DAWN MAGAZINE
VOLUMES 10. 11.
& 12.
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CONTENTS
1
CONQUERING
SAINTS + 3
* 2 CHRISTIAN
RESPONSIBILITY + 1
3 THE LORDS SUPPER
4 THE RETURN
OF MARTYRDOM + 2
5 GRACE
MEETING NEED + 4
6 ALL PRYER
7 PRAYER
NOTES + 1
8 DYING
DEMOCRACY
* 9 WATCH AND PRAY +
1
10 THE LAMB OF
THE PASSOVER
* 11 APPROACHING ECONOMIC DESPOTISM
12 FACT AND CREED
* 13 THE GODHEAD OF THE HOLY GHOST +
1
14 OUR SEAT OF
AUTHORITY
15 THE
HINDERER AND THE HINDRANCE
16 PROPHETS AT
THE END
17 THE FEAR OF
GOD + 1
18 CONCERN FOR THE LOST
19 A LEAGUE OF
DICTATORS
20 CONCERN FOR THE LOST
21 THE TEN
KINGS
* 22 THE TEN VIRGINS + 5
23 THE COMING
REMOVAL + 1
24 PREPARE WAR
+ 1
25 WEALTH IN
THE LAST DAYS + 1
26 THE
UNEMPLOYED + 1
** 27 JOSEPH THE
OVERCOMER + 3
** 28 SINS AT THE JUDGMENT SEAT
29 ESCAPE FROM THE
TRIBULATION + 1
** 30 FAITHFUL AND UNFAITHFUL SERVANTS
31 OBEDIENCE TO THE STATE + 1
32 THE CHURCH
AND THE STATE + 2
33 THE PRIZE
OF THE THRONE
34 MISSING THE KINGDOM
+ 1
35 A MODERN
JUDAS + 2
35 ACCOUNTED
WORTHY TO ESCAPE + 2
*
36 THE PERIL OF THE PROPHETICAL TEACHER
* 37 A FATHER
FINDING HIS LOST SON + 3
38 THE LAST
REVIVAL + 1
39
PROGRESS
OF THE TRUTH
EVANGELIZATION AND THE LORDS RETURN +
1
40
41
42 THREE DAYS
AND THREE NIGHTS + 3
43 GOD AND
DICTATORSHIP +
44 SON OF GOD +
1
45 THE MYRTERS
OF
46 GRACE
MEETING NEED + 1
47 THE BLOOD
AND THE WRATH + 2
48 THE JEW
FIRST
49
THE
CLOTHES IN THE TOMB
* 50 THE ERTH IN
THE AGE TO COME + 3
* * *
* * *
*
1
CONQUERING SAINTS + 3
By D.
M. PANTON, B.A.
The Holy Spirit has
photographed men lodged in the heavens far above the earth in its last fiery
tempest, and - so critical is it - He has set that photograph
before the Church for well nigh twenty centuries. It is the opening act in the
last drama. There is a fierce war in heaven, resulting in the casting headlong
of Satan and his legions: then, suddenly, human faces are seen for the first
time in the heavenlies: then the Holy Spirit turns a searchlight on their
character - what exactly these humans are and have done, who are now safe
by the Throne of God while Satan lashes earth with his fury far below. What
makes it so extraordinarily thrilling to us is that, almost certainly, it must
shortly come to pass: we apparently stand on the edge of it. Is it
a photograph of us?
WAR IN
HEAVEN
Before
ever these people arrive on high, two wars are waged; one physical and one
spiritual; one in heaven and one on earth; one sudden and quickly over, one
lasting for centuries. The first is in the clouds:- And
there was war IN HEAVEN(Rev. 12: 7).
Satan, all alive with a passionate intensity, had concentrated every faculty on
a coming birth - an issuing forth from the tombs, a birth
like our Lords (Acts 13: 33) out of broken graves; and flinging away
all deceit, in a moment of desperate danger to himself, he hurls himself and
his angels on the human host about to ascend. His object, we are told (verse 4),
is to devour that host. It is a marvellous
illumination of a mysterious utterance of Jude. Michael
the archangel, when contending with the devil, disputed about the body of Moses (Jude 9).
As Satan challenged the return of Moses bodily to the Kingdom-forecast given on the Mount of Transfiguration, so
now, when the actual Kingdom is trembling to the birth, he challenges bodily removal into heaven:* he
disputes the efficacy of Calvary to deliver any corpse from the clutch of
death; and as he resorts to force, God has no choice but counter-force. So the
tremendous crisis calls in the whole hosts of heaven. A sharp, decisive battle between
the interlocked hosts overwhelms Satan and his angels who are pitched headlong
to earth, and the road is clear.
* Here is a striking proof that no disembodied dead are
now in heaven, every believers
ascension at death would thus have to be disputed by
Satan. His jealousy would thwart any human ascent.
WAR ON EARTH
But
an earlier and a spiritual war with Satan had also first to be fought and won.
These ascended saints are bodily off the earth, and now far above Satan for they overcame him
- the they is emphatic; they had had a battle
with Satan, even as Michaels angels: and they overcame him - in the past: therefore
the battle is over, and they are on high; they have exchanged places with the
falling hosts of Hell. Two fierce battles had been fought and won, both with
physical results - one, a massed overthrow downward; the other, a stupendous
flight upward; and the rapt upward flight is as explicitly a consequence of a
battle won on earth as the downward overthrow is a consequence of a battle lost
in heaven. The Angels overcame by physical force, these by spiritual weapons.
Both victories are the fruit of the personal struggle of the combatants; and
the rapt, who are manifestly the Man-Child,* whose ascent into the heavens opens the drama, and who is to rule all the nations with a rod of iron,
are caught up unto God, and unto his throne.
* The prevalent
view that the Man-child is Christ is a painful revelation of how casual and
cursory - [i.e., hasty or superficial Dict.
Def.] - much study of
the Apocalypse has been. It is impossible that it is Christ. For (1) since manifestly it is not a litera1
Woman - she is a sign (verse 1) - neither can it be a
literal birth, or a literal child; (2)
the Woman is not the Virgin Mary, for she has other children born before
the Man-child (verse
17); (3) the whole
Apocalypse is defined as things which must shortly
come to pass (Rev. 1: 1) -
that is, no event in it can be prior to A.D. 96; (4) the scene here is patently confined to
the last three and a half years of this Age - the passage says so (verse 6)
- whereas Christ was rapt nineteen centuries ago; (5) nor was our Lords ascension an escape,
so as to avoid intense tribulation and followed by world-wide persecution, nor
was it followed by Satans casting to the earth; and (6) His birth from the tomb was far from synonymous with His
ascension, while here resurrection and rapture are simultaneous; and (7) the Child is described later (verse 12)
as a body of victors, in the plural, tabernacling in
the heavens. Both Mother and Son are collective symbols representing
bodies of people - an earthly and a heavenly, the one with an earthly flight
and the other with a heavenly
escape. The ancient interpreters, says Professor Swete,
lay the chief stress on this wider sense.
Jesus is the first-born from the dead (Rev.
1:
5),
but only the first of many thus born. Earlier
articles on the Man-child are in DAWN, vol. 3., pp. 101, 129.
THE BLOOD
Who then are these? In a question so critical, so
incalculably important for us, the wise child of God will exercise a profound
caution; for the Holy Ghost has Himself told us who they are; and it will be those whom He discloses,
and nobody else. Their photograph is already set in the clouds. And the first
ground of their victory is a negative:- and they
overcame him - for their battle also is directly with Satan - because of - on the ground of, by virtue of - the blood of the Lamb. Immediately before is stated Satans
deadly attack, to which this is the riposte - [i.e., a quick, sharp reply or action] :- which accuseth them
- is accusing them, that is, all the time, and therefore long after their
conversion: it is the believers sins Satan is constantly arraigning - before
our God day and night - in a sleepless criticism of every servant of
God. Satan is far too wise to deal in the fiction of sins before conversion,
long since obliterated: he is marking and reporting our real sins now; and the believers whole defence is a constant resort to
the efficacy of
* So also, while the sinner himself is
blood-cleansed, his old sinful life - the filthy
rags of his own righteousness (Isa. 64: 6)
- is not cleansed, but destroyed; and the Saviours active and passive obedience
to the Law, the righteousness from God upon faith
(Phil.
3:
9),
is substituted. The fine linen - thus washed -
is the righteous acts of the saints (Rev.
19:
8).
It is also possible (Rev. 3: 4) to keep
the robes white.
THE
TESTIMONY
The
second dominant feature in the photograph which makes these saints conquerors
is a positive:- they overcame him because of the word
of their testimony. The appeal to the Blood is the invocation of the
merit of Another: the word of their testimony
- an ambiguous phrase purposely covering the confession of every dispensation -
is a fearless utterance of truth from their own lips. This touches the root of
the believers aggressive war on the Dragon. Our Lord says of Satan:- There is no truth in him; he
is a liar, and the father thereof (John 8:
44):
that is, the whole attack of Satan, now, is deception: so our whole
counter-attack is the statement of Gods whole truth. The one thing blocking
Satan to-day and preventing his universal empire, is Truth, and not concealed
truth, but solely and only published truth. Therefore silence
now - the silence of cowardice, or indolence, or
indifference, or ignorance, or error - is defeat: our own aggressive
weapon routing Satan is the word of our testimony: as Paul could say - I shrank not from declaring unto YOU THE WHOLE COUNSEL OF GOD (Acts
20:
27).
THE LOVE OF
LIFE
The
third disclosure of this muster in the heavens is neither a negative defence,
nor an aggressive attack, but an atmosphere, a spirit - namely, an overpowering
sense of God:- and they loved not their life even unto
death. This verse is the most powerful of all arguments for the future
Kingdom belonging to martyrs alone; but, happily for us, it is capable of a
wider interpretation, which is amply sustained by other Scriptures. They were, in respect of the posture of their hearts, ideal
martyrs, even though real martyrdom should not have been required of them (Lange): their
non-attachment to life was carried to the extent of being ready to die for
their faith (Prof. H.
B. Swete):
they chose - or, if confronted with the choice, would have chosen - death rather than apostasy. Their former
victories were victories over the Devil: this is a third victory, and the most
wonderful of all, because martyrdom - or the spirit of martyrdom - is both the
world and the flesh laid as living sacrifices on the altar of God. They were
disciples who lived up to the tremendous demand of the Lord Jesus:- If any man cometh unto me, and
hateth not his own father, and mother, and wife, and children,
and brethren, and
sisters, yea, and his
own life also, he cannot be my disciple
(Luke 14: 26).
So
the lesson is overwhelming:- our battle is now;
and there is no proof of our being victors then
except our being victors now:
THEY
- without exception, without defeat - overcame him. And a throne - [during the Lords millennial reign upon this earth] - is at stake. The Mother is holy, as well as the Son,
but the Son only, and not the Mother is to rule the nations: this alone is
enough to prove that not all saints will be millennial kings.* Not
once are their resurrection and rapture attributed to their standing in Christ.
* The
Lambs conquest of Satan rendered conquest possible for them, while the loosing
of sins which it effected silences Satans accusing voice. Yet the sacrifice of
the death of Christ does not spell victory except for those who suffer with Him
(Rom. 8: 17, 2 Tim. 2: 11). Thus a secondary cause of the martyrs victory is found
in their personal labour and self-sacrifice (H. B. Swete, D.D.) So Dean Allord:-
The strict sense of -
[the Greek word ...] - with an accusative must again be kept. It is because they have given a faithful testimony,
even unto death, that they are victorious.
Nevertheless the root of the victory is
All
defeated saints, all [regenerate] believers whose picture is not in the triple
photograph, are ruled out from membership of the Man-child, and therefore from
rulership of the nations;* and as the Christians around us are almost certainly
the generation which, Peter-like, are to be sifted as wheat, it is our infinite
privilege to help one another for the crisis. It is deeply significant that the
great chapter on Second Advent preparation, closing the supreme Second Advent
epistle, gives this very counsel:- We exhort you,
brethren, admonish the
disorderly, encourage the faint-hearted, support the weak, be
longsuffering toward all. And a golden prayer is to be our mutual
petition:- The God of peace himself sanctify you
wholly; and may your spirit and soul and body be
preserved entire, without blame at the coming of
our Lord Jesus Christ (1 Thess. 5: 14, 23).
* For the unrapt
are actually shown us. It is impossible to doubt, without violating the
Scripture that describes them, that they who hold the
testimony of Jesus (verse 17) are
Christians (see Rev.
1: 9, 20: 4,
etc.); and equally impossible to deny that they are on earth, unrapt, and
exposed to Satans fury in his final three and a half years. If he can neither unseat the throned Christ nor destroy the
Church, yet individual Christians may enjoy no such immunity (H. B. Swete, D.D.).
The common contention that in 1 Thess. 4: 17 Paul means all, though he does not say
all, vanishes, in face of the event itself, into the truth that he no more
meant it than said it. He who imagines that the photograph in the clouds fits
every believer everywhere - that all the regenerate throughout the world are
consciously resting on the Atonement and keeping cleansed by constant
confession, that all bear a full and fearless testimony, and that all are
possessed of a love of Christ to the point of martyrdom - has never mastered
his facts, and still less the Scriptures: it is completely untrue of all
worldly Christians, unscriptural believers, confirmed backsliders; and even the
most consecrated Christians would shrink from the third test being applied to
themselves. It is a cruel wrong to
the careless and carnal - who, before our eyes, are crumbling under the
assaults of Satan - to tell them that that is assuredly heirs to miss which
will be an awful tragedy.
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DARK THREADS
Not till the Loom is silent,
And the shutters cease to fly,
Shall God unroll the canvass
And explain the reason why
The dark threads are as needful
In the Weavers skilful hand,
As the threads of gold and silver
For the pattern He has plannd.
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Let him be reconciled to
God, and he will find little trouble with the doctrine. But let him be
reconciled to God as He is, an incomprehensible sovereign, an
infinite mystery to a finite mind, the high and
lofty One, who
inhabiteth eternity. If he is reconciled to
false notions of God, all his religion will be likely to be false. A
comprehensible God is no God at all, for what is comprehensible is not finite.
Let men be aware of introducing into those
things which they have not seen, vainly puffed up with their fleshly mind.
- Quoted from: THE RECONCILIATION OF DOCTRINES by
-------
BOLDNESS IN
TESTIMONY
A
wealthy
O when I
stand mid yonder shining throng,
And on fair
Ill add this
chorus to my swelling song,
He loved me
and gave Himself for me.
Mr.
Miller was a good man, and he asked to have a hymn sung a second time. When
observing the deep impression made upon the whole company, he proposed to turn
the whole gathering into a prayer-meeting to which all agreed. And so the
programme which had begun with music and dancing was changed to Bible reading,
praise and prayer - and all through the modest steadfastness of a young
believer.
*
* *
2
CHRISTIAN RESPONSIBILITY
AND ITS CONSEQUENCES + 1
Slowly but surely the truth of the believers
responsibility, with its sequence of tangible awards favourable or
unfavourable, is permeating the ranks of the truehearted of Gods people, as
these extracts, all but one written within the last twelvemonth, prove. That
these sincere and gracious writers may not necessarily agree with each others
contentions is exactly what would happen with a landscape slowly emerging from
a fog, and reported on by observers standing at different angles and with
differently-powered glasses. We have no doubt at all that the spiritual anaemia
of the
There is a marked tendency among Christian workers to
discount a mans faith if his life is not consistent with his profession.
Particularly is this true in a case where one who has professed to be a
believer falls into grievous sin. It is based on the assumption that if one is
really converted he cannot live in sin, or, as some would put it, he cannot go
into certain forms of sin. Gods Word does not teach such a doctrine as this.
On the contrary, it plainly tells us the story of the heart-breaking sin into
which David fell after a most protracted period of growing faith and most
intimate fellowship with the Lord. If this man, of whom, because of his faith,
God said that he was a man after His own heart, could fall into grievous
two-fold sin of adultery and murder, what right have we to say of others who
fall into like sins, We cannot believe they were ever
truly converted? If it were
not possible for Gods children to fall into sin - gross, hideous sin - why
does Gods Word so constantly warn them against doing so? For the epistles,
which are addressed to believers, are full of
such admonitions.
Is
not this teaching that man cannot really be a believer unless his faith is
evidenced in a godly life, after all, only a subtle aspect of the teaching of
salvation by works? Many who would not say You cannot
be saved without good works, feel quite free to say, You cannot have been saved if you do not maintain good works.
Let us have done with such teaching! Let us recognize that
Gods children can and do sin, but that they are His sons nevertheless; and
when we find a believer who has lost his touch with the Lord and drifted into grievous sin, let us
not discount the reality of his - [initial
and eternal] - salvation,
but let us earnestly seek to bring him back to the Lord, to cry with David, Restore unto me the joy of Thy salvation; and uphold me with Thy free spirit. - Grace and Truth.
* * *
* *
Since all the sons and daughters of the family have been
made partakers of the divine nature, they have been made free from sin, and become servants
to God. As servants they must give an account of their
stewardship. Those who are faithful with their talents, are made ruler over many things, and those who are
faithful with their pounds, must have rule over ten, or over five cities, in
the kingdom which their lord has received during his absence. The rank of the
slave is thus exchanged for the rank of the sovereign. Service is followed by
Viceroyship, yet, in each sphere, the subject continues to serve his master. In
each parable there is a servant who refused to render any service, and in each
case he was disqualified from further possibility of service, whether of the
lower order or the higher. One was cast into outer
darkness, the other simply discharged from possible usefulness, as
wholly unprofitable to his master. Paul imposes the divine necessity of it in
the words We must all appear before the Judgment-seat of Christ. We Christians,
of course; and all of us, without exception: that every one may receive
the things done in the body, according to that he hath done, whether it be good or bad (2 Cor. 5: 10).
It follows, therefore, that every day we live on the earth, we are formulating
for ourselves the high rank of honour, or the low rank of disapproval, awaiting
us when we meet our returning Lord. Deeds and their controlling motives, words
and their truest meanings, conduct and its helpful or hurtful influence,
loyalty and disloyalty to Christ, the confession or shamefulness shown for Him
before men, sacrifice or indolence; all will come under His searching eye, all
will feel His holy burnings within. - The Intercessor.
* * *
* *
The prize and the call above are one, [Greek ...] being in
the Genitive of Apposition (Phil. 3: 14). This prize must be something other
than life eternal, which is a free gift - [(Rom 6: 24,
R.V.)] - and for which no pressing on or striving after was needed
by the devoted Apostle. We have seen that it seems to be set before as many as
be perfect, and thus is the special - [see Greek ...] - the out-resurrection
from among the dead, the earlier resurrection. It is a call from above, or a
call up wards, to which Paul pressed
on. The special resurrection of a unique class is indicated in Rev. 14: 1-5.
Equally so in Rev. 20: 4-6,
and there is nothing in Scripture to bar the belief that the resurrection of all the saved may not happen at the same
hour. There may be intervals. - The Christian
Fundamentals Magazine.
* * *
* *
Now we will
boldly suggest that the Rapture of the Church
is not a Scriptural, not a justifiable expression. Unlike the term Trinity,
which, while found in no specific passage, has many a chapter and verse to
support it, the phrase, Rapture of the Church,
implying that the Church is a whole,
which must be raptured, caught up as a whole,
- all together and all at once, - occurs
nowhere, and is nowhere implied in the Word. The word Rapture
assumes, in dependently of proof, that
there is, and virtually declares that there can be, but one rapture. From the
view-point of earthly development and
readiness for heavenly elevation and serviceableness, rapture is likened by the
Lord to reaping of white barley and
golden-brown wheat during all the days of harvest.
The field is the wide world, with its differences of latitude and altitude, of
soil and climate. Not all grain ripens or gets reaped together - hence
firstfruits, general harvest, and corners of the field. Surely the parallel is
in the successive mowings, serial
garnerings, in each mans own order during the Parousia
- the Presence of the waiting Husbandman. Is there anyone bold enough to deny
that the Revelation
shows us a number - some say seven, others ten - of companies of saints called
towards the throne? This brings us to the misunderstood, but clear and
definite, de claration of one taken, one left.
This taking, as the Greek shows, is entirely
different from the taking away by the flood in judgment. It is a taking of
favour and honour, as in the threefold selection of Peter, James, and John. And
such a rapture has already occurred. For Enoch was taken, Methuselah was left; Elijah was taken, Elisha
left. The context proves it is a matter of warning for readiness, for
watchfulness against earth-stains and earth-chains. Only disciples were
addressed or concerned. If we are even now fully prepared and fit, warning can do
us no harm, and if we are holy, humble, and cautious, we will not resent or
reject it. - The Prophetic News.
* * *
* *
If we believe in the resurrection of the dead and the rapture
of the living, we should be prepared to consider, without difficulty or
prejudice, whether these are all at one time, or in groups. As to resurrection,
the answer is plain. There are successive ones. (1) The resurrection of Christ and those who rose with Him. Matt. 27: 53.
(2) The out-resurrection from among
the dead of Phil. 3: 11,
which the apostle Paul desired to attain unto.
(3) The resurrection of My two witnesses, in Rev. 11: 11. (4) The resurrection of 1 Thess. 4: 16, which, however, may coincide
with No. 3, and (5) the final
resurrection of Rev. 20: 12
for the great white throne judgment.
So
also we have fairly definite indications that the first translation is selective,
or partial. This is not a matter for pressing some peculiar theory. The
question is- What saith the Scripture? The
definite promise given to the Philadelphian church in Rev. 3: 10, of escape from the hour of temptation, which
shall come upon all the world, to try them that
dwell upon the earth, seems almost to necessitate translation. This
agrees remarkably with the earnest words of our Lord in Luke 21: 36, for He exhorts believers, Watch ye therefore (dont be entangled with the world,
or the apostasy of the church, like Sardis, or Laodicea), and pray always that ye may be accounted worthy to escape all
these things that shall come to pass (the coming tribulation), and to stand before the Son of man, as the 144,000
stand with Him on mount Sion. It is hard to reconcile this warning from the
lips of the Lord Jesus with the view that all believers do, as a matter of
course, escape. - The Friends Witness.
* * *
* *
The foolish virgins were born-again believers. They
even believed in the doctrine of the second corning, but they were not ready. The wise, Spirit-baptized,
expectant virgins will be admitted to this feast. The believers who possess the
virgin life of Christ in their hearts and are prepared, knowing as they do the
prophecies which relate to His coming - this body of believers shall be caught up together with them in the clouds, to meet the Lord in the air. Watch therefore. - The Defender.
* * *
* *
The dishonour of the disobedient Christian will be
great in the Day of Christ. It was the clear apprehension of both honour and
shame at the Judgment-Seat of Christ that made the saints and martyrs of the
first centuries of the Christian era. While, in the notes of a popular reference
Bible, we are told that the Day of Christ relates
wholly to the reward and blessing of saints at His coming, there is a
startling contradiction from
* * *
* *
The coming of the Lord becomes, through watchfulness,
both a deterrent and an incentive. It rebukes sin of every kind and inspires to
the deepest consecration and devotion. Not only is blessing promised to the
prepared but likewise loss is threatened to the unprepared. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee
(Rev. 3: 3).
Christs coming will be sudden and unexpected to the watchful and unwatchful
alike. But the warning is that He will suddenly come as a thief to the careless. Though surprised, the
watchful will not be unprepared. To the unwatchful, however, His coming will be
like the visit of a thief, in its resulting loss and sorrow (Matt. 24: 42-44, 48-51; Mark 13: 32-37; Luke 21: 34-36).
How dare we deny such solemn
warnings? If there is nothing for us to fear at the coming of the Lord, if all
will have the same experience, then
such warnings are not only meaningless; they are false and misleading. Some
might object that such warnings have in view the loss that will be sustained by
the careless Christian after the rapture, at the judgment-seat of Christ. It is
true that the Christians unfaithfulness will be judged at the judgment-seat of
Christ and that for all such failure he will suffer loss. But the important
point of many of these Scriptures is that, for the living believers at least judgment
will begin at the rapture. This is clearly brought out in the parable of
the virgins. Their judgment began at the appearing of the bridegroom. As the
reward of the watchful and faithful will begin with their participation in the
rapture, so the judgment of the careless will begin with their rejection from
the number of the first raptured and their consequent participation in some of
the horrors of the tribulation. - The
* * *
* *
Crowns are given
for what? In order that we might become rulers in the Kingdom glory. Christ as
Lord is competent to adjudicate matters of the world. He is going to associate
with Himself co-rulers, statesmen, who are to regulate things in ages to come
in all parts of the world. God does not want hot-house plants to be rulers over
His kingdom. Those who have stood the test are to be rulers in the kingdom.
What kind of folks did President Hoover select as members of his cabinet? They
were picked men. He had had his eyes on those men, probably, for months and
even years, and others were consulted as to the availability, the competence,
of these men. They were tested men. God is looking out for such men who are to
be rulers with Him in the management of kingdom affairs. - Christ
Life.
* * *
* *
There is a tremendous truth of the New Testament, a
truth so vitally important that a correct understanding of the Bible is
impossible without recognizing it: salvation is by grace, a free gift to all
who trust the merits and substitutionary work of Christ; rewards are offered by
God for the faithful service of the saved. One of these special rewards offered
by Christ to His people is that of reigning with Him during the kingdom. Only those who suffer with Him will reign with Him. Here is the passage which
says so: If we suffer (with
Him), we shall also reign with Him: if we deny Him, He also will
deny us (2 Tim. 2: 12).
This
magnificent reward is spoken of by Paul as The Prize.
Those who attain to a certain spiritual level are to be privileged to reign
with Christ during the Kingdom. - The Christian
Victory Magazine.
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THE KINGDOM
Rabbi Rabinowitz of the Cricklewood
Synagogue, one of the most learned and zealous of the younger Rabbis, says:- We Jews pray thrice daily:- We hope in Thee, O Lord our
God, that we may spiritually behold the glory of Thy might, when Thou wilt
remove the abominations from the earth, and the idols will be speedily be cut
off, when
the world will be perfected under the Kingdom of the Almighty, and all
the children of flesh will call upon Thy name, when Thou wilt turn unto Thyself
all the wicked of the earth.
*
* *
3
THE LORDS SUPPER
By W. J.
DALBY, M.A.
The ordinance of the Lords Supper is a service in
which the majority of professing Christians with more or less frequency take
part: and yet for some reason it is a matter which seldom seems to form the theme of exposition in Evangelical
circles. It would appear, however, to be plainly desirable that believers
should sometimes meditate upon the meaning and purpose of this Divinely
appointed rite as well as celebrate it according to the Lords command, the
better to realize its importance and to guard against error and to avoid
neglect. We are probably all aware of the fact that this service has proved a
centre of much sad controversy and dissension amongst those who claim the name of
Christ, some of whom have made it virtually (after baptism) the one thing
needful - the slogan has gone forth, It is the Mass
that matters: while others recoiling from this palpably unscriptional
position have gone to the opposite extreme - which is also quite unscriptural -
of putting aside the Lords Supper altogether. Between these two extremes lies
the teaching of the New Testament setting forth the mind of God on the subject.
After
this introduction we will now plunge in medias res by concentrating our attention upon
those words spoken by the Saviour at the Last Supper, which have been the chief
ground of contention. These we may read in Matt. 26: 26-28. Concerning the bread our Lord said, This is My body: concerning the cup or the wine
within it He said, This is My blood. It is
here that the Romanist and the sacerdotalist think to have the better of
Scriptural Protestants. They sometimes argue as follows. You adherents of the Bible and the Bible only are accustomed
to insist on a strictly literal interpretation of its contents. Be fair
therefore and consistent in your explanation of these words of the Lord Jesus,
and admit that transubstantiation - the change of the bread and wine into the
body and blood of the Saviour, or at least the real presence - the local
presence of Christ in or under the form of, bread and wine - is Scriptural and
true. What is our reply? Our answer is simple, but it requires more
than a sentence or two to express it. We may put the matter in the following
way. We do insist - and very strongly insist - on a literal exposition of the
plain sense of the words of Scripture: but it has to be the plain sense, and
this is where private judgment - which is twin brother to common sense - comes
in. Allowance must be made for the fact that the same word may have two senses,
both being natural and common: and in any instance of its use the context must
determine which sense is intended. Add to this that language clearly intended
to be metaphorical is by no means unusual, and we are well on the way to
resolving our problem.
