way of suffering which eventually ends in death. As we read in Ps 82:7: ‘Ye shall die like men, and fall like one of the princes.’ Until now, were there not two human rulers of earth? The first was Adam, to whom it was said rule over the earth. He became disobedient and lost his authority before God. Centuries later another sovereign came to earth, the man Christ Jesus.

The basic teaching of this illustration of a soldier, applied to a follower of Christ, is respecting faithfulness and devotion towards God. He has to have obedience, faithfulness, courage, faith, sacrifice, suffering and death, and he must have these willingly.

We will now take a closer look at these qualities. An essential quality of a good soldier is obedience, and so each follower of Christ has to learn to be obedient. The success of an army in battle depends primarily on the obedience of a soldier to the instructions of the commanding officer.

So the Christian army is composed of soldiers who are ready to strictly obey the leader of their salvation. Who is our leader? We all know that it is our Lord Jesus, who received an order from the heavenly Father to be the leader of this host of warriors who press through affliction and trouble to victory and glory.

The victory of this army will be absolutely sure, but our personal victory within the army of the Lord depends on our obedience to his orders. Much more depends on obedience than one might first imagine. The obedience of a follower of Christ should reach to the inner most part of the heart.

Only the spirit of complete subjection to the will of the Lord protects us from the danger of disobedience. A follower of Christ has to fulfill both pleasant obligations and unpleasant ones. The doing of things which by nature we do not like to do is testing our obedience to the will of God. The human heart is very deceitful, and if our faith fulness to our Lord is not complete we can persuade ourselves that we are obedient to all the instructions of our service, though we obey only part of them, only the instructions that are most pleasing to us.

If the spirit of complete consecration does not exist, then the orders which will either be ignored or obeyed depend mostly on the sympathy or aversion of the follower of Christ. The ideal warrior will not be led by his personal preference, but only by the orders of his leader. Faithfulness is very much related to obedience.

But the bridegroom tells us: ‘Hear and look, the things of this present life are perishable, but the ways I show you are eternal, and you have the opportunity to sacrifice the perishable things, for this you will earn the most precious blessings, the conqueror’s crown of life, the divine nature, and become the bride of Christ.’ (Augmented from Ps 45:10)

In Re 17:14 it is said that those who are suitable to be united with the lamb are those called, chosen and faithful. To be called into this high position in the kingdom as united rulers with Christ is not enough. This calling has to be in accord with a complete consecration, to do the will of God. On the basis of this consecration the called become elected ones. After this it is necessary to make the calling and election sure through a life of faithfulness.

What does it mean, faithfulness to the Lord? Faithfulness means devotion to his word of truth. The Apostle Peter speaks about other aspects of faithfulness also, and reminds us that we are called to become participants of the d