Let us develop this last point at once. Our Lord Jesus
Christ frequently employed language which is admitted by all to be
metaphorical. We will take three illustrations to prove this. When He said, The cup which My Father hath given Me, shall I not drink it? (John 18: 2), does anyone suppose that He
was referring to some literal cup out of which He was to drain a literal
draught? Of course not: it is universally acknowledged that this was a figure
of speech, setting forth as by a striking picture the awful sufferings which He
was to endure on the Cross. When He said, I am the
Good Shepherd (John 10: 11), did He mean that He was a literal keeper
of sheep? Twere folly to suppose so. He was simply
stating under a very beautiful symbolism a blessed truth regarding His
relations with His people. Once more, when He said to His disciples, Ye are the salt of the earth (Matt. 5: 13), was He asserting a literal
and physical fact? Nay, but a symbolical and spiritual truth. For the presence
of Christians in the earth preserves from corruption as the presence of salt in
meat. This circumstance of our Lords having so often, used metaphorical
language proves that we are doing nothing unnatural - and in no way tampering with
the plain sense of words - when we attribute a symbolical meaning to His great
utterances at the Last Supper. By interpreting This is
My body as denoting This
bread represents My body, and This is My blood
as The wine in this cup represents My blood,
we immediately obtain a sense clear and good, reasonable and satisfactory. This
is seen to be the more so if we observe that our sacerdotal friends who would
enforce upon us by the principles of literal interpretation literal exposition
of This is My blood of the New Testament would
be compelled - if logical themselves - to insist on a no less rigidly literal
exposition of the other words spoken by Christ at the same time. This cup is the New Testament in My blood (Luke 22: 20).
But all must confess that the cup or the wine within it could not be in itself
a literal testament or covenant: it could only typify or symbolize one.
And
now to pass to the point previously asserted, viz., that the same word
frequently has two quite common meanings. That is certainly the case with the
verb to be. This often denotes to be in a very literal sense: but it has also a
common use as denoting to represent, to symbolize, to stand for.
Once we really get this into our minds we are able to deal with the whole
problem. We may make the matter very plain indeed by the use of a simple
illustration. Imagine a lecturer giving an account of some famous battle of
history - let us say, for arguments sake, the Battle of Waterloo. Beside him
on the platform as he speaks there stands an easel, over which is hung a map -
the map showing on a large scale the
Strongly corroborative of this interpretation is the fact
that in the service of the Passover - out of which the Saviour modelled the
Lords Supper, for He was observing the Passover with His disciples at the time
- the Jews are accustomed to say, This is the bread
of affliction which our ancestors ate in the
Bear with me now if I mention briefly another negative
point before striking two or three more positive notes in conclusion. If the
Lords Supper is not a magic rite in which by a kind of spiritual alchemy bread
and wine are transformed into a local presence of Deity, neither is it a
sacrifice offered up to God. The two ideas stand or fall together. If the bread
and wine were changed into Christs body and blood, then the breaking of the
one and the outpouring of the other would imply in some sense an offering of
Christ in sacrifice, a sort of repetition of
At this point we pass from the negative to the
positive. Since transubstantiation is
not to be received the sacrifice of the Mass collapses: but while the Lords
Supper is not a sacrifice it is the commemoration of a sacrifice. Recall the Passover.
The annual Jewish service commemorated the great deliverance in
The
command of Christ last quoted brings us to the practical application of this
matter to the people of God: for in the Lords Supper we see a plain Christian
duty which should also be a recognized Christian privilege. Tis true that in
the New Testament we do not read a great deal about the breaking of bread - we
find there none of that prominence and emphasis which characterize the later
Roman and sacerdotal theology: but - on the other hand - we find there none of
that total ignoring of the service -
and sometimes even opposition to it - which have characterized certain phases
of Protestantism. The New Testament more than once alludes to the Lords Supper
as it were incidentally, revealing how the first Christians regularly observed
it and setting it forth as a thing more or less taken for granted. Abuses crept
in with regard to it even in the Apostolic Age; but the New Testament presents
no evidence of any early believers having thought or taught that the service
was unnecessary. One cannot help feeling that many sincere Christians - whether
individuals or as groups - who habitually pass by the breaking of bread -
perhaps under the influence of traditional teaching or for some other reason
which seems to them weighty - do not realize what they are doing or what they
are losing. For, not to dwell upon the unsuitability of ignoring a command and
invitation by Christ, we may recollect that the believer is, through a right
use of the service, made partaker of much blessing. We repudiate
transubstantiation and the real presence: but we do well to recognize that the
words This is My body and This is My blood are what Hooker calls words of promise.
For Christians, who receive the bread and wine by faith and spiritually partake
afresh the things signified, obtain new strength from the Saviours body and
blood once offered on
*
* *
4
THE RETURN OF MARTYRDOM + 2
Only two Christian deaths are described in the New Testament:
the worst - Ananias and Sapphira; and the best - Stephen. The solitary blaze of
Gods glory and approval on a Christians dying concentrates solely on a
martyr. How many of us realize that we have re-entered the era of martyrdom? It
opened with a massacre of 30,000 Christians in
In
the proto-martyr Stephen, God has
photographed for ever the ideal martyr, as he is seen in the eyes of God. And all that sat in the council, fastening their eyes on him, saw
his face as it had been the face of an angel (Acts 6: 15). Stephen was absolutely alone, ringed by
human wolves, yet lo, a man with an angel-face. In that council-chamber we see
exactly what a martyr is. A martyr is Gods last argument with the world, and
the martyrdom is the martyrs own final plea. When everything else has failed -
persuasion, warning, love, reason, influence - there still remains a crowning
plea, a testimony to the truth at the cost of life; and so priceless to God is
this final fidelity that over this doomed man - alone in the Bible -
heaven opens, and empties its light on to the dying face. I am losing courage, cried the great French
statesman Gambetta,
when dying, after being stabbed: not so, the God-upheld martyr. It seems
probable that martyr sufferings may not always be so great as they seem.
When
Livingstone was in the lions grip,
his left arm was splintered, and the flesh torn in a dozen places. The shock
produced a stupor as he lay beneath the lions paw. It
caused a sort of dreaminess, he said afterwards, in which here was no sense of pain or feeling of terror. I
was quite conscious of what was happening. At least we know that no
burden will be laid on us unsupportable. A friend said to Philip Jenks just before he expired: How
hard it is to die! Oh, no, no, no, he
replied, easy dying! blessed dying! glorious dying! I
have experienced more happiness two hours to-day, while dying, than in my whole
life. I have long desired that I might glorify God in my death; but oh, I never
thought that such a poor worm as I could come to such a glorious death.
Next,
God has, in - [the first Christian martyr] - Stephen,
photographed for ever the martyr-spirit. And he
kneeled down and cried with a loud voice, Lord, lay not this sin to their charge (Acts 7: 60).
Never was the martyr-spirit brought into sharper contrast with the fearful
Divine power unexercised and uninvoked. Nothing but thin air stood between the
Sanhedrin and devouring fire; Stephen saw the Shekinah glory: Omnipotence, before which these men were a
vapour to be puffed out in a moment, looked down from the moved heart of God,
as Jesus stood anxiously over His dying martyr. Yet in a few moments there is
nothing but a battered corpse: nay. infinitely more, a passionate intercession
for the murderers. Stephen saw that these men had a zeal for God: as one of
them said long after: Lord, I thought that I ought.
When
John Huss was bound to the stake on July
1, 1416, an old peasant woman came up with a faggot, and begged that it might
be added to the pile; and when it was flung on, she was not content; it must be
close up to the victim, so that it might help to consume him. Have I ever harmed you and yours? asked Huss, that you are so bitter against me? Never, was the reply, but you are a heretic. Wood is scarce this year, and the
winter, they say, is like to be a hard one. I can ill afford the faggot, but I
would fain do God service by helping to rid the earth of an accursed heretic,
and, therefore, I make the sacrifice. O holy
simplicity, exclaimed the martyr; and, reaching out his hand, he drew
the faggot toward him, and placed it against his side. Perhaps, he said, this faggot may help
to save us both. Huss saw that the zeal for God which made her,
in her darkness, a persecutor, would, had her heart been enlightened, have
placed her alongside him in the fire. So the last argument sometimes succeeds
where all living testimony has failed, through the intercessory prayer. A Protestant pastor was driven by persecution from the Canton de Vaud,
in Switzerland: and years after, one of the bitterest of his persecutors,
having been converted, travelled all the way to his new home to tell him so:
and, when, the pastor himself met him at the door, was unutterably amazed to
hear him say: I am not at all surprised, for I
have prayed for you all these seven years. So Wishart said before his execution: You
will not see me change colour. His dying exhortation was so solemn that
even the men who had charge of his execution were moved. The chief executioner
fell on his knees before the bound martyr, saying, Sir,
I pray you forgive me, for I am not guilty of your death. Wishart told him
to climb over the pile of wood which surrounded him.
Then he kissed the executioner, saying, Do thy
office, this is the token that I forgive thee.
Next,
God has photographed for ever the secret of the martyr-spirit: he saw Jesus; and calling upon the Lord,
he said, Lord Jesus,
receive my spirit. Martyrdom is an intense vision of the other world, and a
passionate devotion to the Lord: he endured, as seeing Him who is invisible. Jane Welsh, the wife of John
Welsh and daughter of John Knox, was told by some officers in authority,
that if she used her influence to induce her husband, then in prison, to disown
the Protestant faith, his life might yet be spared. She was wearing an apron
when this proposition was brought to her, and gathering it up at the corners,
she held it out as a receptacle, saying:- No, your
lordships; I would rather catch his head in this apron than that he or I should
renounce my Saviour. The words of Psalm 44: 22, quoted by the Apostle, and enshrined in a
triumphant hymn of victory, were sung by the noble Bohemians who were executed
in the midst of a terrible persecution of Protestants by Ferdinand of Austria, at Prague, June 21, 1621. Forty-seven were
executed on two separate days, and among them were those men of the nation most
distinguished for rank, learning and piety. As the first group passed to their
death, those still in prison sang to them - Yea, for Thy sake are we killed all the day long; we are counted as sheep for the slaughter. They
spent the night in psalms, prayers and mutual exhortation. Early in the morning
they bathed, put on their best apparel, as going to a marriage feast, and so,
as they were called forth one by one, they went to their death with undaunted
heart. Polycarp, Augustine, Huss, Jerome of
Next
God has photographed for ever - not in Acts,
but in the Apocalypse (Rev. 20: 4-6) - the martyrs reward. So dominant is the
martyr-class in the coming kingdom that the sub-apostolic Church thought none
but martyrs would compose its kings: the modern Church has swung too far toward
the opposite extreme: it is the sanctified
only that merit the Millennial
Glory, including the martyrs. Why does the [Holy] Spirit
cluster together the slain for God in a constellation out-dazzling all other
stars? For the martyr-character is not always the sweetest: great intensity can
go with great narrowness. The reason is simple: A man who gives his life for
God gives everything. Some
believers give great wealth; others, limitless devotion; others, tasks involving
enormous physical strain; others, long hours of prayer; others, great natural
gifts but the martyr, giving life, gives all - wealth, strength, time, talents;
in one he gives everything.
A
vital consideration remains, in a text as arresting as in Scripture. If I give my body to be burned, and have
not love, it profiteth me nothing -
literally, I am nothing benefited (1 Cor. 13: 3). A man may go to the stake for
Christianity, and yet know nothing of Christ; he may go martyrdom for love of a
cause, or love of a false prophet, love of glory; his act may be prompted by
bigotry, or obstinacy, or pride: if it has not love at the root of it - love
God, love of Christ, love of saving truth - it profiteth nothing. A great
atheist was burnt to death in
In
the course of a public debate, George
Holyoake asked Dr. Parker: What did God do for the martyr Stephen when he was being
stoned to death? Dr. Parker was embarrassed for a
moment; then, lifting his heart to God,
gave a reply which he always believed was the Holy
Spirits direct gift. He said: I believe the Almighty did far more for Stephen than at
first appears. He did not appear visibly to the murderers: He was not audibly heard by any in the crowd, He did not send an angel to deliver the martyr in the hour of his agony.
But God enabled Stephen to say, Lord, lay not this
sin to their charge; and when we shall see facts in their true eternal values, we shall see that, in working this miracle of forgiveness in
the heart of Stephen, God did more
for him than if He had sent a legion of angels.
-------
ON ACTIVE
SERVICE
Said
a colporteur of the American Tract Society:- A colporteur - [one who sells tracts and
religious books (Dict. Def.)] - must count the cost,
admonished by Him Who came to seek and to save that which was lost. Bodily
strength and vigour of health are pre-requisites. He must be willing to abide
with the poorest and most ignorant of our fellow-men, and be content with the
humblest fare; cheerfully endure cold and heat, hunger and thirst, labour and
fatigue, if souls may be benefited, and the Kingdom of our Redeemer promoted.
Above all, he needs an entire reliance on the Divine aid and guidance, and must
have his own heart subdued by the Spirit of God. Though I have sunk in the
bogs, and have extricated myself only by excessive labour; have broken down in
the midst of a difficult stream, in the sickly and hot season, and waded out
with my boxes of books; have been lost two days in the woods without food for
myself or horse; have lain in the wild forest far from any habitation while the
storm was raging about me, or only the howling of wolves or other wild beasts
was heard; yet these trials of hunger, thirst, and exposure are of little
account, if I can but win souls to Christ.
-------
MARTYRS
TODAY
A BUDGET FROM
These
vivid sketches, simple, direct, real, are a photograph of the mission field.
One incident (we quote but one) we who live in safe lands can only read with
bowed heads.
His own mother actually hired an assassin to kill him and
she has definitely said she is willing to pay as much as 10,000 francs to have
him despatched. There have already been three attempts upon his life, the last
only a few weeks ago. In one of these he was knocked senseless and carried to
the hospital, where the doctor gave him two hours to live. This young convert
says:- The Lord always strengthens me. When persecutions increase, the power
of Christ increases in me. There are no words to express the joy in my heart.
Death is not the only thing to be feared, nor even the worst. They
administer a drug which affects the brain. He told me about one of his personal
friends who was recently done to death. They studied together in the Great
Mosque. This young mans people imprisoned him in the house for a whole year on
the pretext that he was insane. Later they managed to get him into a lunatic
asylum, but he convinced the doctor of his sanity. I am not mad, he said, I
am here because I am a Christian. Accordingly he was discharged. This,
however, did not mean freedom: he was taken home and literally
starved to death. In his last hour they tried to force him to assume the
attitude for the witness, with the forefinger upraised. So strenuously did he
resist, so tightly did he clasp his hands, that they could not move them when
they laid out his body for burial. He died repeating an Arab hymn in praise of
the Lord Jesus.
*
* *
5
GRACE MEETING NEED + 4
With David I thankfully confess that my cup
of happiness runneth over. To the afflicted I would say out of a full heart, go
and help your clergyman; ask him to give you something, however small, to do
for Christs sake; lose yourself to find yourself, and your despondency will
vanish. Our Lord will not allow you to dwell in the shadow-land.
This
testimony is borne by one (deaf since he was five years old) who, for some
twenty years had suffered intensely, at times, from bodily pain. Seeing that
several persons afflicted with deafness had given expression to a feeling of
isolation and despondency, and having himself - though similarly afflicted -
found the joy of which he speaks, he witnesses thus to the truth of the promise
first given to an afflicted apostle:- My grace is
sufficient for thee; for my strength is made perfect in weakness.
But I am blind, some child of
God may sorrowfully reply; is not blindness worse
than deafness? Who shall dare to say? The
heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy. [Prov. 14: 10,
R.V.] Certainly only the Lord, and those who have personal
experience, can fully measure the bitterness of either affliction; and what
stranger from the covenants of promise could enter into the joy of the blind
hymn-writer, Fanny Crosby? Writing
of the physician who unwittingly caused her blindness, she says: I have heard that he never ceased expressing his regret at
the occurrence; and that it was one of the sorrows of his life. But if I could
meet him now, I would say, Thank you, thank you, over and over again, for
making me blind. ... Although it may have been a blunder on the physicians
part, it was no mistake on Gods. I verily believe it was His intention that I
should live my days in physical darkness, so as to be better prepared to sing
His praises and incite others so to do. And again, when somebody said
to her: You never refer to your affliction in your
hymns, unless it is in the one entitled All the Way MY Saviour Leads Me,
her reply was, I never thought of my affliction while
writing that hymn; we need the Saviour to lead us even if we can see, and the bright smile that
played upon the face of the blind hymn-writer revealed the fact that Christ was ever guiding her.
* * *
* *
Oh,
General, what a calamity! exclaimed his
chaplain to General Stonewall
You see me wounded, but not depressed, not unhappy. I believe
it has been according to Gods holy will, and I acquiesce entirely in it. You
may think it strange, but you never saw me more perfectly contented than I am
to-day, for I am sure my heavenly Father designs this affliction for my good. I
am perfectly satisfied that either in this life or in that which is to come, I
shall discover that what is now regarded a calamity is a blessing. I can wait
until God, in His own shall make known to me the object He has in thus
afflicting me. But why should I not rather rejoice in it as a blessing and not
look on it as a calamity at all? If it were in my power to replace my arm, I
would not dare to do it unless I could know it was the will of my heavenly
Father.
* * *
* *
I was
face to face with death, writes a
business man, and shrinking from it with something
approaching to dismay; my natural strength and courage had completely failed
me, although I had for many years been a firm believer in the God and Father of
our Lord Jesus Christ. In my extremity I yielded to an inward prompting to
throw myself in utter abandonment into the everlasting arms. The result was
instantaneous and marvellous. Such a wonderful calmness and supernatural peace
took possession of me that the watchers by my bedside were astonished to
witness the transformation. The illness continued unabated, with the same
alarming daily loss of blood, and I sank into a condition of excessive bodily
weakness, till at length I heard with my inward ear a still small voice bidding
me breathe quietly and rhythmically. I obeyed; the haemorrhage instantly
stopped; a specialist found to the surprise of all concerned that his offices
were not needed. From that moment I began to make a good recovery which still
continues.
But what I should like to publish from the
housetops if I could is the, to me, awe-inspiring and deeply-moving realization
that I met God face to face in the valley of the shadow of death. It was an
experience I was quite unprepared for. Every trace of fear of death was taken
from me, swallowed up in the discovery
of the nearness and all-sufficiency of God. The words of the Psalmist came home
to me with overwhelming force: Though I walk through the valley of the shadow of death I will fear
no evil, for Thou
art with me. I would reverently and earnestly
affirm from the first-hand knowledge I have now gained through my
never-to-be-forgotten experience, that God is real, that I am His, and that He
will sustain all those, His little ones, who put their trust in Him, in every
trial, every difficulty, and bring us safe home at last.
* * *
* *
A young Canadian of twenty-seven - a teacher, first in
the public schools of
About
this time there gradually came to him as he lay there, almost physically
helpless, a persistent longing to do something worth while, and many were the
prayers that went up to the throne of grace asking that God might still make
him a chosen vessel for some good purpose.
For
the next four years he wrote many articles, sketches, short stories and several
serials for Sunday-school papers and other periodicals. The savings he had
previously earned during his teaching had long before this become exhausted,
and his parents (who owned only a small farm) never expected their boy would he
able to earn another cent for himself; moreover, he was a real financial burden
to them.
He had never even dreamed of being a writer - never
thought he had any ability along that line at all; but God was opening a channel
for his talent. At first most of his manuscripts (dictated to a little
neighbour girl whom he taught shorthand, typewriting, and bookkeeping in
exchange for her services) were returned to him, and he was often discouraged;
but, gradually more and more of them were accepted - and paid for - and it was
not long before he was paying for his board, buying some needed articles for
the home, and finally, a wheelchair for himself. He wrote with a pencil and pad
in bed during the mornings, and in the afternoons was placed in his chair; and
from this time on he began teaching one, two, three, four - as many as sixteen
young people commercial and shorthand work for half days only. As his outlook
widened, he was enabled, crippled as he was, to take up Sunday School work, and
for fifteen years he has been superintendent, in his wheel-chair,of
a village Sunday School where the Bible is taught as the inspired Book from
cover to cover.
* * *
* *
Gods grace can cause His weak children to triumph in
the face of death, or of that which seems to many even more dismaying - life-long
helplessness - the same grace is able to make them more than conquerors over
what the world regards as the most adverse circumstances. I was aghast, writes a Christian lady, to read the opinion of one of the leading men of the Church
that the promise of Christ, All these things
shall be added unto you, was doubtful in the
experience of the individual Christian or the community in view of the plight
of many Christians. Such teaching undermines the whole foundation of the
Christian faith. Either Christ spoke the truth or He did not. Surely His words
are to be relied upon? And if true when He spoke them, they are true for
yesterday, to-day and for ever. For all times and under all conditions.
But to come down to the ordinary life of a very ordinary
woman. Five years ago I was left, through circumstances for which I was not
responsible, without any certain future, without money to buy as much as a
postage stamp, clean up against a seeming blank wall. I was over sixty,
Victorian, brought up to no profession, but entirely believing in my Bible from
beginning to end.
I cannot tell you all the ups and downs of that five years
experiences. I had difficulties, troubles. He told me no less. But the
difficulties strengthened my faith, developed my character and braced me up as
nothing else could have done. To-day - well, I dont possess a motor-car nor a
bank balance. But I have friends, love, sufficient good food and good clothes,
health, a comfortable bed, a contented mind, a keen enjoyment of the beauties
of Nature, a keen interest in the affairs of the world. Occasionally I arrive
once more very near to lacking the wherewithal to buy a postage stamp. But I
claim that all these things have been added to me. And as far as I can see into the lives and inner
histories of other Christian friends, the same thing is true for them. For things are not as they appear. In death
is life, in trouble cheer, so faith is conqueror still.
The thought that Christ did not really mean what He said
would have overwhelmed me when I began to build my life up again five years
ago. And it is my conviction that we are not relying on shifting sands and
uncertainties, and that ALL HIS PROMISES
ARE SURE!
-------
GODS WAY IS
BEST
By AUSTIN W. CONKLIN
I know
not where my Lord may lead -
Oer
barren plain, or grassy mead;
Through
valley, or on mountain crest;
But
where He leads, I
know tis best.
I
know not what a day may bring
Of
perfect health, or
suffering;
Of
rich delights or deep distress, -
Keen
disappointment or success.
Nor
do I know at morning sun
If
life shall last till day is done.
But
this I know - come
toil or rest,
God
always sends me what is best.
God
often sends me joy through pain
Through
bitter loss, divinest gain.
Yet
through it all - dark
days or bright -
I
know my Father leads aright.
And
when lifes evening shadows fall,
And
I shall hear the final call,
Ill
lean my head upon His breast,
And
say, Dear Lord, Thy
way is best!
- Methodist
Protestant Recorder,
-------
Dr. Kalley,
who was long imprisoned at
-------
DIVINE CHEER
The
head of a great religious order, consisting of women vowed to charitable
service, was engaged on a strenuous and exhausting tour of the many centres
under her jurisdiction. At one of these she was given a bunch of violets almost
as large as pansies and very beautiful to look at. They had been grown under
glass in mid-winter and supplied with constant artificial warmth, with striking
resultant development both in size and appearance. At another centre, situate
in a mountain region, someone had gathered for her three pale and tiny blooms
of the same species which had been found under snow. But the splendid cluster
had no odour; the three little struggling flowerets on the other hand filled
the room with fragrance. The contrasted phenomena deeply impressed the
recipient of the favours as an illustration of Gods ways with His children and
a comforting message for her own soul. The service that exacts most from us is
redolent of heaven as sheltered virtue is not.
- MATHETES.
-------
BOLDNESS IN
PRAYER
Prayer,
when it prevails, has about it a boldness, a holy audacity, which reminds us of
the prophet whose plea was - Do not disgrace the
throne of Thy Glory! When a saint understands that prayer has
three intercessors - the interceding Spirit within, the interceding suppliant,
and the interceding Christ before the Throne - he feels himself but the channel
through whom a current passes, whose source is the Holy Spirit in his heart,
whose final outpour is through our great High Priest into the bosom of the
Father: and he loses sight of himself in the thought of the divine stream, and
its spring and its ocean. How can he but be bold? Prayer becomes no more mere
lame and timid asking - it is claiming and laying hold on blessing. Nay, it is
waiting for and welcoming the blessing, as a returning stream from the heart of
God, pouring back into and through the heart of the suppliant, While he calls,
God answers - there is converse, intercourse, inter-communication; prayer is
not only speaking to God, but a hearing Him speak in return, As a Japanese
convert said, like the old-fashioned well, where one bucket comes down while
another goes up - only, in this case, it is the full bucket that descends!
- REV. A. T. PIERSON, D.D.
*
* *
6
ALL PRAYER
By D. M. PANTON, B.A.
Gods battle was
fought desperately on the plains of Rephidim (Ex. 17: 11), but it was only as hands
remained lifted aloft on the heights, that the enemy broke and fled: exactly
so, as we face to-day an Enemy whose legions are well nigh countless, whose
strategy is born of an experience thousands of years old, before whom millions
have gone down, Paul supplements six weapons with a seventh higher and holier -
dare we say? - than them all. For
our desperate battle with the Powers of Darkness he gives as pregnant and
comprehensive a summary of prayer as the whole Bible contains (Eph.
6:
18):-
all prayer; at all seasons; in all perseverance; for all saints.
ALL PRAYER
This
tremendous demand of God opens at once into a limitless reach:- ALL PRAYER and supplication. If any believer asks, Am I holy
enough to pray? the answer is that not only prayer, but all prayer - prayer in
its entirety, every kind of prayer - is a trust committed to every child of God
without exception. In Scripture we have prayer kneeling, standing, walking,
sitting (1
Kings 18: 42), and on the face before God. There is
confession, supplication, intercession, thanksgiving. There is prayer in the
bedroom, in the family, in the prayer-meeting, in the church [building]; prayer audible and prayer silent; prayer in companies
or alone; exceptional prayers; prayer of set purpose, or in sudden ejaculation,
or the continued, all-suffusing atmosphere of prayer. It is all so gloriously
varied. The minister and evangelist pray over their subjects; the Sunday School
teacher over every scholar in his or her class; the mother over her child, the
business man over his engagements, the youth and maiden over marriage, the
ageing over the last lap. It is prayer in every employment, every recreation,
every undertaking; in joys, in trials, in sudden temptations; in personal life,
in family life, in church life. What visions we have seen in prayer! Mr. Spurgeon says:- Our seasons of fasting
and prayer at the Tabernacle have been high-days indeed; never has heavens
gate stood wider; never have our hearts been nearer the central Glory.
ALL SEASONS
Next, the Apostle deals with the calendar of prayer:-
praying at ALL
SEASONS in the Spirit. This, in itself, is a beautiful revelation of
a child of Gods spiritual character. It means that to us prayer is to be
utterly natural; that we live in the same room with God; that it is never a
violent transition, an impossible break to pray. It was Fletcher of Madeley
who, whenever he et a friend, would say:- Do I meet you praying? The early Christians never
met without invoking a benediction, and never parted without a prayer; and to
the saints of the Middle Ages each passing incident summoned to intercession -
the shadow on the dial, a tolling-bell, the flight of a swallow, the setting
sun. Sir Thomas Browne, the author
of Religio
Medici, covenanted with himself to pray in all places where quietness inviteth; in any
house, highway, or street; and to know no street in this city that may not witness
that I have not forgotten God my Saviour in it. All life is to be an
unbroken litany of prayer: the maturest saint will never grow
independent of it; and the smallest child that believes is not too small
to prevail with God in prayer.
Prayer is the Christians vital breath,
The Christians native air,
His watchword at the gates of death:-
He enters heaven with prayer.
ALL
PERSEVERANCE
Pauls
third point is a critical warning for the undying life of prayer:- watching thereunto - alert in regard to prayer - in ALL PERSEVERANCE.
Natural impulse, even the spiritual instinct of the regenerate, must be
reinforced by vigilance and systematic discipline: watching
thereunto - watching against forgetfulness and sloth, watching against
neglect, watching against formality and unreal prayers: watching for occasions,
watching for answers, watching for deepening power in prayer: so watching that
we successfully persevere. Stop praying, and there is no disaster too tragic to
overwhelm us at any moment. Storm the throne of grace,
says John Wesley, and persevere therein, and
blessing will come. The power of prayer, as Bishop Westcott says, is gained by
systematic discipline. Let us never forget Archbishop Trenchs familiar couplet:-
When prayer delights thee least, then learn to say,-
Soul, now is greatest need that thou shouldst pray.
Andrew Bonar says:- I see that unless I
keep up short prayer every day throughout the whole day, at intervals, I lose
the spirit of prayer. Paul prayed day and
night exceedingly (1 Thess. 3: 10). We are the more likely to persevere if
we remember its extraordinary fruitfulness. Dr. Adoniram Judson says:-
I never prayed sincerely and earnestly for anything
but it came at some time; no matter at how distant a day, somehow, in some
shape, probably the last I should have devised, it came. Or in the
words of William Wilberforce:- All may be done through prayer - almighty power, I am ready to
say - and why not? For that it is almighty is only through the gracious
ordination of the God of love and truth. O then, pray, pray, pray!
ALL SAINTS
Paul now unrolls the map over which prayer is to
travel:- supplication for ALL SAINTS. What catholicity of prayer! - all saints, of
every intellectual grade, of every social rank, of every degree of holiness, of
every theological group; all saints, in all tribes and nations and peoples and
tongues; in all churches, institutions, homes. Paul did not know the thousands
then existent in Gods Church personally, and much less could he suppose that
we should know the millions of a later, larger Church: yet our prayer is to be
as ample, as catholic, as the Church itself. It is most comforting to learn from
these words that prayer in the mass is effectual; that the Church throughout
the world is a better, holier, lovelier Church because you and I pray for it. The weakest and simplest Christian can take part in the
efforts of the strongest (Westcott),
and can mightily help believers whom he has never seen. Every moment some saint
is tempted, or falling or dying; every moment some saint somewhere is being
tortured, or shot, or fiercely
tempted; or is torn with anxiety, or racked with disease, or has denied Christ,
or has lapsed into the world - and
your prayer and mine can be like an angel descending on him through an open
window. Some Christian brother, under the stress of
bad trade and unexpected losses almost driven to dishonesty, will preserve his
integrity. Some young man, no longer sheltered in a religious home, and all but
dragged down into vice, will stand firm in his fidelity to Christ. Some poor
woman, harassed by anxiety, worn down by unkindness, will receive strength and
lofty faith. The feverish passion for wealth will be cooled in some Christian
merchant. Saintly souls will become more saintly. New fervour will kindle in
hearts already glowing with apostolic zeal. New gifts of wisdom and of
utterance will be given to souls already conspicuous for their spiritual power.
So those living in quiet and obscure places may share the honours and victories
of all their comrades, and have part in their final reward (R. W.
Dale, D.D.).
FOR ME ALSO
So
Paul closes this epitome of prayer with the sharply pointed petition which we
love to offer for some one soul only:- and on my
behalf. The ambassador in chains
stands for any and every soul whom we may know plunged in exceptional
difficulty or distress. An immense number,
says Dr. Francis Underhill, of good and kind
persons wear themselves out with worry about their
friends instead of praying for them. Prayer (as someone has said) is
not a sentiment or a theory; but a working instrument which is to do certain
things, just as a pen is to write, or a knife to cut. I
fear the prayers of John Knox, said Mary, Queen of Scots, more than I do an army. An influential lawyer once
rose in a meeting of Mr. Earle, the evangelist, and said:- I have often heard of the power
of prayer, but I dont believe a word of it: if you want to test it, take me.
The evangelist invited him to come to the front. He replied:; I will do nothing of the kind; but, if you have power in
prayer, try it on me. In closing the meeting Mr. Earle invited all
present to pray for the lawyer at an hour he named, and asked the lawyer to
note the fact. On the third day that man was crying to God for mercy; and, selling his law books, he became
an eminent minister of Christ.
*
* *
7
PRAYER NOTES +1
There is a place
where thou canst touch the eyes
Of blinded men to instant perfect sight;
There is a place where thou canst say, Arise
To dying captives, bound in chains of night;
There is a place where thou canst reach the store
Of hoarded gold and free it for the Lord;
There is a place - upon some distant shore -
Where thou canst send the worker or the Word:
There is a place where Heavens resistless power
Responsive moves to thine insistent plea;
There is a place - a silent trysting hour -
Where God Himself descends and fights for thee.
Where is that blessed place- dost thou ask, Where?
O Soul, it is the secret PLACE OF PRAYER.
-
* * *
* *
My own belief is
that just as our globe has a material connection, so that the displacement of
the smallest particle has an actual effect upon the whole mass, there is
probably also a spiritual connection, so that every thought we think and every
idea we conceive has some effect upon the whole spiritual community. We can no
more be isolated in mind than we can be isolated in body; we feel, indeed, our
own separate existence; but every individuals bodily frame is acted upon by a
whole host of attractions and vibrations of which the individual is not
conscious. If I raise my finger the world is different from what it was a
moment before. So in the spiritual region. If I think a good thought or if I
think an evil thought the benefit and the mischief are not confined to myself,
but the thought sends a ripple, however inconspicuous, through the spiritual
horizon. The limitations of will, of impulse, of thought, of prayer, are
unknown to us. But however fruitless the thought or the prayer may seem, its
vibration passes on its viewless flight through the spiritual substance of
eternity. We dare not say that every prayer must find its material fulfilment; the interplay of spirit
and matter is too complex for that; but It cannot fail of its spiritual effect,
whatever that effect may be. And if the loneliest soul on earth, lying in
darkness of spirit and pain of body, breathes one voiceless prayer upon the
night, the world can never be the
same as though that prayer had been un-prayed.
* * *
* *
So it comes to pass that apparent weaklings can be the
companions of mighty warriors. That is how the man with one talent can be the invisible
helpmeet of the man with ten. Even a child can bring succour to the Apostle
Paul. This is the supreme application of the old fable - the mouse can liberate
the lion. We can, by prayer, liberate the powers of great men and women, and
make them mighty masters of difficult circumstances. We can, by prayer, impart
to them a sovereignty by which they are able to handle circumstances and turn
them to be ministers of salvation, to the glory of the Saviours name. I can,
by prayer, become as a part of another man, and I can go forthwith him to his
battles and his conquests. I can travel through
Prayer is the appointed means by which rivers of
energy are unsealed and directed to some crying needs. And therefore vital
prayer is not a word, it is an act. It is as much an act as the watermans
lifting of a sluice-gate which lets the higher waters into the lock where the
waters are low. Prayer prepares the ways for the supply of the Spirit of Jesus,
and in that holy energy we have the power which overmatches and conquers
difficulties otherwise invincible. - J. H.
JOWETT, D.D.
* * *
* *
Why pray for missionaries? Reports almost invariably
end, Above all, pray
for us. Why?
1.
The missionaries know. Are these requests
nothing but idle talk? Are they just a nice, convenient way to close a letter,
paper, or report? The missionaries know.
2.
Much impression, little expression. I speak in regard to
language study. One, on coming to the field, experiences a lengthy period of
impression. This prolonged condition sometimes approaches depression. No little
suffering is occasioned by inability to enjoy freedom in expression.
3.
Spiritual drought. You may know of
preachers in the homeland who become bone dry
spiritually. One on other fields, cut off from former Christian fellowship,
finds there is a tendency for this condition to become acute. It is not easy to
keep these spiritual fires kindled and burning. To use another figure, I quote
a brother in active service who said: A missionary is
like a sponge out under the sun. One must take in of the things of God
in order to give out.
4.
Exposure to temptation. Satan does
not regard lightly the bringing of the light and knowledge of God into lands he
has kept benighted for so long a time. If he can break the spirit of the
ambassador of Light, he has won his fight.
5.
Spiritual hosts of demons. Read the
last part of Eph.
6.
and remember that the missionary must encounter these hosts of demons in a way
you never dreamed of. I am willing to let those on the field testify to this
fact.
6.
Readjustment. Climatic readjustment
is by no means the only one. We, especially those who come to the East, are
among a strange people who think and act in a different manner, Furthermore, we
may never fathom their minds. (But they fathom us). We learn that a complete
readjustment in approach to the mind, in tact, in modes of thought and methods of dealing with the people, is
necessary.
7.
Progress in the work is not swift. Dont
forget that the enemy of souls will raise such opposition that only by
superhuman power, patience and love can a work progress. - N.
B. WRIGHT,
-------
DEVOTIONAL
THE LORD AND
PRAYER
Is any among you suffering? Let
him pray (Jas. 5: 13). Dr.
T. Bulkley
Hyslop,
the distinguished mental specialist, addressed the British Medical Association
in these words:- As an alienist, and one whose whole
life has been concerned with the sufferings of the mind, I would state that of
all the hygienic measures to counteract disturbed sleep, depression of spirits,
and all the miserable sequels of a disturbed mind, 1 would undoubtedly give the
first place to the simple habit of prayer.
Prayer is the rope thrown out across the wave
Which, graspd by drowning
men, proves strong to save;
But, as the rope alone, though firmly claspd,
Would useless be unless twere
holden fast
By one who has the will and power to draw
The drowning one to safety, so the law
Of faith in prayer would ever futile be,
Were not the rope of
prayer held, Lord, by Thee.
- ANNA McCLURE
PILGRIM
PRAYER
I purpose
to take occasion of praying upon the sight of any church which I may pass that
God may be worshipped there in spirit, and that souls may be saved there; to
pray daily for my sick patients, and for the patients of other physicians; at
my entrance into any home to say, May the peace of
God abide here; after hearing a sermon, to pray for a blessing on Gods
truth, and upon the messenger; upon the sight of a beautiful person to bless
God for His creatures, to pray for the beauty of such an ones soul, that God
may enrich her with inward graces, and that the outward and inward may
correspond; upon the sight of a deformed person, to pray God to give them
wholeness of soul, and by and by to give them the beauty of the resurrection.
- SIR
THOMAS BROWNE.
FORGOTTEN
PRAYER
I
never prayed more earnestly nor probably with such faithful frequency. Pray without ceasing has been the sentence repeating
itself in the silent thought, and I am sure it must be my practice till the
last conscious hour of life. Oh, why not throughout that long,
indolent, inanimate half-century past?
- JOHN FOSTER, approaching
death.
EFFECTIVE
PRAYER
In
the autumn of 1913 I suffered from such a severe attack of pneumonia that my
physicians afterwards told me that they had never known a man so ill to
recover. For several weeks I had been delirious and quite unconscious of my
surroundings. One day my cousin, Dr. Alfred Worcester, managed to attract
my attention. He said, Elwood, do you know that
there is a group of your friends at the church who are praying for you all day
long? Dont you think that you ought to pray yourself? I agreed to
this, and called on all the members of my family, the physicians, and nurses to
kneel around my bed while I prayed, and immediately I drifted into delirium
again. My wife told me it was the greatest prayer she had ever heard. If anyone
tried to move I would rebuke him sternly. So I continued till I could pray no
more and I sank into deep natural sleep. When I woke my mind was quite clear,
and so it remained. That prayer marked the turning point of the illness and
from that day I began to recover.
- ELWOOD WORCESTER.
DIVINE
PRAYER
Horace Bushnell, smitten with an incurable disease, was visited by Joseph Twichell. One evening, as they
sat together under the starry sky, Bushnell said:- One of us ought to pray. Twichell
asked Bushnell to do so, and Bushnell began his prayer; burying his face in the
earth, he poured out his heart to God, until (Twichell
said afterwards) I was afraid to put out my hand,
lest I should touch God.
*
* *
8
DYING DEMOCRACY*
[* NOTE: This tract was written in D. M. Pantons mid-monthly
Evangelical Magazine on June 15th 1933 - six years before the commencement of the Second World War! Christians today, who
cannot now see history repeating itself - are either blind, ignorant, or
amongst the vast majority who do not seem to care or want to hear!
But, it is extremely interesting and heartening, to
hear talk from are a number of prophetic Bible Students - who believe the
outcome of Hosea
6: 2:-
After two days (i.e. after two thousand
years (2 Pet. 3: 8) - will he (i.e., Israels promised Messiah who said:
I will return
...) - revive
us; on
the third day he will raise us up, and we shall live before him. Surely this unfulfilled prophetic statement in Hosea,
should be calculated to take effect from the time of the Messiahs Death (in A.D. 32, 33, or thereabouts)
- instead of from that of His Birth and first coming!
And when we consider the numbers and the nature
of the many world-wide events - which has happened during the Covid-19
crisis; and the world-wide acceptance and control of all Religious
Establishments world-wide; and the forced acceptance of every citizen (by means
of fear of death) to obey and accept the
untested and experimental substance injected into their body; which was said to be not properly tested or
proved safe, by those producing it: only adds considerable weight to Hoseas
prophetic truth, - concerning the presently unfulfilled prophecy of our Lord
Jesus Christs warning of an impending Great Tribulation, and His subsequent return to
end it all.]
-------
It is
puzzling to know how far any section
of the
* Sir
Robertson Nicoll, a warm friend of democracy, nevertheless foresaw disintegration that threatens every parliament in the world.
We must not,
he says, be
understood as saying that Demos will necessarily use his powers with wisdom and with
justice. He will do the very reverse if he breaks away from the rule of Christ. An irreligious democracy will
end in a state of society worse by far than has ever been witnessed in a
Christian civilization. Never
was there a greater need of the work and influence of the Christian Church than
there is to-day. Dr. Chas. E. Jefferson has truly said:- Democracy is the
most dangerous of all forms of government. It is the most costly of all forms. It makes greater demands, It demands intelligence and conscience and
sacrifice. It demands these not in
isolated individuals, but in the
masses, and if these are not
wide-spread the nation is doomed.
** Helpless minorities.
The dictatorships differ in type. No two of the dictatorships, says the Times (Mar. 18, 1933), are alike. Beyond the common denominator of collectivism and
authority each expresses its own national spirit. Only Slavs could have
invented Russian Bolshevism. Fascism is essentially Italian in its elements of
secret control and merciless authority. Dictatorship in
For the deepest note of the dictatorships is an
implacable militarism, which turns its native land into an iron prison. Pacificism, says the Berlin Correspondent of the Times (April
7, 1933), entails indefinite imprisonment without
preferment of charges in
* It is characteristic that, before the revolution, a
Nazi preacher in reciting the Beatitudes deliberately omitted the seventh - Blessed are the peacemakers for they shall be called sons of
God (Matt.
5: 9).
So
even the truest and greatest of the democracies of the world now stands on the
brink of a precipice. The United States of America, with their 15,000,000
unemployed, are threatened, according to President Hoovers Commission on social trends,
with a violent revolution. The Commission
says:- Our observations show great cities from time
to time in the grip of organized and defiant criminals, rural districts often
forlornly governed, masses of persons losing confidence in the ballot and
elections, and regarding liberty, equality, and democracy as mocking catchwords
twisted into legalistic defences of
special interests. The swift concentration of vast economic power in a period
of mergers and the inability of the Government to regulate or control these
combinations, or, in many cases, to resist their corrupting influences, are not
encouraging in their sinister implications. Many have been led to conclude
reluctantly that the emergence of some recognized and avowed form of
plutocratic dictatorship is not far away. Col. House, the supreme advisor of President Wilson, said recently- A
revolutionary leader is not in sight at the moment, but he might appear
overnight. If we are to have a Dictator, our people and institutions of wealth
would like him to be of the Mussolini type. However, he is more likely to be of
the type of Lenin. In an address last year to the American section of
the Third International, Stalin
said:- I consider that the Communist party of the
This characteristic of the dictatorships - their
savage intolerance - differentiates them even from a Voltaire. I disagree, Voltaire once wrote, with everything you say, and yet I would fight to the
death for your right to say it. It
is now not enough to be (as the Scriptural Christian always is) a passive
supporter of the Government, as the government: every citizen in
the countries of dictatorship is expected or compelled to be an avowed
supporter, even under oath, of a party government, made national by terror. One
by one, throughout the world, says the Manchester
Guardian (weekly edition,
Mar. 10, 1933), the last gleams of the lamp of
personal liberty seem to be going out among the nations who once walked by its
light. Compulsory membership of the Fascist party is now to be enforced on all
members of the teaching staff at every Italian university. The decree of 1931
compelling every lecturer and professor to take an oath of allegiance to the
Fascist regime was bad enough; at least passive endurance was possible under
it; having passed the required test, a sound biochemist might then devote
himself happily to biochemistry. But under this new ordinance the same
biochemist will be expected, under pain of heavy penalties, to attend his local
party meetings and otherwise show himself a stout propagandist in the cause of
the corporate State. Nor (and this is a point very apt to be overlooked
by Christian thinkers) is splendid State efficiency necessarily divorced from
immorality or atheism. The problem of the Borgias, says the Times (Dec. 2, 1932), is unique. For their eminence as statesmen who achieved the
good government of a Province, and whose policy pointed to the unification of
It
is most remarkable that the modern version of the God-State and the Superman, a
Babylonian idolatry revived by Alexander and the Caesars, springs not so much
from Italy as from Germany - in the persons of Hegel and Nietzsche; as does
also a third source of modem dictatorship - Karl Marx. Hitlerism, says Mr. E.
G. Hornrighausen
(in The Christian Century), is almost a
religion. Hitlerism believes in a mystical and Platonic idea of the Reich.
Hitler feels himself to be the chosen messiah who will be instrumental under
God in re-establishing the glory that once belonged to the fatherland. The
State is a divine entity. To become a Hitlerite is
similar to experiencing a conversion
to the mystical Reich, to worship it and to give ones life for it. Dr. Donald Grant writes from
Thus
the modern world is torn between two fierce fanaticisms, by both of which
democracy is smothered, liberty expiring with it. Signor Mussolini, the first and greatest of the modern dictators,
and their prototype, who has been profoundly influenced by Nietzsche,
acknowledges that the struggle between Fascism and Communism is a religious
struggle.* In sentences (the last being a quotation from
Nietzsche) which he has himself authorized as his, he says:- When Rome passed beneath the sway of Jesus, the dynasty of
rulers, perhaps the only great dynasty in history, fell. Christianity has made
* Emil Ludwigs
Talks with Mussolini,
p. 150.
** ibid.,
p. 174. It is extraordinary that Signor
Mussolini should feel it necessary to say:- I
have never had any inclination to fancy myself a god. Ibid.,
p. 219.
*
* *
9
WATCH AND PRAY +1
By D. M. PANTON, B.A.
Gethsemane, the concentration and epitome of peril,
opens with something all but incredible, yet constantly repeated since - a
blank denial of prophecy by a leading Apostle, and an open contradiction of
Christ; a denial endorsed by the whole Church at the moment and on the spot, in
the person of all twelve Apostles. And the denial is grounded on the invariable
reason of such denial, that what is foretold is unpalatable. Our Lord
specifically foretold that before the cock crew twice that night, Peter would
have thrice denied Him; and that the disciple who asserted that he, if
necessary, would stand alone in heroism is the disciple who would be supreme in
desertion. It was an explicit, unconditional prophecy, simple, literal,
obvious. Peter gave it, quite openly, a blank denial. And he did much more. He said that a violent death itself would
not silence his confession of his Lord. Thus in the very dawn of the Church is
unfolded the fact that foremost believers, even Apostles, can completely
disbelieve a prophecy, especially an unpalatable prophecy, and can even live to
fulfil predictions of their own disastrous failure.
TESTING
Our
Saviours counsel for the crisis, therefore, stands forth supreme. He
immediately counters with a commanded attitude for every servant of God. Jesus
had just said (Luke
22: 31)
that Satan had both requested and obtained power over the Apostles, so that,
exactly as wheat is threshed in order to sift the chaff from the grain, they
might be most severely handled; and He now reveals the tremendous truth that
whether permission is granted to Satan or not, for our sore testing, is a
matter largely within our own control. He says:- Watch
and pray, that ye ENTER NOT into temptation (Matt. 26: 41) - into testing, sifting,
abnormal and acute trial.* The Lord does not say, as is so constantly assumed,
Deliver us under temptation (as
in 2 Pet. 2: 9);
but, Lead
us not into temptation (Matt. 6: 13); we
must watch and pray, not so as to survive temptation, but in order to
escape it altogether. The prayer is:- Lord, remove us from the very region of
the peril! Satan can get permission to sift; but is possible to ensure a refusal
prior to his request.
* Our word temptation
has come to mean a trap, an inducement to sin: rather than a sifting, a trial, a subjection to test, which, while it may end
in sin, may yet have no solicitation to sin in it. In the first sense, God
tempts no man (Jas.
1. 13); in the second sense He tries us all (Ps. 11: 4, 5); therefore the latter is the
sense in which we are here commanded to pray. So also when
WEAKNESS
This
revelation grows every hour more valuable in perilous
times of the end. Every man has his breaking point, a bearing limit
which God allows no man to pass (1 Cor. 10: 13);
but there are a thousand points short of our breaking point where we can break, and where to break is our own
sin, - where we could stand the test, and could master the temptation, and yet do not. Such testings are financial
crisis; physical breakdown; unwise or forbidden affections; serious accident
overpowering inducements to sin; persecution; peril to liberty or life. All
such are not improbable tests for us all, and they may be in no wise sinful
tests, but they are exceedingly dangerous tests. The Lord Himself had just
spoken of the siftings from which God had not exempted Him:- ye are, they which have
tarried with me in my temptations (Luke 22: 28), temptations into which He was Divinely led (Luke 4: 1) and even driven
(Mark 1: 12);
but He was sifted through and through, and spared nothing, for us: and it is exactly the mistake of a Peter to
level himself with his Lord.
WATCH
Now
the vital counsel of Christ is crammed into two pregnant words; and it meets us
with the surprising fact that prayer He puts second to vigilance:- WATCH.
If we had to travel on the edge of a precipice on a pitch dark night, which
would God expect us to do first and foremost - watch or pray? God
never does for us what we can do for ourselves; and when by wide-awake alertness
we can avoid tests palpably on the horizon, even the prayer is rendered
unnecessary. Temptation is the precincts of sin; and watchfulness is the wide
berth we give to known but invisible precipices.
PRAY
It
is most remarkable that the second counsel of our Lord is not general prayer -
prayerfulness - but (as Luke proves who names the prayer only*) the
specific petition that we may be spared the testing:- Pray
that ye enter not into temptation (Luke 22: 40). The gravity of omitting or neglecting
this petition becomes clear when we remember that when Christ gave our four
principal, and His only four, petitions for our present needs (Matt. 6: 13),
this was one. Origen, seized by
enemies and given the choice of bowing to idols, or punishment, fell; and the cause of my fall, he said afterwards, was the neglect of prayer on the morning of the fatal day.
Watchfulness and prayer can together escape the temptation.
* In Luke the watching
is omitted, and so the escape from testing comes the actual prayer to be
prayed. In Matt. 24: 20, Acts 8: 24,
2 Thess. 3: 1,
etc., the substance of the prayer follows the command to pray. This goes far to
prove that escape from the Great Tribulation is equally a specific petition
which we are meant to offer. Watch ye, and pray always that ye may be accounted worthy
to escape (Luke 21: 36).
SELF
DISTRUST
Our
Lord attaches to the command a rapid analysis of the redeemed man, in order to
show how perpetual, how universal, is the need for our vigilance and prayer:- the spirit indeed is willing, but the
flesh is weak. Our
capacity to bear at any time is measured not so much by the weight of the load
we have to carry, as by the strength we have with which to bear it; and our
flesh - Jesus says - is always weak, and weak in all of us without exception.
Here then is our perpetual reminder. The Saviour would have us filled with so
profound a self-distrust that no prayer is oftener on our lips than the cry to
escape testing.* Napoleon
is said to have ordered a coat of mail, and when the maker brought it, ordered
him into it and then shot at him again and again; and when the armour had stood
the test, richly rewarded him. It is madness for us to rush on such a challenge
in the spiritual realm. Mr. Moody
says that a lifes observation taught him that the falls of Christians are
nearly always due to their underestimating the power of enemy: the keen realization of our weakness
is one of our supreme safeguards because it precipitates us full-length on
vigilance and prayer.**
*An Old Testament prayer (Psa. 139: 23)
is thus repealed for the New Testament believer, for a petition that springs
out of salvation by works - wholly unsuitable to salvation against works.
** It is also and
blessedly true that if God over-rules our prayer, possibly seeing that our
strength is sufficient, we are bidden to count it all joy if we fall into
manifold temptations (Jas. 1: 2), since, if we surmount the testings, they
work a perfected character. Nevertheless, both in time and in intrinsic
importance our Lords command ranks before that of James.
THE GREAT
TRIBULATION
Finally,
as the last shadows draw round us, we stand on the threshold of the most vast
and critical application of the principle conceivable, of which
WATCH AND
PRAY
The
moral is overwhelming. The Lord slipt both the warning and the command between
the boast and the testing, yet all the disciples forsook Him and fled. Which
Peter actually relied on for victory - his standing in Christ, or his personal
ability to overcome - was immaterial to the result; for while our Lord had both
warned of the danger and given instructions how to escape it, Peter disbelieved
the one and disobeyed the other: exactly so to-day our standing in Christ -
however exalted and irrevocable - or our
practical holiness and measure of attainment - however real - will equally
fail us if the identical warning is disbelieved and the identical instructions
disobeyed.* On the other hand, we have the glorious and golden
assurance, on the pledged word of the Christ, that if we thus watch and pray we
shall escape present disaster, and also see not one minute of that awful Hour
of testing, which is to
come upon the whole world, to try - to
sift, to analyse - them that dwell upon the earth
(Rev. 3: 10).
* In spite of
Christs direct command addressed to them all, the disciples never watched in apprehensive self-distrust, but after
their physical sleep boasted that all would be well even if the approaching
danger cost them their life; and it is equally obvious that, though our Lord
said, Rise and pray, they rose and never
prayed. So, therefore, when sifted wheat, they all forsook Him and fled.
-------
A
(Shakespeare)
Theres sorrow on Lifes Sea
... but well I know
That Gods wide wisdom, with His Love, doth send
These griefs that come:- tho
seeming without end:
Wave after wave breaks, in recurrent woe,
While others rear their distant crests of snow
Where sea and sky in threatening future blend.
On each successive breaker more attend;
Unceasingly, resistlessly
they flow!
But, hear His Sovran Love thus
far command;
No higher, then, they break upon the shore:
He holds, within the hollow of His Hand,
Those fierce, strong tides, that - raging -
plunge and roar:
Thus I am safe; upon my strip of sand
Their power is held; they cannot harm me more.
-
NINA DE SEVIN.
*
* *
10
THE LAMB OF THE PASSOVER
The
identification of Gods Lamb is revealed in a type perhaps more detailed and
more astounding in its fulfilment than any in the whole range of Scripture. For
the Paschal Lamb is explicitly stated by the Holy Spirit to be Christ, - Our Passover hath been sacrificed, EVEN CHRIST (1 Cor. 5: 7);
it is stated of our Lord at the crucifixion (John 19: 36); and the Holy Spirit,
descending upon Jesus, so unveiled the unknown Victim to John that the Baptist
cried, - Behold, THE LAMB! Throughout the Bible no one
is ever called the Lamb of God except
Christ. Nor had God had in
mind any but one Lamb: of the hundreds of thousands slain at every passover -
for to every household there a lamb - Jehovah never says, Kill them, but
always, Kill it (Exod. 12: 5, 6):
all Divine sacrifice embodied only the Lamb slain from the foundation of the world
(Rev.
8).
So in
1.
- THE LAMB OF THE PASSOVER HAD TO BE
TAKEN UP ON THE TENTH DAY OF THE FIRST MONTH. In
the tenth day of the [first] month they shall take to them
every man a lamb (Exod. 12: 3).
In that month Jesus was crucified; and John tells us the day on which he
entered
2. - THE LAMB
WAS TO BE BOUGHT ON THE DAY TRAT IT WAS TETHERED. Every householder was to
take a lamb, by purchase, if not already
possessed (Exod. 12: 3). As soon as the supper at
3.
- THE LAMB WAS TO BE KEPT TETHERED FOR
FOUR DAYS WITHIN REACH OF THE PLACE OF SLAUGHTER. Ye
shall keep it up until the fourteenth day of the same month (Exod.
12: 6).
From the tenth to the fourteenth Judas kept
watch over the bought Lamb, with a view to its sacrifice: they weighed unto him thirty pieces of silver. And from that time he
sought opportunity to deliver Him unto
them. Each day (which seems to have included a Sabbath) was spent in
4. - THE LAMB
MUST BE OF SPECIAL BIRTH, CHARACTER
AND BEHAVIOUR. (1) It must be a
firstborn (Exod. 13: 2); Jesus could not have been the Lamb, did we not read - she
brought forth her firstborn son (Luke 2: 7). (2) It must be without any evil-favouredness (Deut. 17: 1); your lamb shall
be without
blemish (Exod. 12: 5): so Pilate pronounced, I find no fault in Him at all (John 18:
38);
and Caiaphas the priestly
examiner of lambs, pronounced the witnesses against Him false.* (3)
The prophets foretold Messiah as
standing on His death-day as a dumb lamb (Isa. 53: 7): and
He gave him no answer, not even to one word (Matt. 27: 4).
* Perhaps no
detail of the Crucifixion is more marvellous than the official declaration of
the Atonement by the High Priest. Caiaphas, being high priest that year, said, It is expedient for you THAT ONE MAN SHOULD DIE FOR THE PEOPLE,
and that the whole nation perish not:
a declaration so astounding, as uttered ex cathedra, and by Israels official head who offered the lamb on the Day of
Atonement, that the Holy Spirit
adds, - Now this he said not of himself (John 11: 50):
the Mosaic Priesthood, in the throes of its dissolution, gave forth its last
prophetic utterance, and expired with the Atonement upon its lips.
5. - THE LAMB
MUST BE KILLED ON A SPECIFIC DATE, AND BY THE WHOLE ASSEMBLY OF THE
CONGREGATION. They killed - not ate
- the passover on the fourteenth day of the first month (2 Chron. 35: 1):
the whole congregation of
6.
- NO BONE OF THE LAMB MIGHT BE BROKEN. Neither shall
ye break
a bone thereof (Exod. 12:
46).* The
Samaritans, whose sacrifices to-day are living survivals of Jewish ritual,
pierce each lamb by a wooden spit, with a cross-bar near the extremity; that
is, they
transfix the lamb with a cross, they crucify it.
* Nor might the lamb be eaten unburnt, or sodden with
water, but only roast with fire (Ex. 12:
9):
no alleviation was to temper the wrath, or assuage the sufferings of Him who
cried, I thirst!
7.
- THE BLOOD OF THE LAMB ALONE COULD
GUARD THE HOUSEHOLD FROM THE ANGEL OF DEATH. Blood on the over-arching
lintels - for none can mount to heaven save through blood: blood on the right
post, blood on the left post - for none can pass into salvation except through
blood: blood in the bason on the threshold - for
every saved door was thus stamped with the four points of the Cross.* The Crucified hangs between every saved soul and the
Destroying Angel. But why does the blood save? Because,
where sin enters, death enters: sin and death are interlocked in an everlasting
embrace: in every house, therefore, there must be either a dead lamb or a dead
son. Death must follow sin
across every threshold. But where death has once entered, it enters no more.
* The word
translated bason in Ex. 12: 22
- in Egyptian, threshold translated as
threshold in Judges
19:
27 and 2 Kings 12: 9: so also the Septuagint has, not, the blood that is in the bason, but, the blood
that is
by the door. Thus the
- [saved, but later
becoming]
- apostate, re-crossing the threshold where the lamb had been
killed, tramples underfoot (Heb.
10: 29)
the Blood of the Covenant,
counting it an unholy thing. None of you shall go out
of the door of his house
until the morning, of resurrection
(Ex. 12: 22).
How
meaningless, and even absurd, all this wealth of detail, - how inconceivable
that it should ever have come from Jehovah, - if it were not a moon reflecting
the light of a far vaster but unrisen Sun; one means of the identification of
Gods Lamb when He should appear; a proof through all the ages that a slain Lamb was in the heart of the Father
long before it was in the midst of the Throne which
are a shadow of the things to come; but
the body [which casts these ritual shadows] is CHRISTS
(Col. 2: 17).
*
* *
11
APPROACHING ECONOMIC DESPOTISM
By DONALD G. BARNHOUSE, D.D.
One of the best
known prophetic passages in the Bible speaks of a situation that is to arise
during the great tribulation. Of the time when the Antichrist comes into his
greatest power, we read the following statement, And
he causeth all, both small and great, rich and poor, free and bond,
to receive a mark in their right hand, or in their foreheads: and
that no man might buy or sell, save he that had
the mark, or the name of the beast, or the number of his name (Rev. 13: 16, 17). It is a prophecy of state monopoly. Industry, according to
the prophetic picture, will all come under one head so that no man on earth
will be able to buy or sell unless he acknowledges the lordship of this figure
who is to be the head of the great state that shall head up at
Literal fulfilment of such a prophecy would have been
impossible in any century before our own. Commerce was an affair of individuals
and families, throughout the times of ancient and medieval history. Some of the
great historians of the past century have succeeded in recreating before our
eyes the picture of industrial life in ancient times. It is a picture foreign
to anything that we know to-day. All has been changed in the world because of
the very nature of industrial development. There was a time when almost all
manufacture was what that word indicates if it is studied etymologically. The
Latin word manus, hand, is at
the base of the word, and like all others of the same family, such as maintain, manual, manage, manipulate, manuscript, indicates that the thing was done by
hand. It was only a little over a century ago that the industrial revolution
began in the world. It was then that man began to make the forces of nature
work for him. True, he had used streams to turn his water-wheels, and wind to
turn his mills, but that was almost the entire extent of his domination over
nature. During the last century, however, the mighty forces of energy that have
been stored away for ages in the coal-beds have been released in steam and
electricity. Following this, men were able to turn the power of the streams - [light and wind] - into
electricity and utilize it in their daily tasks. Would you believe that in the
whole of the
As
soon as the industrial revolution was under way it became possible for one man
to buy a large quantity of raw materials and to bring them to one place for
processing. He could hire men to work for him at wages equal to or even above that
which they were making in their own homes. By what was then called quantity
production these producers were able to reap profits that entrenched them
thoroughly as companies. As time
went on the race for raw materials and the race for production turned the
companies into corporations. Then it became more clearly evident that great
fortunes, almost all of which were gained by the control of some natural
resource or the monopoly of some public service, could be made even greater if
the corporations could federate. The result was the formation of trusts.
A trust is a group of firms or corporations united to regulate and control the
supply and price of a commodity.
Government
has been more and more occupied with business throughout the last century. In
former times governments had little to do with economics. Trade guilds made
their own regulations and government was a comparatively simple matter. We find
that the promotion and protection of business interests are the chief reason
for the existing of present day government. Study the functions of the men who
form the cabinet of the President of the
Let
us go back to the Bible prophecy which says that the time shall come when no
man will be permitted to buy or sell unless he has the mark of the head of the
government upon his hand or his forehead. We took great interest in looking
through the writings of Bible students of the generations to see their comments
on this verse. Before 1880, commentators were vague on the subject. They saw
only symbolic meaning in the verse, such as the mark the Roman Church makes on
the forehead of its followers on Ash Wednesday, and the sign of the cross. But
twenty-four years ago (in 1909) a book was published on prophetic subjects. The
writer said:- The general purport of this prophecy is plain enough, although we must
await the progress of events for comprehension of the details of the system
here indicated. This important
passage of Scripture puts clearly before us the prediction of a world-wide
consolidation, syndicate, or merger, a mammoth monopoly, a
titanic trust, which shall absolutely control the
marketing of all commodies; insomuch
that no one will be able to engage in any commercial operation whatever, except under the sanction of the
trade-mark of the beast. Such a
state of things would have seemed the wildest kind of an improbability a
century ago; but to-day [in 2024] the
ordinary observer is able to discern, without any aid from prophecy, indications of the speedy arrival of this gigantic business
organization, the Trust Trusts.
This student was correct. Do you realize what has
happened in the last ninety days in
Let
us look now at some of the details of the power that has been put into the
hands of one man. I quote from the summary, published in the New York Times (June 17 [1933]), of the
powers granted the President by Congress:-
To establish control over all industry with the view to
fixing minimum wages and maximum hours of work, regulating
production and otherwise to promote,
encourage and require fair competition.
To set up a system of government licenses for business if
necessary to require conformance to the above.
To initiate and
direct, through a Federal director of public works, a £660,000,000 public works programme as a further government contribution to
re-employment.
To invoke the
Presidential powers of the World War, to regulate transactions in credit, currency, gold and silver, to embargo
gold on foreign exchange; to fix
restrictions on the banking business of the Federal Reserve System irrespective
of the Federal Reserve Board.
To transfer, eliminate, consolidate or rearrange bureaus in the
executive branch of the government in the interest of public economy.
To inflate the
currency either by requiring open market operations in Federal securities, devaluing the gold
dollar by not more than 50 per cent.,
issuing
To appoint a
co-ordinator of railroads to effect economies among the carriers and increase
service to the public.
There
are additional powers granted to the President, powers concerning relief, pensions,
government salaries, tax reductions, publicity of tax returns, reforestation
and development of natural resources. What we have summarized concern the
economic powers granted to the government. Men prominent in business and law
have told me during the past days that the country has not awakened to the
meaning of what has been done.
Let
us see just exactly what powers the President possesses.
We
find that the President has the right to fix prices in every industry, and to
license every individual company or corporation that wants to do business in
order to force them to buy or sell at the prices he indicates, pay the wages he
indicates, trade in the manner he indicates. No firm will be able to buy or
sell unless they have a license from the government. This license will not cost
much, but it binds the company holding the license to do exactly as they are
told by the President. If any man does not want to agree to any of the rules
made, his license will be revoked and if he should continue in business without
license, could be sent to prison. If some company thinks that a competitor is
dealing unfairly, they may complain to the government. Investigation could
force a man to revise his methods of doing business. If a man has been able to
keep his business going by the expedient of cutting his salaries down to a
minimum and utilizing his machines for day and night shifts so as to cut prices
on his product and make a small profit on a large turn-over, the President not
only has the right, but will probably order him to do business in another way.
Read
a portion of section three of the Federal Industrial Control Act which
is entitled the National Industrial Recovery Act. Any industry may make what is called a code of fair competition for that particular
industry. The President may impose such conditions (including
requirements for the making of reports and the keeping of accounts) for the protection of consumers, competitors, employees, and others, and in furtherance of the public interest, and may provide such exceptions to and
exemptions from the provisions of such code, as the President in his discretion deems necessary to effectuate the
policy herein declared. If any industry does not care to
make such a code, the President may impose one upon the industry. One important
commentator says that this legislation marks a permanent revolution in the
That
is getting close enough to the language of the Bible scene to startle even the
unthinking. Of course it must be understood that we are not saying that the
present working out of the plans hoped for under this act could in any manner
be interpreted as fulfilling the letter of the Bible prophecies. The Bible
prophecies refer to Europe, and in many instances to that part of Europe which
is included in the territory of the old
A friend
of mine is in a brokers office. A few days ago the brokerage business of the
nation was at a standstill for a period of over a day. The securities act had
been passed. Lawyers were telling their clients to sell nothing that involved a
written transaction. No letter was to be signed. A group of brokers stood
around the office wondering where this was to lead. The Christian among them
had frequently pointed out the truth of the near return of Christ and had been
met by indifference or bantering denial. But this day, when he read from the
New Testament the solemn declaration of God that one man was to control the
buying and selling of world commerce, they were hushed and could have no
answer.* - Revelation.
* The Pathfinder, unconscious of prophecy, gives a
painfully suggestive case. No one could see his blue
eagle sign because his place of business was in the rear of a fourth-floor
loft, so the proprietor of a small clothing repair shop in
*
* *
12
FACT AND CREED
It is not often that the present theological situation
is stated by the Modernist with perfect frankness, and all the more valuable therefore
is this perfectly clear sketch by Mr. F.
C.
Spurr. We offer it without comment:- By Evangelicalism
we mean that general body of Protestant doctrines which until a few years ago, was accepted and
preached by the majority of Protestant Churches, i.e., the infallibility and inerrancy of the
Bible, the fall of man in Adam, the substitutionary death of Christ for
the redemption of mankind, the
necessity of a definite conversion,
or new birth, eternal happiness for
the saved and eternal punishment for the unsaved. But it is precisely these very doctrines that are widely denied to-day. From very few modem pulpits are they
proclaimed in the old forms. By many
they have been entirely surrendered.
A new vocabulary is in use. In fact
a double vocabulary is in use: the
old words and phrases remain in many of our hymns, and in the ritual of the Communion service: the new words are found in our Bible dictionaries, notes for Sunday-school teachers, books for study circles, and in the greater part of modern preaching. At present the two vocabularies are in
conflict. They are employed either pari passu with no
attempt to explain or harmonize them, or
the one is declared by different partisans to be wholly destructive of the
other.
By an apt coincidence the same issue of the Christian World (Aug. 24, 1933) prints the letter of an able layman which is the
best possible comment on Mr. Spurrs correct summary,
and which, in its tragic poignancy, reveals both the ruin of the soul whom
Modernism leaves to starve and the precipice to which the Churches are heading.
He writes:- I
am writing this to make clear what it is that so many of us laymen find so
unsatisfying in Modernist antidogmatism. No Church can exist without a common body
of belief about something, and surely
no Christian Church can exist without a common belief about Jesus. You may reply that it isnt belief that matters; it is experience. But if a man does not accept the dogma of the Deity of our Lord, he is talking nonsense - he is blaspheming
- if he talks of praying to Him, experiencing
Him, approaching the Father through
Him. I say this in all honesty that
if ever I have to dismiss the Virgin Birth and the Empty Tomb as legends, if I
have to regard Jesus as merely different from other men in degree, if His Resurrection appearances are merely
an affair of the proceedings of the Psychical Research Society, then I shall never enter a Christian
church again. I am not disparaging
personal experience. But for me all
experience begins and ends with the Incarnation and the Atonement. I cannot help thinking that the whole
modern emphasis on Immanence is a ghastly mistake.
The
crucial point which the Modernist misses is that the Christian Faith is
composed entirely of facts, facts which, when stated in words, become a creed: if therefore
the facts are imaginary, the creed is a fiction; but if the facts are
historical, the creed is inevitable. One vital test masters the situation. Belief
in the facts invariably regenerates.
A familiar case can stand for a million. Gilbert West and Lord
Lyttelton were two eminent lawyers of the nineteenth century. They held a
conference and decided that they would be unable to overthrow the Christian
Faith unless they disposed of two of the alleged bulwarks of Christianity - the
alleged resurrection of Jesus from the dead and the alleged conversion of Saul
of Tarsus. Lord Littleton undertook to write a book showing that Sauls alleged
conversion was a myth. Gilbert West was to write another book to show that the
alleged resurrection of Christ from the dead was a myth. They had numerous
conferences, and finally West said to
* *
*
13
A SEA MONSTER
By VICTOR C. OLTROGGE
Upon whose or
what absolute knowledge, or science can it be said
that a whale cannot swallow a man? As one who was studying about all the ologies a college offers, upon what absolute knowledge did
I as a student base my assumption that the book of Jonah was not to be
believed? In how many high school or college laboratories have whales been
dissected? How many laboratories are equipped to permit such a dissection
before high school and college students? Ask one who has sailed the seven seas, harpoon in hand making his
living by the capture of these leviathans of the deep. Ask these men who have
dispatched them in great numbers, who have cut them into pieces, and can tell
you about the different kinds of whales - their habits, their haunts, their
size, their food, their structure, their colour, etc., etc. These men who know
whales; what will they say to the statement, that a
whale cannot swallow a man because its throat is not large enough?
The
whale constitutes the genus cetacea, class mammalia order odontoceti
(denticite) and mystacoceti (mysticete). Under the denticite or toothed whales
are the following Platanistidae, or river dolphins; the Delphinidas, or
dolphins, porpoises, grampuses and killer whales; the Delpinapteridae, or
belugas and narwhales; and Physeteridae or sperm whales; and beaked whales.
Under the mysticete or toothless whales, whalebone whales, are the following:
The Rhacianectes glaucus or gray whale; the Baloenopter
or rorqual and fin whales; the Megaptera boops or hump-backed whales; the
Baloena or right whales; the Baloenoptera sulfureus or sulphur bottom whales;
the Baloena mysticetus or Greenland whale; and the Baloenoptera musculus or a
sulphur bottom whale inhabiting the waters off the coast of Newfoundland. The
In
considering the matter as to whether or not a whale could have swallowed Jonah,
or for that matter whether a whale could swallow any man, we exclude the
toothed whales for they doubtless
would have made mince meat of Jonah before swallowing him. They are, however,
large enough to swallow a man, yes, several men at a time. These whales live
largely on squids, biting huge pieces of meat out of them equal to many times
the size of a man. When those whales are harpooned and in their death throes,
it is their custom to vomit up the contents of their stomachs. Mr. Frank Sullen in his Cruise of the Cachalot describes the death of a whale and speaking of the food ejected
from the stomach, says: The ejected food was in
masses of enormous size, larger than any that we had yet seen on the voyage,
some of them being estimated to be the size of the hatch-house, viz., eight
feet by six feet into six feet. One can readily see that such an
enormous amount of food would equal, in size, that of several men.
The
mysticete whales not having teeth, consequently do not chew their food. Within
their mouths is an arrangement of plates called balaena. These balaena, or
whale bone, are often eighteen inches wide at the juncture of the jaw, but
taper down to about the width of a mans hand, the ends being somewhat
flexible. These whales swim into a school of fish, fill their mouths, close
their jaws, curl back their mouths, and strain their food by forcing the water
out of their mouths but retaining the food behind the balaena plates. After the
water has been forced out, the whale swallows the food and goes on its way. It
is the mysticete whale that is migratory in habit, and consequently may be
found in out-of-the-way places.
Of
the mysticete whales, the Baloenoptera sulfureus or sulphur bottom whale is the
largest. It frequently reaches a length of ninety-five feet and a weight
approximating 300,000 pounds. One of these was caught in the
It
is to be remembered that the whale is a mammal and does not belong to the
family pisces. It is not a fish. It does not breathe with gills, but with
lungs. In order for it to cruise around underneath the water, provision must
made within its structural make-up to permit it to do so. Consequently, in the
head of a whale is a large air chamber. The whale fills this with air and uses
it while under the surface of the water. When the supply is exhausted it comes
to the surface for more. The size of this air chamber varies in proportion to
the size of the whale, and air chambers have been found seven feet wide, seven
feet high, and fourteen feet long. Thus this air chamber would contain six
hundred and eighty-six cubic feet of air. When whales take something into their
mouths of an undesirable nature, they force it up into this air chamber, swim
to shallow water and eject it. In this manner certain whalers retrieved their
dog that had been lost overboard in an encounter with a whale. The dog was
found alive and well.
The
thing I have desired to show is that there are many marine animals, whales and
sharks, large enough and with throats large enough to swallow a man whole, and
that he who speaks to the contrary is speaking out of ignorance and not out of
knowledge. But here is where a startling revelation is to be made. The Bible
does not declare that a whale swallowed Jonah! Then why all these words on the
size of a whales throat in relation to Jonah? Simply to show the still more
profound ignorance of those who reject the Bible - Jonah - on the
pseudo-scientific claim that the narrative records an impossible event. Let us
look at the Hebrew word translated fish in the book of Jonah. It is dag and means a
great sea monster. Let us now turn to the Greek word translated whale in the Gospel of Matthew. It is ketos and
means a great sea monster. So we are
compelled to see that there is no disagreement between Jonah and Matthew, and that
the statement, the Bible does not say that a whale
swallowed Jonah, is correct. What then did swallow him? A great
sea monster. That is all we
know as to the kind of animal that
swallowed him. The important thing is that God prepared
this animal for this specific purpose, and to the Christian, God is not only able to do this, He did do it!*
* Mr. Oltrogges Modern Education
and the Prophet of
*
* *
14
THE GODHEAD OF THE HOLY GHOST + 1
By D. M.
PANTON, B.A.
In the dawn of another year, each likely to be more momentous
than the last, and as the tremendous moment draws nearer when the floodgates of
iniquity will be loosed on earth by the sudden departure of the Holy Ghost, it
comes home to us that the Holy Spirit is as much a stranger on the earth as we
are. The world, Jesus says (John 14: 17), knoweth him* not; and He is
here only for a specific purpose, and for a sharply limited period. I will pray the Father, and he
shall give you another Comforter. In the
courts of Greece it was the custom for rich and powerful friends of the accused
man - not feed counsel or professional advocates, but persons in whose wisdom
and love he trusted - to come and stand beside him, and help him with their
presence and counsel and affection, and such was called a paraclete. Our Paraclete is here only so long
as the Christ, whose substitute He is, is absent: He too will meet the Lord in
the air; but not visibly as He descended on Christ in Jordan, but with the
swift, viewless flight of the rapt: and every moment this stupendous event
draws nearer. **
* Though [the Greek word ...] is a
neuter, our Lord replaces it throughout by ... or ... both masculine, a fact
which proves the personality of the Spirit once and for all. If He were only
Gods spirit, that is, the mind or disposition
of God, Christs words - e.g., He shall not speak from
himself; what things soever he shall hear,
these shall he speak (John 16: 13) - have no sense; for the
words of God must emanate from the spirit (or mind) of God.
** Once before the Spirit has descended to earth,
sojourned for several centuries, and then re-ascended to heaven. See DAWN, vol.
5., p. 400.
KNOWLEDGE
Now
it becomes of immense reassurance to us when we learn more fully who and what our
Paraclete is; and it bursts on us, first of all, in His knowledge. The Spirit, we read, searcheth
all things - the whole reach of existence - yea,
the deep things of God (1 Cor.
2: 10)
- the recesses and abysses of Deity. Such a search is possible only to Deity
itself. The Spirit knows all that God knows; and there is nothing in God that
He does not know. Concerning human investigation of the Divine mind Paul says:-
How unsearchable are His judgments (Rom. 11: 33); but of Spirit he says that He plumbs
depths utterly beyond the human intellect, unexplorable mysteries of the Divine
mind. That He will guide you into all the truth, as our Lord says (John 16: 13), rests upon the fact that
He alone knows all the truth: it is not that He is the best Teacher, but the only Teacher; for only He
who knows without limit can teach without limit. And His knowledge includes a
section of knowledge that belongs to God alone - the knowledge of the future: He shall declare unto you the things that are to come
(John 16:
13)
. The Spirits knowledge of God as complete as the knowledge a man has of
himself. For who among men knoweth the things of a man, save the spirit of the man, which
is in him? even so the things
of God none knoweth, save the Spirit of God
(1 Cor. 2: 11).
BLASPHEMY
A
second fact produces an overwhelming proof. Blasphemy is a sin which, by its
very nature, can only be committed against God: the sin technically so
described is either the lowering of the Godhead to the human, or else the elevation
of the human to the Divine: therefore, because of its nature, it is impossible
to commit blasphemy against a creature. Now our Lord says (Matt. 12: 31):- I
say unto you, Every sin and blasphemy - that is, against the Father or the Son
- shall be forgiven unto men but the blasphemy against
the Spirit shall not be
forgiven (Matt. 12: 31). Thus, since blasphemy is possible against the Spirit, He is God;
and that blasphemy against God the Father or against God the Son is pardonable,
but against the [Holy]
Spirit it hath never forgiveness (Mark 3: 29)
- if
He be only a created being, an angel - is not only impossible
by reason of the language, but is, in the nature of the case, completely
incredible.
DOMINION
A fresh
proof emerges from a sentence of our Lord. He says:- I
by
the Spirit of God cast out
demons (Matt. 12:
28).
What a horizon this suddenly opens before us! All spirits of evil, therefore,
in heavens utmost recesses must be known to the Spirit; all such must own His jurisdiction, no evil spirit daring to
disobey Him; and the Man on whom alone He rests without limit, and because He so rests without limit, has all Hell
beneath His feet. The only Archangel named
in Scripture, so far from having Hell subject to him as an archangel, when
confronted with Satan dares level no charge against him, and can only say - The Lord rebuke thee (Jude 9.);
and only to Apostles was given authority over all
demons (Luke
9:
1), since on them alone He breathed,
saying, Receive ye the Holy Ghost (John 20: 22).
The only one who can control the lost legions is God: therefore the Spirit is
God.
FATHERHOOD
Again,
all Divine fatherhood is lodged in the Spirit. No profounder proof of His
Godhead could be conceived. In a unique sense the Spirits paternity is proved
in the production of the Incarnation. The Angel said:- The Holy Ghost shall come upon thee: wherefore also that which is to be born shall be called the Son of God
(Luke 1:
35).
So with all the vast masses of the regenerate. To beget
is to impart the actual nature of the parent, and who but God can impart the
nature of God? All the regenerate are said to be born
of the
Spirit, in our Lords
words (John
1:
13), and born of God in Johns words (1: 13) Out of
(ek)
God: no other spiritual birth is known in the
New Testament: therefore, since all born of the Spirit
are born of God, the Spirit is God.
INDWELLING
But
an effect of regeneration - namely, the Spirits indwelling - proves Deity no less.
We read of our Lord at His baptism:- The heaven was
opened - an expression never used except when God is about to be
revealed - and the Holy Ghost descended in a
bodily
form - it would be
impossible to show more clearly that He is a Person - as
a dove, upon him (Luke 3: 21). At Pentecost a similar
on-fall of the Spirit occurred, when they were all filled with the Holy Ghost (Acts 2: 4).
Now the entrance of one personality into another, except the Creator Spirit whose combined love
and knowledge make the invasion into that which He has Himself created an
infinite blessing, is forbidden, and the work of an evil spirit: the Spirit,
therefore, With whom the miracle-gifted were filled,
is God. Moreover His Deity alone explains how He indwells - [at some time see (Acts 5: 32 and 1 John 3: 24; and compare 1 Sam. 18: 12ff. with 1 Sam. 24: 15, 19-21, R.V.)] - all [regenerate] believers. A created being, even if the possession of another were right, could only indwell only
one person at a time: how could simultaneously inhabit millions who is not God?
Every [regenerate] believers body is - [if obedient] - a temple of the Holy Ghost (1 Cor. 3: 16), and
a temple is the abode of Deity, and Deity
alone: we are a temple of the living God; as God said, I will dwell in
them (2 Cor. 6: 16).
THE NAME
So our Lord, who is the revealer of the Trinity,
declares the Godhead of the Spirit in His final charge by covering the Three
Persons of the Godhead with one name. Make disciples
of all the nations, is His command, baptizing
them into THE NAME* of the Father and of the Son and of the Holy Ghost (Matt. 28: 19).
The name, in Scripture is a summary of the
person and character that bears it: so here all that is ascribed to the Father
and all that is ascribed to the Son is equally ascribed to the Holy Ghost, by
an identical name: all have but one name, and that name is God; and so in baptism, as we are hidden in the
Father and the Son - plunged, entombed, treasured - so equally and identical we
are immersed into the Spirit. Your life is hid with
Christ in God (Col. 3: 3).
* The Authorized
Version was side-tracked from the cit by the Vulgate, which
has in
nomine.
Baptism in the name, that is, on the
authority, is confined to Christ. Acts 8: 16, 10: 48.
HINDRANCE
A
crowning proof of the Godhead of the Holy Ghost is the fact that only His
presence on earth bars the way to the abandonment of the Christian Faith by all
nations, and His removal is the signal for Antichrist. A block so enormous to a
rising tide so awful could be achieved by none but God. Two of the mightiest
prophets earth will ever see, so far from making impossible the advent of the
Wicked One, are merely murdered by him. There is one
that restraineth now - who blocks, dams back the gigantic tides of
evil, which every year surge restlessly higher - until
he remove himself * out of the way - is
as invisibly gone, as at Pentecost He invisibly arrived - and then shall be revealed the Lawless One (2 Thess. 2: 7). It is for this moment that
we wait. In a flash the Spirit returns home. Could any destiny be more
unutterably wonderful than that the watchful,
faithful servant of Christ,** an
embodiment of the Divine patience withdrawing, a soul Heaven wants, actually
leaves the earth with God ? Then is
hell let loose on earth. Will it be this year?
* Until he become out of the midst, [see Greek ...], self-removed:
until He be gone.
** As the purpose is
that all the world should be saved (John 3: 17, 1 Tim. 1: 4), but the prophecy is
that only a section of it fulfils the conditions of repentance and faith, so the purpose is that the entire Church should be
simultaneously rapt, but the prophecy is that only a section fulfils the conditions of
vigilance and prayer. A
statement of our Lord remarkably confirm this. It can only be in the sense of checking
corruption restraining world iniquity, that
He compares His disciples to salt ; therefore that
which restraineth (2 Thess. 2: 6),
collaborating with the Holy Spirit, He who restrains,
in blocking the coming Apostasy cannot be believers without exception; for
while all His disciples, Jesus says (Matt. 5: 13), are salt,
the salt which has lost its sting (He adds)
checks no corruption and this savourless salt is good
for nothing - is useless for the flesh (mankind) in which it is set;
and not only does it exercise no restraint, but it must itself be cast out of the physical safeguarding of God, and trodden under foot of men in the Day of Terror.
The spiritual Christian alone, never the carnal, shares with the Holy Spirit a
curbing power on the worlds insurgent lawlessness, and therefore shares His
removal for the floodgates to burst. The empty professor
is no more the salt of the earth than he is
the light of the world, from start to finish -
the trampled salt once had savour; but if this is so, and
it is very difficult to deny it, anyone who assures the most carnal believer of
his certainty of a glorious - [select
pre-tribulation (Luke 21: 34-36; Rev. 3: 10,
R.V.)] - rapture at any moment - the very thought of which
horrifies him - manifestly incurs a
grave responsibility. Now ye know, says
Paul (2
Thess. 2: 6), that which
restraineth, after he has stated (verse 1) our
gathering together unto Him; the gathered
saints are the restraining saints. So far from
the careless, worldly, sinning - [regenerate and nominal] - believer retarding the worlds unbelief, perhaps
nothing - as we all know from a lifetime of observation - so confirms the world
in complete scepticism. The rapture of the Church is a phrase that
never occurs in Scripture. Anyone who doubts that the [Holy] Spirit and the sanctified are the block to the
apostasy and the Antichrist will find it exceedingly difficult to answer the
question - Then who and what are?
-------
Thy consecrating
might we ask,
Or vain the toil, unblest the task,
And impotent of fruit will be
Loves holiest effort wrought for Thee.
-
JOSEPH
TRITTON.
*
* *
15
OUR SEAT OF AUTHORITY
No problem is more vital to-day than to be sure, amid
the fearful and growing chaos, what is
our ultimate, infallible, and final seat of authority. Powerful rival claimants
are in the field, each claiming absolute dominion over the human soul:
conscience; reason; the Christ within, or the
inner light; the Papacy; the consensus of the
early Councils; Holy Scripture; and even pure anarchy - the denial of all authority whatsoever. Now the first stupendous
outstanding fact, established forever by the authority of our Lord, is that our
seat of authority is a PERSON: a
Person come from another world; and a Person Who is always in contact with that
other world from which He has come. When He, the Spirit of truth - the core, the sap, the soul of truth - is come
- for as actual an advent occurred at
Pentecost as occurred at Bethlehem - He - not our own spirit, but a Spirit
external to ourselves and to the world - shall guide
you into all the truth; or, into the truth in all its parts; He shall teach you all things (John 16: 13): so
that our sole, sufficient, and final seat of authority is the Holy Ghost
sent down from Heaven. For the Spirit
searcheth all things, for His range of intellect is as wide as the
universe - yea, the deep things
of God - for His mind, co-extensive with Gods, plumbs the depths of
Deity; which things - namely, what eye hath
not seen, nor ear heard; what Christ never uttered, and angels never knew - the Spirit teacheth (1 Cor.
2:
10).
He Who alone can reach them, can alone impart them. Whatsoever
things He shall hear [the Father speaking], these shall He speak - the Holy Ghost, on earth, is
in perpetual aural and verbal touch with that world which is the home of all
rule and law. Thus the Holy Spirit has come as the seat of authority; He exercises, on our Lords own assertion,
the whole authority of Christ; He is here for the express purpose of leading
into all truth, and therefore can effect it; and all the while He is in touch
with that world in which authority ultimately and finally resides.
Now we reach the crucial point. How does the Holy Ghost impart
His thoughts, wishes, instructions, revealings to our minds? What is the exact
point of contact where the Spirits mind reaches and touches ours? The answer
is of overwhelming importance. The Holy Ghost has manufactured a phone from
the mouth of God to the breast of man; and a telephone of the Holy
Ghosts manufacture, through which he pours the supernatural
Word, consisted of miraculous orders in the Church. God hath set some in the
Church, apostles, secondly prophets, thirdly teachers, then miracles,
then gifts of healings, helps, governments -
probably deacons and elders - divers kinds of tongues
(1 Cor.
12: 28).
Out of eight orders thus set by God in the
* In perhaps the
oldest fragment of uninspired Christian literature in the world, on which
Johns eyes may have fallen - the Didache - prophets (the most mysterious,
the most wonderful, and - after apostles - the most important body of men that
have ever appeared in the world) are as the constant and dominant factor in the
church life of the first age.
For two sharply sundered actions of the Holy Ghost divide
the regenerate from the inspired. All the regenerate possess the Spirit within your body is a temple of the Holy Ghost, which is in you (1
Cor. 6: 19): whereas the inspired the Spirit fallen upon
them, thus passing, utterance and under the Spirits complete control. The Apostles prayed for them - the Samaritan
believers - that they receive the Holy Ghost; for as yet He had fallen upon none of them; only they had been baptized into the name of Lord Jesus
(Acts 8: 15).
So of the Old Testament prophets we read:- The Spirit
rested upon them, and they prophesied (Num. 11: 26)
the Spirit of the Lord God is upon me (Isa. 61:
1);
the Spirit of God came on Saul, and he prophesied (1 Sam. 10: 10); would
God that all the Lords people were prophets, that the
Lord would put His Spirit upon them (Num. 11: 29).
Peter expounds this descent of the Holy Ghost upon a person, thus creating
inspiration, as the baptism of the Spirit promised by our Lord. And as I began to speak, the
Holy Ghost fell on them; and I remembered the word of the Lord, how that He said, John indeed
baptized with water; but ye shall be baptized with the Holy Ghost (Acts 11: 16). For Jesus had said, Ye shall be baptized with the Holy Ghost not many days hence (Acts 1: 5); so, at Pentecost, there appeared upon them tongues parting asunder, like as of fire, and it sat upon each one of them (Acts 2: 3).
So Paul, after giving the technical catalogue of miraculous gifts, says:- For in one Spirit were we all
[all the [God-] inspired, which, in an apostolic church, was
practically conterminous with the membership] baptised, and were all
made to drink - the miraculous filling with the Spirit - of
one Spirit (1 Cor. 12: 13).
As a man must be born before he can be baptized, so he must be born of the
Spirit, before he can be baptized with the Spirit; and it is the baptism of the Holy
Ghost which is the creation of Holy Scripture.*
* A man prophesied sometimes without foreseeing it, sometimes
too without knowing it, and sometimes even without desiring it. I have said
without foreseeing it: such was the old prophet
of
For
inspired utterance was the invariable accompaniment and the indispensable proof
of the baptism of the [Holy] Spirit. They of the
circumcision were amazed, because that on the
Gentiles was poured out the gift
of the Holy Ghost: FOR - herein lay the proof to an apostolic eye -
they heard them SPEAK WITH TONGUES
(Acts 10:
45).
The control of the Spirit in inspiration ranged from an utterance so exclusive
that the understanding [of the prophet] was unfruitful (1 Cor. 14: 14) - that is, his utterance was in a
language of which he was totally ignorant; to the lightest form of inspiration,
a mere vision of the words
of God (Isa. 2: 1), with such mental control as
safeguarded their deposit in utterance or parchment; a control never rigid,
never mechanical, never a violent compulsion;* for the spirits of the prophets [the Divine impulses,
the miraculous utterance - are subject to the prophets (1 Cor. 14: 32),
and God respects and enriches in using, the personality He has created. Whether
in trance (Acts
10:
10) or ecstasy (2 Cor. 12: 2);
whether in dream (Num. 12: 6) or vision (2 Sam. 24: 11);
whether in his own language, or in foreign, or even angelic (1 Cor. 13: 1) tongues:- the personal grasp of the Holy
Ghost so mastered and stimulated that, as a musician can wake, by control, the
whole music of an organ, so the burden of the
prophet kindled and enriched his entire faculties and functions; and his
burden, deposited on parchment, became the living
oracles (Acts 7: 38), a residuum of pure inspiration which
remained for ever the revelation of the mind of God. No
PROPHECY - that is, no
utterance of a prophet as a prophet - EVER CAME BY THE WILL OF MAN - it sprang from no
human brain, and originated in no human will; but holy men spake from God - as a
telephone alive - being moved - swept on the Divine urge - by the Holy Ghost (2 Pet. 1: 21).**
* That all
tyrannical inspiration, which uses the human instrument as a purely passive
automaton, and which has been characteristic of all demonic seizure from Montanism to the modern Tongues Movement, has been invariably evil, see Dean Goodes Miraculous Gifts of the Spirit (2nd.ed., 1834); and for
subtle Satanic counterfeits of the miraculous gifts, and the requisite tests
for the Churchs constant peril from demons, see the authors Irvingism and the Gifts of the Holy Ghost and Tests
for the Supernatural.
** So Paul, in a
passage unique in the Bible, reveals an inspired mans conscious distinction between
his words when inspired and when uninspired. This I
say by way of permission, and not of commandment: to the rest say
I,
not the Lord: I command, yet not I, but the
Lord: I have no commandment of the Lord, but I give my
judgment (1 Cor. 7: 6, 12, 25). The human
spirit fears and trembles as it stands alone and forsaken for the moment in the
holy place: when the Spirit returns, the old full note is at once resumed, and
every trace of trembling and of hesitation has vanished. (J.
Urquhart.)
So the
problem of how the Holy Ghost imparted His mind is solved in a priceless
solution. We stand at the fountain-head when we touch - [and
prayerfully study] - the Holy Scriptures. The Scripture born in an age of immediate inspiration;
it was cradled in miracle; by its
very nature as the written Word, it stereotyped for ever the breath
of the Holy Ghost; and the canon was composed, and all apocryphal literature
excluded, under the direction of God the Holy Ghost still speaking in the
assemblies.* The Scriptures of the Bible are as infallible as the
miraculous actions and persons amid which it was born: the Apostolic Church
carried the source of infallibility in its own bosom, and produced for us, once
for all, our final, glorious and divine Seat of Authority. For seventeen
hundred years the telephone of audible and miraculous utterance has been
silent; ** so that, as Canon
Biggs has put it, From the time that the voice of
the apostles was hushed, the religion of the Church became the religion of the
Book; and until and unless the Holy Ghost
is again miraculously enthroned in the assemblies, and again miraculously uttering living oracles, the Book remains exalted above the Church
as its sufficient and exclusive authority. For the very wholeness
of the Bible - opening with the creation, and closing with the last
judgments - proves that God, in His grace, foreseeing the lapse of the Urim and
Thummim from our spiritual Temple, and the departure of our Shekinah Glory, has
safeguarded us by preserving a stereotyped telephonic record, a complete and
final pilgrim chart, a perfect and infallible seat of authority, put into our
hands until He shall speak again in the Second Advent of Christ.***
* New Testaments in Latin and Syriac, together
containing all the books except Second Peter, together with miraculous gifts
historically recorded, appear in the first half of the second century, among
disciples some of whom must have seen the Apostle John, and doubtless had
received miraculous gifts (Acts 8: 18) from him. Many
in the Church [still] possess [A.D. 176]
prophetic gifts, and speak through the Spirit in all
kinds of tongues Irenaeus of
** So Chrysostom (circa A.D. 400): Of miraculous powers not even a vestige is left. In
the words of Lord Bacon:- I believe that the Bible is the Word of God, whereby His
will is revealed. After the coming of the Holy Ghost in the age and time of the
apostles and evangelists the book of Scripture was shut and closed, so as not
to receive any new addition, and the Church hath no power after the Scriptures
to teach and command anything contrary to the written Word.
*** No one who
understands Spiritualism doubts for a moment the possibility of verbal
inspiration. Thousands of manuscripts are being produced the world over every
word of which is given by a spirit through an unconscious medium in trance; and
what a spirit can effect, much more can the Holy Spirit. How wantonly the
Church is throwing away the Spirits sword a single example will show. In a
recent conference of the Protestant Episcopal Church in
*
* *
16
THE HINDERER AND THE HINDRANCE + 1
By ROBERT
GOVETT
And now ye know what
hindereth, with a view to
his being revealed in his own time (2 Thess. 2: 6).
Now ye know,
as the result of what I have just written. It is commonly supposed, that this was
something previously communicated, by word of mouth, to the Thessalonian
Christians; so that it is lost to us. But Paul really here distinguishes
between what they knew from his teaching, while he was with them; and what he
had now written
to them. If, then, we can find something in this epistle hindering evil on
earth, and staying especially the Presence of the Man of Sin, we may know the
point meant as well as those to whom the letter first came.
What
then are the subjects of which the apostle has treated?
The
Day of Wrath: as yet it is the Day
of Mercy. (1) The Presence of Christ. (2) The
Church. And then (3) the apostasy, and (4) the Man of Sin.
Which
of these was the Hindrance?
1. The
Presence of Christ does not
hinder. He has not yet come.
3.
Nor does the Apostasy. That also has yet to arise.
4.
It is not the Man of Sin. It is he who is hindered from appearing, by the
Hindrance which God has set.
It
remains then that it must be the Church. As long as it abides on earth, the Man of Sin cannot
be revealed. The veil which God has thrown over him must remain.
The
Presence then of Christs obedient and watchful ones on earth hinders the
forthcoming of the Defiant Blasphemer. While the band of those who accept the
words of the Father and the Son are on earth, the temper of men is not fitted
to receive the evil words of the Hater of God and His Christ.
Now
of this good thing at present found on earth, and also of its removal from
the earth, Paul had just before spoken. We beseech you, brethren,
by the Presence of the Lord Jesus, and by
our gathering together to Him - do not be deceived by any testimony, making it to
be the Day of Woe, and of Wrath. It is not so yet. Before the war of God
begins, His ambassadors must be
removed - [i.e., by a
pre-tribulation and select rapture
(see Luke 21:
34-36; Rev. 3: 10,
R.V.)] - to Christ, who has come
down - [to the clouds
(see Acts 1:
9b.-11, R.V.)] - to take
them out of the hour of temptation that is to assail the whole habitable earth.
The rain of fire and stone fell not on
Only there is at present the Hinderer, till he move out of the way (verse 7).
1.
The Holy Spirit prevents the Apostasy of the nations that call themselves
Christians. 2. The Church prevents
the appearing of the Man of Sin. When the Holy Spirit departs, we have the
Apostasy, and the Man of Sin come. Satan is the spirit that works effectually
in the Presence of the Man of Sin (2 Thess. 2: 9). As
long as the two Hinderers are on earth, it is the Gospel Day of Mercy.
Thus
we learn how the Day of Mercy ends, and threat of Wrath begins. We must always
remember, as considerably moderating our views, that all the believers of
Thessalonica were fully interested in the hope of the Saviour's return. It is
far from being so - [by the vast majority of those within our
Until he move out of the way.
The
Holy Spirit has raised up the Church, as an obstacle to the working of Satan and
of the Man of Sin, as a general throws down trees across the road whereby an
enemy must advance. And the Spirit Himself is present, to meet with wisdom and
promptitude any device of the foe. The issue of the struggle is, that the Holy
Spirit, at the appropriate time, withdraws - when Gods gracious patience with
an evil - [and apostate]
- world is exhausted. The Saviours
descent for His - [obedient and faithful] - people furnishes the occasion for the Holy Ghost
withdrawing with them. He, too, will then have finished the work giver, to do.
Here
is the second removal of a Hinderer.
1.
The Church is taken away by force from without.
We shall be caught away.
2.
The Holy Spirit needs no aid from without. He moves at His own will, which is
in full sympathy and intelligence with the plans of the Father and Son.
Hence
the translation - until he be taken out of the way
- is wrong. It was probably so rendered, because it was thought that the Roman
Emperor was the Hinderer.
The
moral reason of the retiring of the Holy Ghost is that Apostasy, denying the Father and the Son, is
at the doors. Men will not receive His testimony; so that mercy is over, and
justice in full and terrible play. The Spirit of grace and peace leaves, when earth
is on the eve of war against God, and God at war against earth.
The
saints are the salt of the earth, the light of the world. And what must be the
result of the removal of salt, but the putrefaction of the carrion? and what
the withdrawal of the light, but darkness and delusion? Christians are those under law to Christ
(1 Cor. 9: 21).
When the removal of these as been effected, what will result but the full
outflow of lawlessness?
-------
WHEREFORE?
O wherefore didst thou
doubt?
I have no answer, Lord, no reason why,
For Thou didst call me out,
And power to walk upon the waves supply;
But, Lord, I was afraid,
The wind was boisterous, and the waves rolld high -
But yet they were not stayd;
And storm-clouds hid Thee, though Thou wert so nigh.
O thou of little faith,
When thou didst, sinking,
cry to Me to save,
I heard thy sobbing breath,
And held thee safe above the tossing wave.
Thy safety, then did lie
Not in the silenced wind, or quiet sea,
But in thy Lord, so nigh that He
Through roaring waves held fast to thee.
- ANNA McCLURE
*
* *
17
PROPHETS AT THE END
By D.
M. PANTON, B.A.
A
portent that is ever more insistently forcing itself on the lowly in heart, but
the watchful in spirit, is the growing bankruptcy of Christian leadership,
together with the almost universal drift of Christians from the Bible in its
entirety. Even the fundamentalist, evangelical, and prophetic camps are
disrupting into antagonistic groups, and the whole Church (individuals apart)
drifts further and further from the obnoxious, rousing, dangerous Scriptures of
God. But such a situation has accompanied the sunset of every dispensation, and
it is foretold of our own; and the fact of overpowering interest is that, as
such a climax arrives, God always counters the disruption with a unique
instrument - PROPHETS. The
blundering leadership, and the massed corruption and disintegration of Gods
people - [redeemed,
Gentiles today, in 2024 as] - exactly
Israels experience in the dying dispensation of old - while it is one of the
blackest clouds on the horizon, nevertheless will yet produce
the supernatural lightnings to which God has always resorted in our bankrupt
sunsets.
PROPTIETS
For
the prophetic order has been a unique instrument of God throughout history.
Prophets were selected, individually, by the special call of the Holy Ghost;
they were in constant direct touch with Heaven; they were charged by God with
commissions to governments and nations, and sometimes to all mankind; and their
prayers could raise the dead, or doom whole nations to destruction. A prophet
walked with God; he was a mouthpiece of the Word of God, a supernaturally
separated and miraculously equipped ambassador of the King of kings; one who
revealed the secrets of God, and things to come. The
Lord God will do nothing, but he revealeth his
secret unto his servants the prophets (Amos 3: 7).
PROPHETS
FORETOLD
So therefore nothing is more remarkable to a
thoughtful modern mind than the fact that the sixteen or seventeen centuries, during which the world has had no
prophets, is far the longest period of their absence in history; even Israel
had but four centuries of silence; and nothing is more inevitable than their
return.* For they are foretold. Your
sons and your daughters shall prophesy, before the great and terrible day of the Lord come (Joel 2: 28);
the miraculous gifts, including the gift of prophecy, are the powers of the age to come (Heb.
6:
5);
and two gigantic Prophets, prophesy a thousand two hundred and three-score days
clothed in sackcloth (Rev. 11: 3), smite earth with every plague in a coming drama
of prophetic power without parallel in the history of the world. So the dark
disruption into which our [apostate] Age is descending is about to provoke the ancient
solution of God.
* So on the approach of the earlier Advent there were, in
addition to John the Baptist, Simeon on whom the Holy Spirit rested (Luke 2: 25), and Anna a prophetess
(Luke 2: 36)
decades before Pentecost, and to Simeon it was revealed that he should actually
see the Lord Christ.
ELIJAH
The
Old Testament closes with a prophecy which could not be more explicit of one
such coming Prophet: a prophet perfectly unique in his ministry; who in his own
person, represented the whole Prophetic Order on the Mount of Transfiguration;
and who, because reserved for this very destiny, never died, and is actually
named as returning . Behold, I will send you Elijah the prophet before the great and
terrible day of the Lord come (Mal. 4: 5); that is, Elijah will re-appear on earth before the Great Tribulation, and therefore
whether before -[the escape by select] - rapture or not we do
not know.* So in the very next book of the Bible our Lord
confirms this prophecy:- Elijah indeed cometh and restoreth all things (Mark 9: 12).
* It is suggestive that the first Christian rapture -
that of our Lord, together (probably) with the saints who broke from the tombs
(Matt. 27: 53)
- took place ten days before the Spirits descent and the consequent miraculous
gifts. It is probable that the two may again closely approximate; for as John
preceded the baptism of the Holy Ghost in His descent, so Elijah may precede
the Spirit sent forth into all the earth (Rev. 5: 6).
THE SPIRIT
OF ELIJAH
Now Gabriels words on the birth of John the Baptist
contain a pregnant hint on the mode of Elijahs re-appearance. He shall go before his face in the spirit and power of
Elijah (Luke 1: 17) that is, John and Elijah had largely
interchangeable careers; each is a forerunner of an Advent, each points to an
imminent Christ, and each dies a martyr for his testimony.* The
spirit of both, Gabriel says - the attitude, the action, the habitat - is the
same. Both appear in wild and wilderness lands; both have long retirements in
the desert; both appear startlingly and suddenly (1 Kings 17: 1, Luke 3: 2); they even share (2 Kings 1:
8,
Matt. 3: 4)
the hairy cloak and the leathern girdle. Thus, while our Lord guards most
carefully (Matt. 24: 26)
against any expectation of the Messiah as appearing in the desert - Behold, he is in the
wilderness! - the reverse will probably be as true of Elijah as it was
of John:- he was in the deserts until the
day of his showing unto
Israel (Luke
1:
80).
* That Elijah is
one of the Two Witnesses, see DAWN, vol. 4., p. 437.
RECONCILIATION
But
one great function of the two mighty Forerunners, so identical that the same
words are used of both - words which the Holy Spirit applies indiscriminately
to either - is most critical and wonderful. It is foretold of Elijah - And he shall turn the heart of the fathers to the children,
and the heart of the children to their fathers
(Mal. 4: 6):
so it is said of John, - He shall go before his face
in the spirit and power of Elijah, to turn the
hearts of the fathers to the children (Luke 1: 17). There are key-prophets in
what Paul calls (1 Cor. 10: 11) the
junctions of the dispensations: as Noah was the bridge between
Conscience and Law, and John was the bridge between Law and Grace, so Elijah
will be the bridge between Grace and Righteousness enforced, or the Kingdom. So
therefore as John reconciled the Legal fathers to the Christian children,
Elijah, will reconcile the Christian fathers to the redeemed children of the
Tribulation; and as John, by his preaching and especially by his baptism,
prepared the watchful for the momentous change from Law to Grace, so Elijah
will adjust the mental outlook of Gods people - Jew, Gentile, and Christian-
to the enormous transition from grace to judgment.
RESTORATION
One great utterance of our Lord concerning Elijah,
extraordinarily pregnant, we can only dimly comprehend:- Elijah indeed cometh, and shall
restore all things (Matt. 17: 11).* Only lost things can be restored;
and whatever Elijah restores he must restore before his assassination by
Antichrist. What then does he restore? It cannot be the Church, for the Church (technically,
and as such) ceases with the removal of the watchful - all Lampstands are gone
from the moment (Rev. 4: 1) of the cry, Come
up hither: it cannot be the Kingdom, for the [Millennial] Kingdom
as Gods literal and universal reign on earth cannot be restored, since it has
never been here: it cannot be civilization, for civilization founders
hopelessly in the Day of Terror. Two outstanding gigantic losses are restored
at about this time, and therefore doubtless by Elijah. One is
* As John was dead when our Lord uttered these words, it is patent that
they do not refer to him; and it is nowhere said of John - how could it that
he? - should restore all things.
RESTORED MIRACLE
For
it is possible that Elijah restores more than the Order of Prophets. The
miraculous gifts of the Apostolic Church are described (Heb. 6: 5) as the
powers of the age to come: that is, they will be more
characteristic and abundant in days ahead than ever they were in the age
succeeding Pentecost. Elijah may either possess apostolic powers and so confer
the miraculous gifts - among them prophesy,
one of the enduements (1 Cor. 12: 10);
or else he restores the Order of Prophets independently, as of old he
superintended and appears to have founded (2 Kings 2: 1-3) the sons of the
prophets. Exactly when the powers of the age
to come are resumed - fundamentally, they have never been lost - is not
revealed, but Elijah may well prove to be their restorer. They reappear as the
climax of spectacular demon-miracles at the end. Evil men and magicians [[see Greek ...] seducers by magic, sorcerers] shall wax worse and worse (2 Tim. 3: 13); and like as Jannes and Jambres withstood Moses - that is,
by powerful Satanic miracles - so do these also
withstand the truth; but they shall proceed no
further, for their folly - in attempting
to thwart Gods miracle-gifted prophets - shall be
evident unto all men, as theirs also -
the folly of Jannes and Jambres - came to be (2 Tim. 3: 8).* Thus restored prophets will
counter-work the great signs and wonders of the false prophets
(Matt. 24: 24),
and the world-wide judgments of the Two Witnesses (Rev. 11: 6) will more than counteract
the all power and signs and wonders (2 Thess. 2: 9)
of the Lawless One. It is very striking that the prayer of the inspired
Church when confronted by the anti-God campaign of the Second Psalm, far more fully to
be experienced at the end, is (Acts 4: 29, 30) for courage backed by miraculous power. Desire earnestly to prophesy (1 Cor.
14: 39)
is a command addressed to the whole Church (1 Cor. 1: 2) which
has never been revoked.
* It is one of
the facts fatal to the claims of modern Irvingites and Pentecostalists, as it
was to ancient Montanists and to mediaeval Camisards, that there have never
been any workings of miracles; (1 Cor. 12: 10)
among them. The supernatural happenings have been the trivial and haphazard
miracles common to Spritualism, never the controlled
and directed acts of supernormal power from a miracle-gifted man of God.
DIVINE
ORACLES
A final
reason for the return of Prophets now slowly mounts the horizon. Why God has
been able for some seventeen centuries to do without the Prophetic Order is
obvious. The burden of the prophet, first
deposited on his mind and then later deposited on parchment, remains for ever
Gods mind revealed; for the prophet might die, but the living oracle survived.
But it only requires a Soviet in
*
* *
18
THE FEAR OF GOD
No more cruel wrong
has been done to countless souls by Modernism than its eradication of fear
throughout the churches. Dean Inge, who declares that the doctrine of Hell is a blasphemy, acknowledges, with some uneasiness, this
obliteration of fear. There never was a time,
he says, when the fear of God played so small a part
in mens and womens real religion as it does now. We are not afraid, as
earlier generations were afraid, of Gods judgment. The decay of fear as an
element in vital religion is one of the most significant features of our time.
The disappearance of threats from the pulpit is a very remarkable phenomenon,
however we may account for it, and whether we approve it or not. The modem
church-goer is not much afraid when he listens to the warnings of Gods
judgment. This is within the churches; and in the outside world it
remains an unchanging feature in the Holy Spirits picture of the character of
the men of the world:- There is NO FEAR of God before their eyes (Rom. 3: 18).
Now
Christ, in handling this subject, begins with a warning on hypocrisy.
Hypocrisy, on our Lords lips, means a life not squared with its creed, an
exterior fairer than its interior; and against this fearful danger to us all,
He first lays down a great basic fact. He says:- But
- a deadly but that flutters, like a poising
hawk, over hypocrisy - there is nothing covered up,
that shall not be revealed; and hid, that shall not be
known (Luke
12:
2). The Lord had already made a still more serious revelation,
namely, that all creation is built upon this fact. There
is nothing hid, He says (Mark 4: 22), save that it should be manifested; neither was anything made secret, but that it should come to light. Unlimited publicity is an
ultimate law of the universe. And He brings His own disciples - whom He is
addressing - within its scope. Wherefore whatsoever ye
have said in the darkness shall be heard
in the light; and what ye have spoken in the
ear - a whisper - shall be proclaimed - deliberately made public -
upon the housetops. Nature is built foursquare
on the fact that a [divine] judgment
is coming of minute and amazing revelation: all hypocrisy therefore is folly:
for the Eyes of Fire will penetrate all secrets, and disclose the inmost
recesses of all hearts.
Now the right and natural effect of this fact is fear - fear of exposure, fear of
punishment, fear of disgrace; but before our Lord emphasizes this effect more
tremendously than it has ever been emphasized before or since He slips in a
forbidden fear. He says:- And I say unto you, my friends, Be not afraid
of them which kill the body, and after that have
no more that they can do. Men can kill the body; but even this they
are powerless to do without the Divine permission. And we can count on
infinite grace. A converted Hindu was persecuted bitterly for accepting Christ.
His relatives, particularly, seemed filled with deadly hatred for him because
he had forsaken the religion of his ancestors, and they did whatever they could
to force him to deny Christ. Some sympathetic friends asked him how it was
possible for him to bear so much trouble, and he replied:- Ask me rather how it is possible for me to bear all the joy
that I have in the service and fellowship of Christ. And even if death
comes - if they kill us, their venom is spent, their power exhausted, their
victim escaped; and what have they done? they have sent us to Christ, they have
assured us a rest from our labours, above all, they have crowned
us with a martyrs front rank in the
- [soon coming (Psa. 2: 8; cf. Psa. 110. & 72.) millennial] - Kingdom of Messiah.
But
Christ now lets this fact of all-revealing judgment have its full effect, and
launches a commanded fear. But I warn you whom ye shall fear:* Fear him
- for fear on our Lords lips is more than a warning, it is a command - which after he hath killed hath power to cast into hell*; yea, I unto
you, FEAR
HIM. In both cases - the forbidden fear the commanded fear - the
fear - [which He addressed
to His friends (verse 4)] - has nothing to do with act of dying, but solely with what
lies beyond
death - the fear which the Lord commands, so far from being timidity or
cowardice, is coupled with the greatest courage - the courage of the martyrs -
which the world has ever known. So our Lord bases the fear squarely
on the fact. The fact is that God can cut off any life at any moment
- which man also can do; but after He has done so, He can cast the person into Hell [Gehenna], none challenging or thwarting His purpose. An
officer wrote from the front in the Great War (Spectator, Oct. 28, 1916):- In the present war hundreds of thousands have gone to meet
practically certain destruction without giving a sign of terror. Very few men
believe in Hell, or are tortured by their consciences. They are doubtful about
after death, hesitating between a belief in eternal oblivion, and a belief in a
new life under the same management as the present; and neither prospect fills
them with terror. The unbelievers absence of fear rests solely on an
ignorance of the facts; or on unbelief, a deliberate ignorance which
shuts the facts out of his convictions. It is as if a man were
handed a tumbler of liquid labelled arsenic;
but, having had it carefully instilled into his mind, and having come to believe, that arsenic is a pure invention, a
non-existent bogey, an exploded superstition, he drains the draught without a
moments fear.
* Thus it is
primarily a word to disciples: He began to say unto his disciples first of all (verse 1);
those to whom God is your Father (verse 30),
and who to Christ are my friends (verse 4),
who were to be always looking for their Lord (verse 36).
Therefore any ambassador of Christ who fails to bid the churches to fear has missed the mind, and disregarded
the instructions, of his King. Even the Saviour Himself, as adjudicator between
us His servants, is to be feared:- Subjecting
yourselves one to another in the fear of Christ (Eph. 5: 21).
[* NOTE: Here, in Luke 12:
5,
the word translated Hell in the A.V. should be
Gehenna. This is a totally different location from the lake of fire
(Rev. 20: 15,
R.V.) where, - after the time of Death and subsequent Resurrection- when Hades gave up the dead which were in them(verse 13)
and all
unredeemed and unrepentant sinners will be cast into!]
Now
there is no question at all that we have only to grasp the fact to feel the
fear; and the Lord reveals how completely the fear of man can be wisely
mastered by the more awful fear of God. How physical Hell is, as well as
spiritual, Jesus had already brought out on an earlier occasion:- It is profitable for thee that one of thy members should
perish - in mutilation, self-inflicted or by torture - than that thy WHOLE
BODY be cast into hell (Matt. 5: 29). The
awful intensity of the fact can be seen in the case of Gods two great
opponents at the end, Antichrist and the False Prophet. They twain were cast alive
- that is, body and soul - into the lake of fire
(Rev. 19: 20);
and a thousand years after, we read, the devil was
cast into the lake of fire and brimstone, where ARE also the beast and the false prophet (Rev. 20:
10).
Ten
centuries have not annihilated what eternity will never consume. Thus absence of this fear is madness;
and the sinner who does not fear the wrath of God is only guilty of a deeper
and more daring sin. What is the effect upon the fallen spirits, who know the
facts, to whom the Bible has been an open scroll for two thousand years, who
listened to every word our Lord ever uttered? The
demons also believe and SHUDDER (Jas. 2: 19). Only men have no fear
solely because they are blind to the
facts. The great pre-Flood patriarch, living in a worlds last great crisis
as are, mirrored the millions of the saved ever since:-
Noah, moved with godly
fear, prepared an ark to the saving of his house (Heb. 11: 7).
Now the Lord again suddenly reverses the picture by
producing a second prohibition of fear. Are not five
sparrows sold for two farthings? and not one of
them is forgotten in the sight of God. Omnipotence in Hell is
omnipotence on earth; and irresistible vengeance is balanced by invincible
care. Of all these countless millions of sparrows alone - not naming the
countless flocks on every wing - not one is forgotten. Who of us
has not been touched by some little dead body on the roadside - a mouse or a
bird - with its little dead legs turned helplessly up, its brief life over,
with no one to care? - yet in that pitiful little tragedy, Jesus says, God was
there - not one
falleth to the ground without YOUR FATHER (Matt. 10: 29): not, observe, without the knowledge of God (as sometimes misquoted) but without YOUR FATHER
- His care, His attention, Himself. So we have the wonderful balancing truth. He telleth the number of the stars (Psa. 147: 4);
yes, but the very hairs of your head, Jesus
says, immediately after naming a Hell that can swallow up soul and body, are all numbered. FEAR
NOT: ye are of more than many sparrows.
So
our Lord closes on the saving act which wise and holy fear produces, and is
meant to produce. And I say unto you, Every one who shall confess me before men, him shall the Son of man also confess before the angels of
God: but he that denieth me in the presence of
men shall be denied in presence of the angels of God. * The
attempt to believe in Christ without acknowledging Him, to reach Heaven in the
dark, to make the best of both worlds, is the very hypocrisy - the clash of
creed and conduct - out of which springs our Lords warning of Hell. It is a
terrible fact that, in the last and fullest revelation of Hell ever given, the
catalogue of the lost is headed (Rev. 21: 8) by the fearful,
the cowardly, the craven - they who had the fear of man, but not the fear of
God. On the other hand, the devotion of the heart in faith and the mouth in
confession ensures a - [future (see 1 Pet. 1: 5, 9, R.V.)] -
salvation that will be ratified before the assembled universe. Our confession produces His. For if thou shalt confess with thy mouth Jesus as Lord, and
shalt believe in thine
heart that God raised him from the dead, THOU SHALT BE SAVED (
* This,
naturally, embraces the great mass of mankind who, having heard of Christ,
refuse Him; but it also applies to disciples. Peter totally denied Christ - I know not the man (Matt. 26: 74); and Paul says - If we shall deny him, he also
will deny us (2 Tim.
2: 12).
So to the unwatchful Virgins the Lord says:- I know
you not (Matt. 25: 12).
-------
Professor
Karl Barth has uttered a very solemn word in
conversation with Dr. D.
G. Barnhouse,
the editor of Revelation (Jan., 1934). In
this frightful catastrophe that has occurred in
There
seems to be little doubt that we are also witnessing a perfection of tyranny
never before achieved in the history of the world. Hitlers
autocracy, says the Berlin Correspondent of the Manchester Guardian (weekly
ed., Jan. 19, 1934), is far more ruthless and more
efficient than the autocracy of the Tsar. The Nazis are familiar with
revolutionary methods and have learnt a great deal both from Tsarist and
Bolshevik Russia, as well as from Fascist Italy; and they are incomparably more
formidable than the Bolsheviks. Masters of revolutionary tactics they are
unfettered by sectarian dogma or by moral scruples.
The
heart of the movement could hardly be graver. The
really active core and soul of the Nazi party, a German wrote in the Week-End Review, and above all the real general staff of the
S.A., are old German Right-Wing extremists and terrorists, whose names are
known to every German. These men are almost all pathological cases, sadists,
drug addicts, homosexuals. Hitler is in the power of these people.
*
* *
19
A LEAGUE OF DICTATORS
By D. M. PANTON, B.A.
No more arousing proof exists of the close proximity of
the Advent - though all estimates of Advent approach, even by moral signs only,
call for eternal caution - than the rise of Dictators in a tide
that is sweeping the world. There they
stand, Sir Ian Hamilton said
recently to the students of
THE ROMAN
EMPIRE
Now
the resurrection of the Roman Empire, one of the tremendous forecasts of the
Apocalypse, is not merely the return of
* Though they may
not unnaturally be expected in the dominions over which
** The Wild Beast
will arise after these (Dan. 7: 24) as Antichrist : he may be on the earth, and prominent, many years before; as
the seventh, and the eighth, head (Rev. 17: 11).
DICTATORS
For it is manifest that we are here dealing with.
dictators. The ten horns that thou sawest are ten
kings, which - [Greek...], kings of
that kind who (Alford) - have received no kingdom as yet; but they
receive authority as kings. The thirteenth chapter of
the Apocalypse shows Antichrist in
full power and empire, and there the ten kings are crowned - on his horns ten diadems (Rev. 13: 1)*
: here the last Emperor is revealed as he receives world authority, and at this
earlier stage the Horns are uncrowned, though completely empowered: with all
the authority of kings, they are nevertheless kingdomless. Their rule is
an absolute autocracy, for they alone decide their nations support of
* [Greek ...] insignia of sovereignty; not ..., the victors wreath: that is, conferred crowns, not (as with
the co-kings of the true Christ) enthroned efficiency.
** The crushing
out of all hereditary royalty in
TO-DAYS DICTATORS
Now
the extraordinary fact we are witnessing, a fact fraught with awe, is that
something closely akin to this, to all appearances the very thing itself, is
shaping before our eyes. Dictators are steadily arising entirely unique in
history, embodying a common political creed, and exactly of this kingdomless
character, and centring around Rome;
dictators, in the words of Dean Inge, far more tyrannical,
more searching in their inquisitional terrorism, than the rule of any Tsar,
Sultan, or Emperor. There are at least five such at this moment:-STALIN the Russian (1917); KEMAL the Turk (1923); PILSUDSKI the Pole; HITLER the German (1933); and DOLLFUSS the Austrian (1934).* The
League of Nations, at least in its present character, is dying; and a slowly
emerging League of Dictators begins to converge around
* It is true
that some or all of these may disappear,
as did the Marques de Estella in
ONE HOUR
THE HARLOT
It is most wonderful that the only recorded
achievement of the League of Dictators is the last great anti-God triumph. And the ten horns which thou sawest, and the Wild Beast, shall hate
the harlot, and shall make her desolate
- they succeed in isolating the Church of Rome - and
naked - they plunder her enormous wealth - and
shall eat her flesh - they put the Vatican City to the sword - and
shall burn her utterly with fire - bombing St. Peters and the Vatican. Either
because the removal of the watchful saints, accompanied by a vast advance of
internal apostasy, will have then rendered Protestant organizations impotent
and therefore negligible; or because the rigid Roman creed makes the skeleton
of Christian Faith in it as rigid and unalterable; or because Catholic
interference in politics, based on the claim to a Spiritual Empire, makes the
Papacy for ever impossible in a totalitarian
State:- for one or all of these reasons, the master-passion of the Ten Kings is
hate of the Church of Rome; and Father Tyrrell expresses a political truth when he says that
if the Roman Church dies, the other Churches may order their coffins. A world
that will not stand the Roman presentment of the Christian creed will emphatically
stand no other. The last anti-Catholic crusade is the work of the Dragon who
inspires and possesses the Antichrist. And the dragon
waxed wroth, to make war with them which keep
the commandments of God, AND HOLD THE TESTIMONY OF JESUS (Rev. 12:
17).
WAR
But
this last war is absolutely unique, in that it is carried beyond earth into
heaven. These shall war against the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and
King of kings. The final phase of the anti-God campaign will not be
Atheism; but a conscious, deliberate attack - as far as that is possible to men
- men on the
God of Heaven, as He is then called (Rev. 16: 11, etc.), and on Christ who is
actually
known to be on His way back. For
Antichrist is perfectly aware of the rapture, and his colleagues must share his
knowledge. And he opened his mouth for blasphemies
against God, to blaspheme his name, and his tabernacle, EVEN THEM THAT TABERNACLE IN THE HEAVENS (Rev. 13: 6).*
* It is the feast of tabernacles on high (Rev. 7: 9): and the palm-bearers
temporarily lodged in the heavenlies are in the tent-life on their way to the
THE FAITHFUL
Finally,
there bursts on us the first vision we get of any of the saved after the
Judgment Seat is over, as they descend with the Lord on to the surface of the
earth. And they that are with him are CALLED and CHOSEN and FAITHFUL.
Unless we are prepared to say that all the saved of all the ages, without a
solitary exception, are faithful servants of
God - a monstrous untruth of which no living Christian would be guilty - we
must acknowledge that all the saved are
not here, for these are carefully
defined as found faithful. A faithful man is
one who has fulfilled his responsibilities, consistently discharged his trust,
and remained constant throughout his service to his leader. Not all the saved compose the army: it is an election from
the elect of all dispensations. They are called, designated by name; chosen, out of many others; faithful, as manifested by their life now past (Govett).* These then are the servants to whom our Lord has just
said:- Well done, good and
faithful servant, enter thou into the joy of thy Lord; and lo, they are
descending to share the [millennial]
Kingdom with the Christ of God!**
* So Gideon
called 32,000 men to the colours, but chose only 300 for the decisive battle; and they proved
faithful.
** The type of man
the closing dictatorships will reveal is already unfolding itself. What about the men who have opposed me? Kernal Pasha exclaims; I will have them lynched by the People. Pilsudski
publishes in the Polish Government press communications so obscene that no
Western European paper would print them. Time (
*
* *
20
CONCERN FOR THE LOST
By J. WILBUR CHAPMAN, D.D.
In these days, we are apt to think that tears are a sign
of weakness; but if we knew sin as Jeremiah knew it, if we understood wandering
from God as the Psalmist understood it, I do not think we ministers could
preach with dry eyes. I heard an unbeliever say that a man could not sweat
drops of blood. Therefore, he said, the story of Jesus is not only impossible, but it is untrue,
and if it is untrue, then all the story of Jesus maybe false. Yet I
have held in my hand the hand of a man standing on the streets of the city of
I
went to hear D. L. Moody preach when I was a country minister, and he so fired
my heart, that I went back to my country church and tried to preach as he
preached, and we had really a great work of grace. It did not start
immediately; and I was so discouraged, because things did not go as I thought
they ought, that I called my church officers together and said, You will have to help me. They promised to do so,
and finally an old farmer rose and said, I have not
done much work in the church, but I will help you. One of the officers
said to me afterwards, Do not ask him pray for he
cannot pray in public, and another said, Do
not ask him to speak for he cannot speak
to the edification of the people. Next morning we had one of those
sudden snowstorms for which that part of the country is famous, and this old
farmer rose and put his horse to his sleigh and started across the country, four miles to a blacksmiths shop. He
hitched his horse on the outside, and went into the shop all covered with snow,
and found the blacksmith alone. The blacksmith said, Mr.
Cranmer whatever brings you out to-day? The old farmer walked to the
blacksmiths bench, and putting his hand upon the mans shoulder, said, Tom! and the tears started to roll down his cheeks.
Then with sobs choking his utterance, he said, Tom,
when your old father died, he gave you and your brother into my guardianship,
and I have let you both grow to manhood and never asked you to be a Christian.
That was all. He did not ask him then; he could not. He got into his sleigh and
drove back home. And he did not go out again for months; he almost died from
pneumonia. But that night in the meeting, the blacksmith stood up before my
church officers and said, Friends, I have never been
moved by a sermon in my life, but when my old friend stood before me this
morning, with tears and sobs, having come all through that storm, I thought it
was time I considered the matter. We received him into the Church, and
he is a respected church officer to-day. Preaching fails, singing fails, but
individual concern does not fail.
How
are we going to get it? I do not think you can just will to have it. You cannot
bow your head in your hands and say, I am determined
to be concerned from to-day. I will tell you how. Take your New
Testament and go quietly alone and read a sentence like this. He that believeth not is condemned already. Then sit
and think about it for ten minutes. Put your boy over against it, your girl,
your wife, your husband, yourself. Then take this, He
that hath not the Son of God,
hath not life, but the wrath of God abideth on
him. I know that a soul thus burdened generally gains its desire. In
one of our American cities a company of ministers were holding an evangelistic
mission together. The Presbyterian minister had preached the sermon, and the
Baptist Minister made the appeal at the close. He said, Let all who will accept Jesus Christ to-night, come down to
the front. Leaning over the pulpit and stretching out his hands towards
the audience, he pleaded until the front row was with people who had responded.
Still he pleaded. Lean down a little lower and reaching out a little further,
he said, Will not another one come? No one
came, and he pleaded again. Finally the Presbyterian minister said, Doctor, I think they have
all come. The Baptist minister turned his face back, and he had a
strange smile as he said, I will wait a moment longer.
Leaning out again, he said, Will not another one come
to Jesus, only another one? Finally, at the back of the audience a boy
rose and started down the aisle. At the same moment the minister started from
the platform, they met in the middle of the aisle, their arms went round each
other and they walked back to the front, and all the way the minister kept
saying, My boy! my boy! When he came back to the platform, he sank back in
his chair, and said to the Presbyterian minister, I
think I should have died if he had not come. When my friend told me, he
said, I can quite believe it. I think he was almost
dead as he was.
Preaching
and singing are not enough, organization is not enough; what we need is the
spirit of the text. One of the greatest missioners we ever had in
*
* *
21
THE TEN KINGS + DEVOTIONAL
By ROBERT GOVETT
In
Revelation
16. two great parties are discovered to us, which are not
interchanged.
(1) The Harlot and the Kings of the
Earth.
(2) The
Wild Beast and the Ten Kings.
The kings of the earth are never found with the Wild Beast,
till the Woman is destroyed, and the three demons working miracles have
persuaded them to fight against God, and His Christ. The kings of the earth are
nominally Christian kings, loving the Harlot, and imagining her to be the bride
of Christ. The ten kings blaspheme Christ from the first, and hate the Harlot,
because they mistake her for His bride. They war with the Lamb from their
original bent: the kings of earth need the force of miracle to persuade them:
they are also probably jealous of the prominence and superiority of the ten
kings. The ten kings are never said to fornicate with the Woman. The kings of
earth are never said to hate her.
Which have received no kingdom as yet.
This
is stated as the contrast to the five heads which had already reigned and to
the one then reigning. It is also in contrast to the abiding of the Wild Beast,
considered as the empire. These ten arise, only at its close. Antichrist comes
up after these, and subdues three (Dan. 7: 24); but afterwards, it appears, he appoints
three to replace them.
Here
the power is
distinguished from the person. These persons receive authority as kings. Before the battle in heaven, the horns are not crowned. After
Satan is cast down, and when Antichrist is set up, the horns are crowned. They
are not seen crowned in chapter 17. For the angels view of the heads
begins before the crisis. I collect then, that these ten assume sovereign power
when the seventh king is assassinated. The resurrection which ensues, binds
them devotedly to the eighth king.
But they receive authority as kings.
That
is, they possess the kingly office not in its entirety, but with a
qualification. Kings are lords of territory, rulers of persons. These have
power over persons, but no settled territory and metropolis. They receive
authority - from God. To
them it was given to rule. This concord, so wonderful in the eyes
of the world, arises out of two causes (1)
an external one; and (2) an
internal.
(1) The external causes, is the
resurrection of the eighth head. He whom they serve is no mere mortal, like the
worlds princes in general. He is proved Divine,
to their eyes, by his rising from the dead. Kings though they be, they, like
their subjects, worship and obey. One whom they once regarded as the great king
and successful general only is now invested with the blaze of godhead.
(2) The internal cause is the power of
Satan by his evil spirits exerted over their hearts. As the Holy Spirit is the
author of true unity, such as subsisted in the church when he came down in
power at Pentecost, so is Satan the author, when permitted, of that false but
mighty enthusiasm on behalf of what is evil, which from time to time has swayed
multitudes. From this unanimity springs much of the terribleness of those
times. The Antichrists lieutenants carry out his will at the farthest corners
of his empire.
They were noted in the last verse as being his
contemporaries. Here it is shown that they are like-minded. They are
spiritually opposed to God and His Christ: their whole bearing and spirit are
infidel. But the sudden rise of this meteor of the night enchants them. They
devote to his cause the physical force of the armies at their command - power. They use their personal influence in his cause
- authority. This spectacle of union is a
prodigious moral force. Human nature appears to be at length sublimed; its
selfishness dissipated by fervent attachment to the Great Usurper. It will be
exceeded only by the love and unity of the kings of Jesus elevating during his
millennial reign.
The
open war with Christ is the last act of the ten kings. They war first with the
Harlot, and prevail against her. This flushes them with vain thoughts of their
power, and they are encouraged to attack Christ himself. They attack the Harlot
through hatred to Christ, and expect Him to defend her. Hence their victory
intoxicates them, as if it were a victory over the Son of God himself. The Lamb
overcomes. He wins the victory by himself. The
armies of heaven follow Him, but the sword of his mouth is that which hews down
the nations, and His feet tread the winepress of divine wrath.
-------
DEVOTIONAL
DAWN BEYOND
MIDNIGHT
One
of the exquisite things about the truth of God is that its darkest midnight is
rounded off with a perfect dawn, and the midnight is only the proof of the dawn.
Armageddon is the penultimate of heaven on earth. A little while after
NOT SHARING HER PLAGUES
It
is remarkable how the truth emerges in martyr fires, and how exactly the martyr
knows what he is dying for. To William
Hunter, a lad of nineteen, led to the stake under Queen Mary in 1554 (says
the Free Presbyterian Magazine) the Sheriff came and said to him, Here is a letter from the Queen offering thee life if thou
wilt yet recant. No! said William, God help me, I cannot recant. The executioner passed
a chain round his body, and fastened him to the stake. Good people, pray for me, said William. Pray
for thee! said a priest. I had as soon pray
for a dog. Well, you have that which you have
sought for; I pray God it be not laid to your charge at the last day. I forgive
you. Ah! said the priest, I ask no forgiveness from you. Well, if God forgive you not my blood will be required at
your hands. Then came the priest, whom he had seen in a dream, with a
book in his hand to urge him to recant. But the boy, whose soul was nerved to
the endurance of martyrdom, waved him away, saying - Away,
thou false prophet. Beware of these men, good people, and come away from their
abominations lest ye be partakers of their plagues. Then, said the priest, as
thou burnest here so shalt thou burn in hell.
But William answered, Nay, thou false prophet, I
shall reign with Jesus in heaven.
THE
BRIDEGROOM COMETH
He
will come to fulfil every prophecy which has been hitherto incomplete. If He
comes will He find us ready, waiting in earnest, faithful service, or will He
find us among the mockers? (2 Peter 3: 3). Will He find us among those
whose love has waxed cold? (Matt. 24: 12). Shall we be found among those who are
engrossed in material things as were the people in the days of Noah? (Matt. 24: 37-39). Will our names be in the list of those
who thought they could do as they liked, think what they liked, and who
affirmed that Christ would not come back? (Matt. 24: 48). Shall we be among those who will be shut
out at the marriage feast? (Matt. 25: 10). Shall we be among those who misused
their opportunities and who will be cast out into the outer darkness? (Matt.
25: 30).
Shall we be among those who are morally and spiritually asleep? (Mark 13: 36).
Shall we be among those who in days of peril have become lovers of self, lovers
of money and lovers of pleasure? Or shall we be among those who have loved his appearing (2 Tim. 4: 8) and who wait for his Son from heaven (1 Thess. 1: 10)? - HENRY
Ever only His to be,
Saved and seald and
sanctified;
This His tender charge to thee -
Ever in My love abide:
Learn to know His softest call;
Lean upon His arm for all,
As a loving trusting bride.
*
* *
22
THE TEN VIRGINS + 5
By ROBERT GOVETT
That the parable of the wise and foolish virgins has been
misunderstood, the following pages are designed to show. And the
misunderstanding is traceable to several assumptions, which have been silently
made by commentators. These assumptions, then, let us examine, before entering
on the interpretation here given.
(a) The main assumption, nearly
universal among writers on this parable, is that Sincere
Christians are the wise virgins, and hypocrites the foolish ones. The wise virgins are
those who truly enjoy, the foolish, those who only profess the purity and holiness of His (Christs) religion.
I.
From this assumption it immediately follows that the writers seek to make
differences, where Christ has made agreement in order to distinguish
fundamentally the foolish from the wise. Now the Saviour has stated that they
were alike in eight points, and
that they differ in one only.
They
agree in (1) being virgins - (2) and going forth - (3) to meet the bridegroom - (4) In taking their lamps - (5) In falling asleep - (6) In sleeping till the cry - (7) In rising at the cry - (8) In trimming their lamps.
The
one point of disagreement is that some carried no oil in another vessel for
future supply: for oil in their lamps for present use they all had.
All
these points of identity are sought to be depressed, or contradicted, in order
that they may wear an unfavourable aspect towards the foolish virgins. But
taken simply, and as the Saviour has stated the matter, the whole bears quite
another appearance. All that is alleged against them is simple foolishness, or
want of foresight of what was expedient towards the securing the desired
admission to the wedding feast. The Saviour would manifest that all
previous care and steps taken towards it were rendered vain by the omission of
one. But no hint is dropped of their double-dealing or wickedness. On the
contrary they are alike in inward character, as to their persons: in external characteristics, as to their works, and in the principle whence they flowed. They were alike as
to their voluntary position of separation, and its motive was the same in all.
2.
But secondly, that they are not hypocrites, or formal professors, is clear from the character given them
by the Saviour. They are virgins all. This is the character of the true Christian alone. I have espoused you to one
husband, that I may present you as a chaste
virgin to Christ. If virgins, then are they not corrupted from the simplicity
that is in Christ: 2 Cor. 11: 2, 3. They are pure, and purity is combined with the sister
graces of longsuffering,
kindness,
the Holy Ghost, love
unfeigned, the word of truth,
and the armour
of righteousness:
2 Cor. 6: 6, 7. It is joined with things true, honest, just, lovely, and of good report: Phil.
4:
8.
It is conjoined with the hope of Christs appearing, and he that hath this
hope purifieth himself even as Christ is pure: 1 John 3: 3.
3.
If they were professors alone, or hypocrites, they would be described as
adulteresses. Ye
adulterers, and adulteresses, know ye not that
the friendship of the world is enmity with God? James 4: 4. The character given of them, by Him who cannot err,
would have been that, they were, to His eyes, professed virgins indeed, but
really harlots. Thus the Church of Rome, which professes itself the chaste
spouse of Christ, is by Him who truly reads, and truly testifies of character
before Himself, described as the Great Whore.
4.
Lastly, you cannot wedge in a distinction where Christ has made none. If the
virginity of the foolish be professed
only, so is the virginity of the wise.
(b) It follows from the same assumption
that the case of the foolish virgins, on awaking, is a desperate one. If they wanted true grace all
through their lives, vain and fruitless must be all hope of attaining it then.
But this does not appear so either to the wise virgins, or the foolish. Nor do
the wise virgins reject as absurd and impossible the application made to
themselves for oil.
(c) But there is one point more assumed,
which, perhaps, one might say is the radical error, from which all, or nearly
all, the others have flowed. This is, that the rejection by the bridegroom is damnation, and that the separation of the wise
and foolish is eternal. Hence it was argued - since none but the false and
insincere will be shut out from eternal life, those so shut out must be
hypocrites. And then follow the consequences just named, and others afterward
to be noticed. But proof is not given, though so much depends on it. After this
assumption, commentators perplex themselves to make out an adequate reason for the damnation of the foolish, and
thus are driven to overstate the Lords words, and to make distinctions where He has made agreements. From the same mistake it originates
that they confound wisdom and folly with wickedness and holiness: and loss of privilege with a trust wilfully betrayed.
Again,
if the awaking of the virgins be the resurrection, then the resurrection of the
saved and of the lost occurs at the same time, contrary to the express
declaration of Rev. 20. Or else, awaking must signify death, and the virgins rising up must signify a sinners
lying down to die!
(d)
Again, the assumption that the foolish virgins are hypocrites has entirely diverted
the instruction of the parable from those truly concerned in it. For if the
foolish be hypocrites, then are the unbeliever and the formalist the characters
to whom it is addressed: and they who know themselves to be sincere, pass by
this most important lesson, as not bearing on themselves. To show the falsehood
then of the assumption, it is only necessary to observe that it is a lesson of
the Lord Jesus to His true disciples alone. If the foolish be unbelievers, the
lesson is to those that are not Christs true disciples. But the prophecy on
the
II. On the question of their taking their lamps and going forth, misapprehension again comes in. They make a show of being ready. All their care is to recommend themselves to their neighbours
... not to approve themselves to Christ. Tell them of things not seen as yet,
and you are as
III. The same current of
misrepresentation sets in again with regard to the lamp (properly torch.) The lamp is the profession of enjoying the burning and shining light
of the gospel of Christ. In order that a lamp may be profession alone,
it must be a lamp not lit. But
these are lamps lighted. Nor have
they lamps alone, they go forth with them: and this is practice corresponding with profession. Christians alone shine as lights in the world. Ye were sometimes darkness, but now are ye light in the Lord. And to maintain that the foolish are deficient in the
necessary display of good works is to make our Lords description preposterous:
for He assigns as the characteristic note of folly the not taking the vessel
of oil which lay unemployed, the
lamp being (if I may so call it) the working vessel, up to the very time of their awaking. The
fact is, commentators blame them as deficient with regard to the present;
Christ, on the other hand, notes
their folly only in regard to the future. The unused oil is the characteristic difference.
IV. We now come to the decisive
question. What is the oil?
1.
Is it grace? Is it faith, or love? Then it is internal grace exhibited in its
legitimate effect, the light given. Then cannot the foolish he hypocrites, or formalists. And to all
who believe in the perseverance of the saints the question is settled, that
they cannot finally fall away, and be lost: and therefore their rejection at
the close is not final damnation.
Here
the inconsistency of the interpreters appears. Grace
is the oil. Oil is the grace and salvation of
God, or that faith which works by love. Then is it monstrous to affirm
of the foolish virgins that they have no principle
within. Then is it a dereliction of principle in a Calvinistic commentator, to speak of their falling away. And then,
even in an Arminian expositor, it is
a contradiction to affirm that the lamp was profession alone: for the lamp has oil, and the oil is
grace.
2.
But some, seeing this, have adopted an evasion which more directly contradicts
the text. They assume that the foolish had
no oil at all. The wick that had blazed for a moment,
was now burned down. What a useless thing is a lamp
without oil! All formal
professors are like these foolish virgins ... forgetting that the lamp
without oil - the outward appearance, without the inward grace, is
useless. Against this misrepresentation it is enough to state that
the lamps of the foolish were burning for hours, yea till midnight, not only
while they were awake, but while they slept: and that their lamps did not begin
to fail any earlier than those of the wise virgins. And if there were no oil in
the lamps of the foolish, so neither was there any in those of the wise:
for all that is stated as a matter of
difference in their cases is, that the wise had oil in their vessels. and not in their lamps only.
3.
But lastly, would any affirm that the oil (though the principle within which
sustains the light) is something short of true grace?
then there is no evidence that the wise were true disciples. For
they differ from the foolish only in having more oil. It is a question not between those who
have some oil and those who have none, but between those who have little and those who have more. If then oil be a formal thing, a great deal of it is no better than a little. But if it be real internal grace, then
a little of it is as secure of eternal life, as
a great
deal. It is either true grace in both, or false show in both. The
parable turns, not on the quality of the oil as good or bad, but on its quantity as enough, or
less than enough. Having considered these preliminary points, let us
now pass to the interpretation of the parable.
-------
MATTHEW
25: 1. Then shall the kingdom of heaven be likened
unto ten virgins
who
took their torches and went forth for the purpose of meeting the bridegroom.
As
regards the question of interpretation throughout the prophetic parables, this
principle is assumed (the very contrary to that which is so frequently met with
in commentaries and expositions) that no part of them is trivial or useless, and merely intended for ornament.
To maintain the reverse of this seems
to me unbelief. It is a manifestation of the incapacity of the expounder, or of
the fallacy of his exposition, but nothing more. It is a mistake of which even
the maker of enigmas among men is not guilty. Would any one be satisfied with
the explanation of an enigma that answered with more or less adaptation some of
the conditions of a riddle, but left
others unsatisfied; and explained them away, as meaning nothing, but mere
ornament. Much less would it be accounted satisfactory if the explanation
contradict some of the statements. But we are not left even to a clear analogy
between the enigmas of God and those of men. Direct instruction of the Saviour
affirms that the
Scripture cannot be broken, and Till heaven and earth pass,
one jot or one tittle shall in no wise pass from the law till
all be fulfilled: Matt. 5: 18. And
if no jot of the law shall pass, how much less of the Gospel? But more directly
still. Heaven
and earth shall pass away, but my words shall not pass away: Matt. 25:
35 - a notice peculiarly applying to the discourse
whence this parable is taken.
It
is vain to say, as some do, that we are to take the general meaning of the
parable alone, in order to obtain the lesson of it. For the general meaning can
only be guessed at, till we have obtained the meaning of the symbols and action
of the parable.
The
first word of this passage is important, and calls for remark. Then. This admits of two interpretations. both, however,
nearly agreeing with each other. (1.)
We may understand it in general of the time of the end,
or, according to the disciples question, of Christs presence, and the end of the age, as the Saviour says, in the former chapter, Then shall the
end come: Matt. 24: 14. (2.) Or we
may understand it more strictly as parallel with the time described before. In
days like those of Noah (Matt. 24: 37-51), in the hour not thought of by the wicked
servant, at the time when the watchful and unwatchful shall be suddenly
separated - then shall the
kingdom of heaven be likened to ten virgins.
A
part of the parable is preparatory, or is supposed to be past before the scene
occurs, to which our attention is particularly called. The first five verses
are descriptive of the state of things in their principles, and accounting for
the results which follow. The point of time to which the word then at the commencement refers, is, I judge, contained in
the word - were
sleeping. This states the
condition in which they were found, and which will have its answering scene in
the hour of the Saviours coming. The effects which follow on the awaking are those to which the readers eye is
specially drawn as characteristic of that time.
But what is intended by the expression Kingdom of heaven? I consider the period intended by it the same with
that contemplated by the parables of Matt. 13; and
that it answers in part to the time of mystery, and the present Church
dispensation. The parable begins from the commencement of the expectation of the
bridegrooms return, and ends with the presence of the Lord Jesus in heaven,
and His marriage supper on high. Thus the whole period, from the first setting
forth of the return of the Lord Jesus as the hope of the believer, to the
consummation of this hope in glory is taken in. The same period, I judge, is
intended in the parables of the king taking account of his servants (Matt. 18.);
and the parable of the wedding garment (Matt. 22.).
Ten virgins. The number
ten is used, with reference to the previous two: Matt. 24: 40. The ten represent the dead, the two the living
disciples. Ten is the number of the lamps in the
We inquire next, who are the virgins?
Most
reply, the church in general: the visible body of professing Christians. But
then the proportion of the wise is far too large. Are the half of professing
Christians wise?
And
further, all these are found asleep when the Lord comes. But it is not so with the
church in general. We shall not all sleep. And
this holds, whether the sleep be supposed a spiritual deadness, or literal
death.
That
they are [regenerate] believers, the Saviour has furnished us with most
evident proofs.
1.
They are virgins. Therefore are they chaste and pure in the Lords
sight: 2 Cor. 11: 2, 3.
2.
They take their
torches. And all those torches
are lighted: ver.
8.
Then are they the sons of God ... in the midst of a crooked and perverse nation, among whom they shine as lights in the world: Phil. 2: 15. And
their light is that of good works. Ye are the light of the world. Let your light
so shine before men that they
may see your good works: Matt. 5: 14-16.
Unbelievers are darkness; believers only are light in the Lord. Eph.
5: 8.
3.
The go forth. Then are they children of faithful Abraham, leaving
their homes and city through hope and faith: Heb. 11. Then
are they the children of God, as it is written, Wherefore come ye out from among them and be ye separate ... and ye shall be my
sons and daughters, saith the Lord Almighty:
2 Cor. 6: 17, 18.
4.
They go forth, to
meet the bridegroom. Then they
believe in, and hope for, His appearing: 2 Tim. 4: 8. And
to them belongs not only salvation, but the hope of reward.
5.
In these four particulars we have given us the inward personal character, and
the outward display, the act, the constant maintained attitude, and the motive.
And all are pure. Where is there room for hypocrisy or lip-profession?
They have faith, as is manifested by their going
forth. They have works, as is manifest by their lighted torches. They believe
with the heart, as is manifest by their going out to meet the bridegroom. They
confess Him before men by taking their torches. Their salvation then is
certain; for faith and confession make salvation sure: Rom. 10: 9, 10.
These points apply to all, wise and
foolish alike. For if the foolish virgins torches were not lighted, so neither
were those of the wise.
6.
If the sleep be death, then are they believers, for of none else (I believe) is
it spoken in the New Testament. The proof that the sleep is death will be found
in its place.
7.
They all rise together and the first resurrection is of believers alone: Rev. 20: 6.
8.
The parable was addressed to believers only.
They
represent, I suppose, those in general who have fallen asleep in Christ, since
the return of Jesus as the Bridegroom began to be preached, and the gifts of the
Holy Ghost were dispensed. Hence the saints of the old Testament are excluded
from the meaning and lesson of the parable.
The
reasons why the title virgins is
given to believers in the present parable, are, I submit, two. First. the
disciples name is ruled by that which his Master takes. As then the Saviour
presents Himself as the Bridegroom, the disciple takes the place of the
attendant bridesmaid, or virgin-companion of the bride. Secondly, because the parable is designed to represent to us the manner
in which a valuable privilege was lost, through want of foresight; no relation
was so fit to display this loss as the voluntary one of bridesmaid. This seemed
to promise a place at the marriage-feast, while, notwithstanding, the honour
and pleasure were lost through improvidence.
The
subjects of the parable are female virgins, and as such are marked out as
companions of the bride, abiding with
her, as the 144,000 virgins of Rev. 14. are the special companions of the bridegroom, attendant on him in his passage to and
fro between the earthly and the heavenly
Lastly, they arise at the Saviours first approach.
Now this is the privilege of those that are Christs: 1 Cor. 15.
Who took their torches - [see Greek ...]
Torch rather than lamp
is the true translation of the word. It is a light for out-of-door use, while
the lamp is fitted for indoor service: (Luke 12: 35).
Torches, or flambeaux are larger lights than those used for the house, which
last are more liable to be blown out by gust of wind and rain. Torches were,
and are still, in use in the East for nuptial processions. They were vessels of
iron or brass, funnel shaped, ending from a broad mouth in a point, which point
was inserted into a handle of wood that the oil might not flow down to the
hand, or the communicated heat be too great for the bearer to endure, as would
have been the case had the whole been of metal alone. In this funnel-shaped
cavity rags were placed as the wick, and oil was poured to maintain the light.
We read of such instruments as these in Gideons adventure with the Midianites.
They were used also by those who came forth to arrest Jesus in
That
the torches were lighted and intended to give light, needs not any proof. It is
assumed throughout, and incidentally affirmed of the foolish, about whose
torches alone could there be any doubt: ver. 8. And
the light answers to whatever of Christs doctrines or practice is maintained
by the believer: Eph. 5: 13. They have both the inward principle, and its
appropriate outward manifestation. The burning and shining light is the proof
of the oil within. And thus faith is shown by works: James
2: 18.
And went forth for the purpose of Meeting the bridegroom. Here is not only Christian profession, but answerable
Christian practice. They not only believed the bridegrooms coming, but they went
forth to meet him. This going forth implies the leaving of their own
houses and their city, Thus
they take the position required of the members of Christ. Let us go forth, therefore unto Him
without the camp, bearing His reproach. For we
have here no continuing city, but we are seeking
the one to come: Heb: 13: 13,
14. The torches and their going forth made them distinct
from the rest of the citizens; they are a body apart, both before and after
their sleep. And both the torch and the act of going forth were a testimony to
others and to themselves that they hoped for the bridegrooms appearing, and
looked for a place in the procession, and at the feast. They go forth in the
direction which the bridegroom is expected, and wait for His appearing, which
is the attitude of the true believer in Jesus alone. None but he expects,
desires, and loves
His appearing.
The Bridegroom. This is, of course, the Lord Jesus. He that hath the bride is the
bridegroom (John 3: 29): as John the Baptist testifies, he
himself being only the bridegrooms friend, rejoicing to hear the voice of the
bridegroom. I
will show thee the bride, the Lambs wife: Rev. 21: 9. See also Matt. 9: 15; Mark 2: 19; Luke 5: 34.
The
going forth of the virgins to meet the Bridegroom is a mark of respect, love,
and delight. Thus the servants of the centurion came forth to meet and welcome
their master with the joyful tidings of the healing of his son: John
4: 51. Thus also the brethren at
It
is worthy of observation that this mark of respect and love is said to be paid
to the Bridegroom, and to Him alone. The bride is not even once mentioned,
though, as the virgins are her female companions, we might have expected it.
And, therefore, a few manuscripts add to the Saviours declaration, and read - They took their lamps, and
went forth for the purpose of meeting the bridegroom and the bride. But this bears marks of being unauthorized human
addition, attempting to supply a supposed defect of the word of God.
Yet
we are permitted to know what is to be understood by the bride. It is not the
church universal: for the Saviour supposes it not yet gathered: and the present
chapter describes the manner of assembling it from the earth, and from the gates of Hades, when they shall no longer prevail against it: Matt. 16. But the bride is the New Jerusalem, the city of
For
the parable describes the procession of the bridegroom and bride in company,
when the bridegroom brings home the bride from her fathers house. The usual interpretation supposes the contrary
to this, namely, that the bridesmaids came forth to meet the bridegroom, when
he is proceeding to take her. But first, this coming of the bridesmaids to meet
the bridegroom alone is not Eastern; and secondly, would not be accounted
consistent either with their or our notions of delicacy and propriety. The
procession is to the house of the husband, as Jarchi, the great Jewish
commentator, testifies was usual. It is the custom in
the land of Ishmael, to bring the bride from the house of her father to that of
her husband in the night time, and
there were about ten staves, upon the
top of each of which was a brazen dish, containing rags, oil, and pitch, and
this being kindled, formed blazing torches, which were carried before the bride.
This is also the scriptural exhibition of the matter. And Solomon made affinity
with Pharaoh, king of
Lastly,
the structure of the parable shows that the procession is that of the
bridegroom and bride to the house or hall of the former. For it is supposed
throughout that his coming is a rapid and momentary passage, not admitting of
delay, and not offering any opportunity of retrieving the loss if once the
brief time be passed. But if the procession were the bridegrooms going to
fetch the bride from her father's house, then we must suppose that the virgins
meet him, accompany him back to the house of the brides father, attend him
during the ceremonies of receiving her, and that they then fall into his train
as he retires with the bride from her fathers house to his own. All this must
produce considerable delay - a condition of things quite opposed to the
rapidity and directness of the movements indicated in the parable.
2. And five of them were wise and five were foolish. 3. They that were
foolish, took
their torches, and took no oil with themselves.* 4. But the wise took oil
in their vessels with their
torches.
* [Greek
...] Thus
translated, it is seen to be an error to suppose that the foolish had no oil in
their torches. Had that been the meaning, the expression used would have been [see Greek here ...]. Something
additional and distinct is implied by the present words: Matt. 12: 45; Mark 9: 8.
In
a due perception or not of the meaning of these verses lies the comprehension
or misunderstanding of the whole of the parable. Commentators, almost without
exception, confound foolishness with wickedness, and speak of the responsibility of the virgins. This leads to a train
of thought utterly astray from the scope of the parable. The virgins are not
described as entrusted with any thing on behalf of another, for which they were
called on to render account. Then they would have been under responsibility,
and either faithful or unfaithful, and so good or evil. But they are described
as respectively wise and foolish. Now this shows them to be regarded by the
Saviour in quite a different light from the former. Prudence consists in a care
of our
own interests, as
faithfulness consists in watching over the interests of another. Wisdom (or more properly prudence (Greek...1 ) is
concerned in the provision for our own advantage in the future; while folly is displayed in a careless
contentment in the present, and the disregard of the means necessary to secure
a mans well-being hereafter. Accordingly wisdom and folly are displayed by the
different behaviour of persons under the same circumstances, in proportion as
they act in a manner adapted to advance their own interests. This, therefore,
is evidently distinguished from the case of the servant, who is not left to his
own will, but is under orders, and is acting not for himself, but for his
masters advantage, under a sense of account to be rendered in. Hence, in the
parable of the talents, the accepted servant is addressed as Good and faithful; the rejected as Wicked and slothfull. But the unjust steward, when he is
regarded as acting with a view to advance his own interests, is praised for his prudence; for he
thoughtfully regarded the calamities that would be likely to fall upon him in
the future, and contrived to
ward them off. This example shows us that prudence is by no means equivalent to holiness. Nay, the Saviour goes on to say, that the children of light are
more deficient in prudence for eternal glory, than the children of this world
are for the present scene. And believers are sometimes addressed as being foolish, or are cautioned against
it - Therefore
be ye not foolish (Greek ...) Eph. 5: 17.
Thou fool, that which
thou sowest is not quickened except it die: 1 Cor. 15: 36.
O foolish Galatians, who hath bewitched you? Are
ye so foolish? Gal.
3:
1, 3.
Thus
then it is with the virgins before us. They are all the children of light, but
some are deficient in foresight, and the provident securing of their own
advantage. And the advantage to be secured in the present instance, is the
possession of a place at the wedding feast of the Lord Jesus. Now, in
proportion to the value of the privilege ought to be their zeal and
forethought, to assure themselves of it, and to guard against any possibility
by which the desired object might be snatched from their grasp. But this
prudence was possessed by but half of the number. Five only were wise, and five
foolish.
These
five were foolish, because so much pains were spent on attaining the end, and
yet in vain, for want of forethought for the future. Vain the going forth, the
preparation and lighting of the lamp, its first supply, and the watching for
the bridegroom. All the other steps were useless, for want of the second
supply.
They
are wise or foolish in the Saviours eyes from the very first, and He stamps
their character, before He proceeds to display it. The not taking the vessel of
oil is the one step of folly which
draws on the disastrous result, and this Jesus sets forth as the single point
which characterizes them as wise or foolish to His eye. But the foolish do not
see their error till the close. Nor are its consequences manifested till then; although all the succeeding
parts of the parable are intended to exhibit the results of the error. But
during the time of delay, the improvidence does not appear, for the
bridegrooms tarrying is the time of mystery in which we now live. But at the
coming of the bridegroom, a new state of things ensues, and the wisdom of the
wise is apparent, and their foresight is crowned. But the bridegroom rejects
the foolish, that their folly may appear. A very little prudence would have
sufficed to attain the desired end. They might have been prepared against all
mischances, by the simple provision of a little extra oil. The foolish virgins
were indeed prepared, if the bridegroom came at the usual time; but the
wise alone were prepared, whether
his coming were early or late. Under no circumstances of delay could the prize
escape their hold. Their torches
could be made to burn till morn. But the foolish virgins left a loophole,
through which loss might enter; and at that neglected and unguarded entrance,
it did come in. Their want of vigilance herein was either ignorance, not
discerning the need, and not advertised of it; or, reasoning folly, not
receiving the warning when given. Their thought, and their plea, if asked - Why
they imagine had not provided an oil vessel in
case of need? would have been, doubtless, that it was not essential, not absolutely necessary. They had enough for the present; why
should they imagine that anything more was required? The bridegroom might come
very early for anything they could tell; and then, where would be the wisdom of
troubling themselves with an additional burthen?
Since
the whole force of the lesson of the parable depends on the meaning we attach
to the second supply of oil, I shall consider the point at some length.
First,
I suppose it will be granted, that by oil is meant the grace of the Holy Ghost.
And this is twofold; either sanctifying or miraculous.
1.
If then I show that the second supply is not sanctifying grace, it will follow
that it is miraculous endowment, or the gift by grace.
I.
That it is not any difference in degree of sanctification which is in question,
is clear from this - that then the parable would supply us with no rule by
which to discern between wise and foolish. For if you tell me only, that the
difference lies in degree of sanctification,
if you do not point out the degree, I must either be terrified or secure. Terrified, if I think I have
not the degree requisite, while none can satisfy me what the degree required
is; or secure, that I have some grace, and why may not that be enough to set me
among the wise?
2.
It cannot be any degree of sanctification, for this oil gives no light to the world. It is unemployed in good
works, which is the meaning of the light of the torch.
3.
As being a distinct supply, it follows that the oil in the torch might be
without that in the vessel, or vice versa. But it is not true that any degree of the grace of sanctification
can be distinct from its display in good works. There cannot be two supplies of
it, independent the one of the other. But miraculous gift is distinct from, and
may be independent of, grace: Matt. 7.
Three
other proofs, arising from (1) the
request of the foolish, (2) the
answer of the wise, and (3) the
means of repairing the error, will be found in another part.
II. The further relations of the two supplies prove it. The oil in the
torch is essential now, the oil in the vessel is not essential now. Such is
also the relative difference between the present necessity of sanctifying
grace, and of miraculous gift.
III. The second supply is additional, something beside that of the torch: and such is the place
which the gifts of the Holy Ghost take, as compared with His graces.
IV. The second store agrees with miraculous gift in point of order. It is
in succession
after it. First the torch,
then the vessel of oil. So of gift it is written - In whom also after
that ye believed, ye were sealed
with the Holy Spirit of promise: Eph. 1: 13.
V.
If they be all believers, the difference must be one which is not essential to salvation. And among things not essential to
salvation, what so great as the difference between the possession, or the want
of, the gifts of the Holy Ghost?
VI. It is met and sustained by fact. Between the believers of modern times and the ancient Church,
there is, in this particular, just the difference supposed: the one possessing,
the other wanting, the gifts of the Spirit.
VII. A consideration of the order, in which the wise and foolish appear, beautifully confirms this.
We have the wise presented first, then the foolish ver. 2. Then again the foolish, and
lastly the wise
ver.
3.
come
first and last; the foolish occupy the intermediate space. And has it not been exactly thus with
the Spirits gifts? They were possessed at first, and then ceased; and the
whole dreary interval of 1600 years has been taken up by believers destitute of
them. We might conclude, therefore, that as gifted believers began the series,
and ungifted ones have followed, so in the last days gifted believers will rise
again, and close the train. But we can show by Scripture, independently of
inference, that such will be the case. Acts 2: 17, 18; Mark 13: 11; Luke 21: 14, 15; Rev. 16: 6; 18: 24; 2 Tim. 3: 8; Jas. 5: 7.
VIII. On the taking it or not, the greatest stress is laid throughout the
parable. On purpose to set it in the strongest light possible, the
wise and foolish agree together in every particular but this. And the difference is optional;
for in things within our power alone, can wisdom or folly be seen. So are the
gifts of the [Holy] Spirit made to rest
upon our asking for them or not. Luke 11: 13; 1 Cor. 14: 1. In the asking for, and receiving these, therefore,
that vigilance may consist, which is the lesson drawn
from the parable by our Lord.
IX.. They are the powers of the coming age: Heb. 6: 5. And answerably thereto, this oil is seen to come into
play, when the new age is begun.
X.
They that sleep with the oil vessel, awake with it. And even thus the gifts of God are unrepented of: Rom. 11: 29.
XI. Further, as both are described as oil, so are the same terms used of
each kind of grace. In both cases these powers of the Holy Ghost are said to fill the individual. The God of hope fill you with all joy
and peace in believing, that ye may abound in hope through the power of the Holy
Ghost: Rom. 15: 13. The same expression is usual of the miraculous gifts.
2.
Both are said to be taken or received. They who receive abundance of grace (sanctifying), and of the gift of righteousness (the miraculous gifts attached to justification by
faith: Gal. 3.) shall reign in life by one,
Jesus Christ: Rom. 5: 17. The grace of God, and
the gift
by grace, which is by one man, Jesus
Christ, hath abounded unto many: ver.
15.
3.
Both are called grace. No proof is required of
this use of the word, concerning the sanctifying powers of the Holy Ghost; but
of its being used of the miraculous gifts take these as examples - Whereof I was made a minister,
according to the gift of the grace of God, given unto me
by the effectual working of His power: Eph. 3: 7. Unto
every one of us was given grace, according to the measure of the
gif of Christ. Wherefore He saith, When He ascended up on
high, He led captivity captive, and gave gifts unto men: (Greek...) Eph. 4: 7, 8.
XII. But more pointedly yet, it can be shown that the wisdom or folly of the believer
is made to turn on his possessing or surrendering the privilege of the gifts of
the Holy Ghost. See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because
the days are evil. Therefore be ye
not unwise, but understanding what
the will of the Lord is. And be not drunk with
wine, wherein is excess; but be filled with the Stirit, speaking to yourselves in psalms, and hymns, and spiritual (or inspired) songs, singing, and making melody in
your heart unto the Lord: Eph. 5: 15-19. And
still more remarkably the third chapter of Galatians
is nothing less than a reproof of the Galatians for their folly in going back
to the Law, and undervaluing thereby the miraculous gifts, and works of power,
which (as the apostle argues) are essentially connected with justification by
faith. It was with an eye to this difference, as involving wisdom or folly,
that Paul asks of the disciples at
XIII. The additional oil was the riches of the wise virgins, the want of it
the poverty of the foolish, at the coming of the bridegroom. Now this is just the place seen to be
occupied by the [Holy] Spirits [miraculous] gifts, in
connexion with the coming of the Lord Jesus. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
that in every thing ye are enriched by Him, in all utterance, and in
all knowledge, even as the testimony of
Christ was confirmed in you (or among you), so that ye lack (Greek ...) no gift, waiting for the
revelation (marg.) of our
Lord Jesus Christ, who also shall
confirm you to the end, that ye
may be blameless in the day of our Lord Jesus Christ: 1 Cor. 1: 4-8. In
the possession of the - [miraculous (1 Cor. 12: 4, 7-11, R.V.)] - gifts then lies the wisdom and riches, and blamelessness of the wise virgins at the coming of - [the millennial kingdom of our Lord Jesus] - Christ.
But they who have them not, at His appearing are found lacking.
Exhortations
to seek and to pray for the - [promised Holy] - Spirits gifts occur not
unfrequently, in token that the additional oil is not vain. Covet earnestly the best
gifts: - 1 Cor.
12: 31. Desire spiritual gifts, but rather that ye may prophesy: 14: 1. As ye are zealous
of spiritual gifts, seek that ye may abound (Greek ...)
to the edifying of the church: ver. 12. Covet
to prophesy: ver. 39.
The
reception of the Spirits gifts is an optional thing, not absolutely essential,
but promised to those that ask. The power of procuring it is supposed open to
all alike. Hence it answers to the voluntary taking or omitting to take the second
supply of oil in the vessel - The
Spirits gifts are not essential to life, or to the Christians maintaining a
witness for God in the present state of things while the kingdom is a mystery.
But it is the mistake of the foolish to imagine that, because not essential at present, they will be equally needless in the future, at the manifestation of the Lord
Jesus. So widely, however, has this error crept in, that the Saviour describes one-half
of His believing people, as made foolish by it!
The
want of expectation of the bridegrooms return, and the want of the additional
oil, have gone together, as all Christian history will inform us. But the parable
manifests that even the expectation of the coming of the Lord Jesus may revive,
- [during times of great
tribulation] - and yet that there may be no consciousness of the
need of extraordinary oil, and no petition for it.
Watchfulness
is a duty which, as Christ declares, applies to all. How this should apply
to those who fall asleep before Christs coming is not apparent. But this
lesson supplies the deficiency. If any say - Let those watch in whose life the
signs predicted are actually coming to pass, but we shall be dead ere then, and
therefore the question of preparation does not touch us - the parable enables
us to answer that there is a preparation required of those that shall be then the dead
in Christ, no less than of
those that shall be alive at His coming. Preparation for death is not
necessarily a preparation for the Lords coming. Sleep overtook all alike, and
all appeared alike while asleep, and the Bridegrooms coming found all equally
in the same condition of slumber. But at the awaking came the difference. And
then the extra supply of oil, neglected as unnecessary before, is found indispensable. We see therefore, that, even as regards those that are fallen
asleep in Christ Jesus, a state of things will come into play at the - [time of their soon coming] - resurrection, which will discriminate between those
who lived in vigilant preparation for the Lords coming, and those that did
not; and that it is a mere deceit of a foolish heart to compose ourselves to
rest because Christ will not come in our day.
By
the vessel into which the additional oil was put, we are to understand, I
judge, the body. This is the will of God, even your sanctification ...
that every one of you should know how to possess his vessel in sanctification and honour. Here the
body is not only a vessel, but the vessel in possession of the man - his vessel Oil in their vessels. Again it is said, We have this treasure in earthen
vessels, that the excellency of the power may be of God, and not of us: (2 Cor. 4: 7) where, in relation to the power of the Holy Ghost
miraculously displayed by His ministry, they are called earthen vessels. , And Paul is said to be a vessel of election,
who was to be filled with the Holy Ghost: Acts 9: 15, 17; so Rom. 9: 21-23. The torch is, I believe, external witness
to others; the oil in the vessel a personal possession and testimony to
themselves.
5. Now while the Bridegroom tarried they all became drowsy
(Greek
...),
and were sleeping (Greek ...).
What
is intended by the Bridegrooms tarrying, is easy to apprehend. The Saviour
more than once dropped intimations that His absence would be prolonged. He was
a nobleman going into a far country for a
long time: Luke 20: 9; 19: 12.
After a long time the Lord of
those servants cometh: Matt. 25: 19.
The
cause of the delay is not specified, and accordingly the reasons of the
Saviours tarrying are unknown to us. The seasons and their reasons are known
only to God. And the time of this delay answers to the time of mystery, during
which the plans of God are greatly hidden.
This
tarrying is the critical point of the whole on the part of the Bridegroom; just
as the additional supply is the critical point of the parable on the part of
the virgins.
Had
He come earlier, He might have found all awake, and the extra supply of the
wise would have seemed needless, nor would there have been any difference of
result to the wise and the foolish, and the wisdom of the wise would not have
been displayed, nor the disastrous consequences of want of prudence seen. But
the Bridegrooms tarrying gives occasion to the sleep, which hinders the remedy of the error:
and to the continued consumption of the oil, which makes necessary the fresh
supply of the wise upon their common awaking. It is the delay of the
Bridegroom, giving occasion to the sleep of all, which makes the difference
between this case and that considered by the Saviour before. Had the virgins
been awake at the Bridegrooms coming, the case would have been that of the living saints, and thus it would have been
only the very same aspect of the Saviours coming which he had elsewhere
considered.
But
we must now investigate a very important question as to the nature of the
sleep, and give proofs of its true signification. There are two ideas
respecting it - (1) One, it is a
blameable carelessness with regard to the Lords coming, and a sinking into
spiritual sloth and worldliness. (2)
The other, that it is intended to represent the death of the virgins. Now, that
it is not a blameworthy sleep is evident from these considerations.
1. The sleep is
seemingly apologized for, by the mention of the Bridegrooms delay immediately
preceding, and assigned in a certain sense, as its cause. For the case of the virgins
must be ever kept distinct from that of servants under responsibility, and
charged to watch. To sleep while on guard is faithlessness worthy
of punishment in a servant; and hence
the Saviour warns the servants against being found sleeping. But where sleep overtakes one
desirous of obtaining a pleasure, privilege, or honour, which he is watching for, we at once
ascribe it, not to want of will to resist, but
to want of power; and we
consider the sleeping involuntary. The effect of the Bridegrooms delay is here simply practical,
not a moral one, like that of the evil servant, who, finding his masters
coming delayed, begins to beat his fellow-servants, and to eat and drink with
the drunken.
2.
To suppose the sleep a falling away to carelessness, worldliness, and disregard
of the Lords coming, would be to argue utter defectibility of grace given, for
the sleep
is continued up to the Saviours coming; and yet, in spite of this, we have the highest privilege and joy
awarded to those that have so carelessly slept! This would be giving licence to
sin, if the sleep were evil.
3.
If blameworthy, the parable would have been made to turn on it, and the
Masters finding some awake, and others asleep, would have been the natural
ground of difference between the wise and the foolish.
4.
It affects all equally. The foolish and the wise together sleep), and together
wake. But if the sleep were sin, either all the wise would not sleep together with all the foolish, or all the foolish would not wake at once with all the wise.
5.
The sleep is not that of intemperance, nor that of worldly care, for they fall
asleep in the position of waiting and separation which they
held at first; their torches are still burning, and they themselves still
undefiled.
6.
Were it an error, then the parable would not (as it does) set forth the result
of one single error committed
at the first, and traced out to its legitimate consequences, but a new mistake
is introduced, and the first lesson is lost, or obscured. But the sleep comes
in, not as a fresh error, but as a circumstance which fixes a period to the
opportunity of remedying the original mistake.
7.
The wise sleep no less than the foolish, and yet retain their character of wise verse 8. Therefore, since the sleep does not affect their
character for wisdom, it was not an unwise sleep.
8.
The sleep is not blamed, and the
foolish, even when rejected, are not reproved for it. Therefore it is not criminal. It corresponds therefore most exactly
to the blameless sleep of death. Against this, wisdom and folly are equally
powerless: however willing the spirit may be, the flesh is weak; they were not suffered to continue by reason
of DEATH: Heb. 7: 23. This is that sleep which cannot be resisted, but
which happens (as Solomon tells us) with like event both to the wise and the
fool: Eccles. 2: 14.
9.
Again - If the oil signify grace, then is not the sleep sinful, especially in
the wise. For worldliness and careless indifference to Christs coming - [millennial kingdom-reign] - are incompatible with the abundance of grace which the wise
possess.
10. And if the sleep be death, then are all the virgins believers; for to
none but such is death a sleep.
The
Bridegrooms coming is not death, for death affects but one at a time, this all
at once.
Further
- It is the consequence of their sleep that they do not notice the consumption
of the oil, and consequently do not attempt to replenish the torch. Hence the only
time of repairing the error is before the sleep begins. After that time, there
is no possibility of remedy. For the sleep continues till the - [time of the soon coming] - resurrection; and between the resurrection and the entrance into the
glory of the feast, there is no time. However long the interval of sleep, it is
incapable of being applied to remedy the imprudence, because of the inaction of
sleep. The time of mystery, as we should expect on this supposition, runs on
indefinitely longer than their life. But as it regards the virgins, it is
occupied by but one condition - the state of inactivity or sleep. And it is
unbroken till the Bridegroom comes. Till then not one of the sleepers arises.
The old age ends to them in sleep. The new - [age] - begins by awaking.
Of
the two words that describe the
sleep, the one (Greek ...) notices the falling of the eyelids and the nodding of the head,
which characterizes the passing from wakefulness to sleep, and the other (Greek ...) describes
the state of those asleep, after that of wakefulness has been abandoned. Thus
they correspond respectively to the act of dying. and to the state into which
death introduces the soul.
Of
the frequent places in which the death of the believer is called sleep, a few
instances will suffice. In the
mouth of two or three witnesses shall every word be established. Many bodies of the saints
which slept arose, and came out of the graves after his resurrection, and went into the holy city and appeared
unto many: Matt. 27: 52, 53. Our
friend Lazarus sleepeth. Then said Jesus unto them plainly, Lazarus
is dead: John 11: I1, 14. After that he
appeared unto five hundred brethren at once, of whom the greater part remain unto this present, but some are fallen asleep: 1 Cor. 15: 6. Here
the very case in question, the constant lapse of time, is cited as the reason
why those who had once beheld Jesus had fallen asleep. And in the case of
Lazarus, we see the tarrying of Jesus to be the occasion of his falling asleep
while, afterwards, at His voice he arises, and feasts with Jesus.
Further,
this interpretation presents the Church in the two great and real divisions in
which the Scripture contemplates it at the coming of Christ. The whole Church
will then be composed either of those who are alive and remain, or of those
who are fallen asleep in Christ. And the passage which exhibits the Church in this
aspect, also teaches us why the sleep of the virgins, which seems the greatest
obstacle in the way of their attendance at the feast, will not be found to be
so. I would not
have you ignorant, brethren, concerning them that
are asleep, that ye sorrow not, even as others who have no hope. For if we believe that Jesus died and rose again, even so them that sleep in Jesus will God bring with Him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent (get the start of) those which are asleep. For the Lord himself shall descend from
heaven with a shout, with the voice of the archangel, and with the trump of God: and
the dead
in Christ shall rise first: 1 Thess. 4: 13-16. And again, God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that whether
we wake or sleep, we shall live together
with Him: 1 Thess. 5: 9, 10. The
parable before us then respects the great body of the Church who shall be found
amongst the dead at Christs
appearing; while in the former chapter the Saviour had addressed himself in
giving signs, which could
apply only to the living. But here, they all slumbered and slept.
Accordingly,
while the sleep begins at an indefinite time and at different instants for each
of the virgins, yet the sleep is not shaken off by any till the coming of the
Bridegroom. In the interval of suspense nothing occurs but the dropping off to
sleep of one and another of the virgins, answering to the present successive
decease of the saints of Christ, owing to the time of His return being
prolonged.
We
may further remark, that, as the period embraced by this parable extends for at
least the space of 1800 years, from the time when the Saviours return began to
be expected, up to the present hour - if the sleep be supposed to be spiritual
sloth, then the virgins must
be regarded as corporate bodies, or churches, for such only could continue from that period till Christs
return. And on the other hand, if the virgins be individuals, then the
sleep is death; for this alone
accounts for the condition in which they are found during the Bridegrooms
delay. But it has been already proved that the sleep is death, therefore the
virgins are justly regarded as representatives of individuals.
6. But at midnight a cry took place, Behold,
the Bridegroom
is coming,
come ye forth to meet Him.
Midnight
is the midway point between one day and another. The virgins awake into a new
day answering to the new or coming age. And though it be midnight to earth, yet to the saints it
is the hour of the bridal feast. For this festal hour of the new age now begun
on high, the powers of
the coming age, must be
highly appropriate, not to say necessary. If earth itself, when the hour of Christs coming hath
dawned, will be filled with the Spirits gifts, how can it be fitting that the sons
of heaven be destitute
of them?
It
being proved that the sleep is death, we are prepared readily to answer to the
question - What is intended by the cry, and its accompanying words of
exhortation and command? It is doubtless the shout
with which the Lord descends when the dead in Christ arise. And the words which
follow appear to be those of the Bridegrooms angelic attendants and
forerunners. They take the place of the servants sent at supper time to call
those that are bidden - Come, for all things are now
ready.
The
notice thus given before the Saviour appears, and the interval which succeeds,
prove that this is not the coming of Jesus to the living: for that is a thief-like approach, with
no notice beforehand to herald His appearing. It is a sudden flash of lightning
breaking without previous warning from the darkness of the night.
The
expression - The
Bridegroom is coming,
represents him as still on his way. He has set forth, but is not yet arrived at
the hall of the feast. This marks the time at which the dead awake. The
interval between this commenced approach and its ceasing at a distance from the
earth (when it is called his presence) ‑ (Greek ...) gives
the time that elapses between the rising of the saintly dead and their being
caught up (in conjunction with the living saints) to meet him. That it is very
brief, the parable shows. The Bridegrooms setting out takes place while all
are asleep. But his coming is after all are awake.
Come ye forth to meet him. The virgins first going forth was not enough. Here they are required to come forth again. And the explanation of the sleep
above given, clears up the pint. The
first going forth was a voluntary separation from the world. But this second
coming forth is from the tombs. The same word is used in Scripture to express both these ideas. There met him two possessed with devils, coming
out of the tombs: Matt. 8: 28. The hour is
coming in which all that are in the graves shall hear His voice, and shall come forth, they that have
done good unto the resurrection of life, and they that have done evil unto the
resurrection of damnation: John 5: 28, 29. He cried with a
loud voice, Lazarus, come
forth. And he that was dead came forth: John
11:
43,
44. Thus we have the very
command of the parable addressed to Lazarus at his resurrection, Lazarus, come forth!
They
came forth for the purpose of meeting him. And the place of meeting is the air:
1 Thess. 4: 17.
The meeting supposes that the Bridegroom is moving towards the earth, and that
they are to move away from it. The
first going forth denotes the sanctification of the spirit; the second, the
redemption of the body. The first act is voluntary; the second requires an
awaking from without.
7. Then all those virgins arose and trimmed their torches.
Such
as the sleep is, such is the awaking, and as the awaking so the sleep. If the
sleep be death, the awaking is the resurrection. And if the awaking at the
Bridegrooms coming be the resurrection, then is the sleep death.
The
word used is that constantly applied to the resurrection, Young man, I say unto thee, Arise: Luke 7: 14. Maid, arise: 8: 54. After I am risen again, I will go before you into
That
the arising is not, as some have imagined, any present awakening among the saints
to the importance of Christs second coming is seen from these considerations. 1. The awaking takes place by a cry
external to the virgins themselves. But this awakening of believers has been
owing to warnings among themselves. 2.
When they awake there is not time for the unready virgins to repair their
mistake which is not the case with us. 3.
There is no universality in the sleeping or awaking, as in the parable. There
all sleep and all awake together. But now on the subject of the Lords advent, some
believers are awake and some asleep.
The virgins all arise at once. This proves them all
believers: for none but the saints rise at the first resurrection. The rest of the dead lived
not again until the thousand years were finished. And their resurrection creates no stir in the city,
nor does the Bridegrooms train enter it. Those who are outside are awakened by the sound, but none within the city.
They rise in the same place in which they fell asleep: for the resurrection is
not the ascent. of the saints.
On
arising, their first care is to trim their lamps. A part of the wick is
consumed to ashes and makes the flame to burn dimly. They all, therefore,
remove this impediment to the brightness of the torch, and the act reveals to
them the state of the supply of oil. The wise, therefore, complete what is
further necessary to the trimming of the torch, by adding the requisite oil.
The
first supply was just failing, having lasted for the same time in all. Now, therefore, the necessity of the second supply began to appear. The
wise are able to meet that necessity. They pour in fresh oil, and the torch is
rekindled as brightly as before.
8. And the foolish said unto the wise, Give us of your
oil, for
our lamps
are going out. (margin.) (Greek ...)
With
the resurrection a new state of things begins. Then the difference between
those that seemed equally ready before begins to be perceived. We could draw no
argument against the necessity of the spiritual gifts for the coming day of
glory, from the fact that Gods saints have fallen asleep happily, without
perceiving their need of them. There was no difference perceivable between the
two companies in their falling asleep, nor in their continuing so.
But when the
foolish see the wise recruiting with fresh oil the decaying flame of their
torches, they become sensible of a preparedness which they have not themselves.
All need the fresh supply on awaking, but the
wise alone can meet the exigency. The old burns on till midnight, the end of
the former day: but a new stock is needed for the new day that is begun. Then
is it painfully felt by the foolish that the extra supply is not as they vainly
imagined, needless. They refused it before as not
essential; but now the foolishness of God in providing the second supply is
seen to be wiser than mans wisdom in declining it. It seemed an unnecessary
burthen, for the gifts of the Holy Ghost must, in an evil world, peculiarly
provoke the enmity and perhaps the ridicule of men.
But
now they find their want of foresight. They see at length that enough oil for
the present is
not enough for the future. They see that it was folly to imagine that what is not essential
now may not be so at Christs coming. They
discern that it is folly to rest content with the present, and not to provide
for the new state of things to ensue on the coming of Jesus and the
resurrection. In the day of the bridal they find themselves unfit for that
especial glory. The Spirits powers were witnesses of the age to come before it
came, but in the age that is now come they find their especial sphere, and
beauty, and brightness. The want of the glory possessed by the wise will then
be keenly felt. To be content with no more than is absolutely indispensable for
the present, while it was thought wisdom for the time, is now discovered to be
folly. The issue of the whole manifests that while the extra supply is not
essential to the character of a virgin, it is essential to the virgins entrance
into the wedding-feast. The only oil used in the marriage
procession is the additional supply.
The gifts of the Holy Ghost are first fruits
now (Rom. 8: 23), but then they will be poured out on all flesh.
The
wise were prepared before they slept; and their wisdom shines brightly now. Whether
the Bridegroom came early or late they were ready: and their torches now show
it. But the torches of the foolish throw a dying light. They are not gone
out indeed, for then oil
alone would not suffice to make them ready, and they would have needed a wick,
and would rather have asked for a light than for oil. But the parable supposes all to
wake in circumstances exactly alike, as before they slept under the same
circumstances; in order that the difference of character as wise and foolish
might be the more openly demonstrated.
9. But the wise answered, saying (Not so*), Lest there be not
enough for us and for you; but go ye rather to them that sell, and buy for
yourselves.
* The words - Not so are added by the translators to supply a seeming
ellipsis. They might be translated sufficiently closely to our idiom - Perhaps there would not be enough for us and you.
It
has been thought by some that this reply of the wise was intended as a keen
cutting rebuke of irony. A strange supposition! Even from a believer to an
unbeliever this were unkind, but between believers impossible. Those who could
taunt the unwise with their folly, when grace alone made them to differ, would
not be fit to enter at once into the wedding-feast of love! But in truth there
is not a particle of the style of irony about it. And had the words of the wise
been those of derision, the counsel offered would not have been taken by those
to whom it was given; since indeed it were no counsel, but a bitter jest.
Its
purport is very observable, as corroborating the interpretation given. For
their answer to the address of the foolish is not that their request is impossible
to be complied with. This
would, this must have been the
reply had the question been concerning the power of the believer to communicate
saving grace to unbelievers. They
do not deny the possibility of
granting their petition, but they gently represent it as inexpedient: that is, they indirectly admit the
power of granting it. And this answers to the fact that one believer is able to
transmit the gifts of the Holy Ghost to another. Nay, the laying on of an
apostles hands was actually the ordinary way of communicating them. Acts
8: 17; 9: 17; 19: 6. And this difference answers to the difference of the
oil in the torch, and the oil in the vessel. The oil in the torch could not be
communicated, as being already imbibed by the wick: but the oil in the vessel
was in a state to be transferred at the discretion of the possessor.
The
plea of the foolish is their own necessity. The counter plea of the prudent is
that they need the oil for themselves. Had the thing been impossible, this, as
the most effectual answer, would have been returned; as we see in the dialogue
between Abraham and his evil son. Send Lazarus,
is the request. They
that would pass from hence to you cannot, is the reply.
Nor
do either of the parties esteem the omission on the part of the foolish to be irreparable. The wise do not reply, as they would
have done to the unbelieving (were it
permitted us to suppose that the wicked would rise at the same time with the
just) - Your case is desperate. It is the day of resurrection. Your
hour of grace is gone by for ever. Do you not see how foolish your request is?
Not only have we no more grace than we ourselves require in order to be saved, but were we
disposed to grant you any, as imagining ourselves to have more than enough, it
were impossible.
Instead of this, they suppose that oil was still procurable. The remedy
against the omission of the foolish, as it was open at the first, so they
assume it to be even at last. They take it for granted that in the city which
they had left, there were shops at which oil was disposed of. And this falls in
with what has been shown above that the [Holy] Spirits
gifts will be abroad on earth in the latter days. At this point the usual
interpretations fail. The words of the wise are - Go ye rather to them
that sell. it is not
said, To him
that sells, as it must have been, had saving grace been the matter in question: for
who can communicate this but God? But the power of communicating the gifts of
the Holy Ghost was committed at first (and therefore we may conclude that it
will be so at last also) to more than one. The selling doubtless, is that kind
of sale of which the prophet speaks - Buy wine and milk without money and without price: Isa. 55: 1. And we know one who was reproved with awful
solemnity for supposing that the gift of God could be purchased by money.
The
sellers are those who keep more than sufficient for their own supply, and whose
office it is to impart, on certain terms, to others. Such were the apostles; to
whom was imparted the power of bestowing gifts on believers of the first age.
The
prudent here prudently refuse, because the supply, though enough for one, might
not be enough for two.
10. But while they were going away to buy, the bridegroom came,
and they that
were ready went in with him to the marriage feast (Greek ...) and
the door was shut.
The
error of the foolish is not irreparable in its nature, but the parable is intended to show that it is not repaired in result.
It was a question of time, but time was not afforded. The remedy came too late.
The
foolish see the justice of the refusal of the wise, and perceive also that
their advice is the only alternative that presents itself under the
circumstances. Their going to obtain a supply is necessary, and is felt to be
so; but the very means adopted to retrieve the error only display it more
manifestly. They are compelled to withdraw from the scene, and to sever
themselves from the company of the wise. But this departure, though necessary,
carries with it exclusion. They are not upon the spot when the Bridegroom
arrives, and the procession cannot tarry. The voluntary separation, therefore,
is the first step to an involuntary one. The refusal of oil by the virgins is
the prelude to a refusal of a place at the feast by the Bridegroom.
On
purpose to manifest the wisdom of the wise, and by contrast, their improvidence, as soon as they have
withdrawn, the Bridegroom comes. In what follows, speed is set forth - The Bridegroom came - those ready went in - the door
was shut.
By
the going in to the wedding-feast is, I believe, meant the catching up of the
saints, that they may enter into the gates of the new Jerusalem - the bridal
city, the wife of the Lamb.
The
feast is on high, for this is the place of the sons of God raised from the
dead. And the parable of the Great Supper informs us that none of those to whom
the wedding-feast was first proclaimed should taste of it Luke 14: 24. And hence its scene is not
earth, but heaven not the living in the flesh, but the saints of incorruptible
bodies.
This
rapture of the saints takes place at the thief-like coming of the Son of Man.
It is a sudden momentary glance, like the lightning opening heaven for a moment
with its flash, and suddenly shutting it again. It is in a moment, in the twinkling of an eye. The open door answers to the glory suddenly shining
forth: the closed door, to the darkness settling on all things again.
The
door that is opened and shut is that of the house of God in heaven. In my
Fathers house are many mansions: John 14: 2. For we know that if
our earthly house of this tabernacle were dissolved, we have a building from God (ek) an house not made with hands, eternal
in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which
is from heaven. This gives us, however,
not so much the general place of assembly of the saints, as our own special
locality in the city. But what follows casts light, as I suppose, upon the
parable. If so
be that being clothed we shall not be found naked: 2 Cor. 5: 1-3. For the foolish virgins are in the condition of those
who have not watched and kept their garments. Hence the thief-like presence of
the Lord is come upon them unawares; though they are clothed with their
immortal bodies, because they are risen again. Yet are they found naked; because in the hour in which one is taken up and
another is left behind, they remain upon the earth. Thus they walk naked, and men see their shame. The torches were the proof that they were desirous of
entering the wedding, and seemed to have almost the certainty of doing so; but
they are now memorials of their disgrace. The house has been broken into
because not guarded, and the master has to mourn over his loss, with the
melancholy reflection that it was owing to his own want of vigilance, and not
to want of warning.
Of
this part of the parable we have a beautiful illustration in the book of Revelation. As soon as the Saviour has finished giving to John
the counsels and warnings to the church; as soon as He has threatened His
thief-like coming, and has made promise with the obedient to sup with him (chap. 3), we
read, After this
I saw and behold a door was opened in heaven. He is
called up by a voice like a trumpet, a token of that which is to awake the dead, and the voice says, Come up hither. And the result to himself was, that he was there immediately in
the spirit, as these
will be there in the body also.
The door was shut.
1. The use of a door is to shut out those without from sight and hearing.
It is the means recommended by the Saviour, when we would be hidden from men,
and in communion with God: Matt. 6: 6. And even thus the glory of the bridal feast is shut
out from man. It is a magnificent assembly, of which the sleeping world is
ignorant. The shut door hides the brightness from their eyes, and prevents the
melody from reaching their ears.
2. It
marks the determination of the owner to sever between the guests and those
without. It is the signal of full and free communication among those that are
within, and the cutting off of communication and communion with those without.
It is an effectual barrier interposed against entrance from without, as it
intimates also the full acceptance of those within (Luke 11: 7), and
is the token that the feast is begun. Heaven has before been shut from men, as
it regarded the outpouring of its earthly treasures of rain. But this shutting
up is for the prevention of those without from entering into its glories.
If
we inquire by whom it is shut, we shall find it is by the Bridegroom. A door was opened to me of
the Lord; 2 Cor. 2: 12.
I have set before thee an open door and none can shut
it: Rev. 3: 8. As the master of the house, it depends on His will to admit or to exclude : Luke
13: 25.
11. Now afterwards came also the other virgins, saying, Lord, Lord, open unto us.
12. But He answered and said, Verily, I say unto you, I know you not.
Whether
they were successful in their errand is not stated. But if they have obtained
at length the needed supply, it has come too late. The opportunity has slipped
by. The once open door is shut. It is not clear whether they are caught up into
heaven afterwards, or whether they are supposed to return to the same spot at
which they left the wise, and on finding them departed, perceive the loss they
have sustained. The others entered in (Greek ...). they
come (Greek
...).
They
try their last and forlorn hope by making a personal appeal to the Bridegroom
for admittance - Lord, Lord,
open unto us. But their suit is refused. It is
refused in terms so strong, as to make many suppose that it implies the eternal
perdition of those so addressed. But a nearer examination of the words will
show us that this is not intended. Indeed, in some most important points it
stands in contrast to those cases which seem to resemble it.
First,
then, it is uttered by the Bridegroom to brides-maidens; and it implies, I as bridegroom do not recognize you as guests and
companions of the bride at the feast. But the characters of Bridegroom and of brides-maidens are temporary characters. Hence while they have lost
that peculiar and temporary privilege represented by the title of
virgins. They may yet be received after the feast is over. And in accordance with this, the
words, I know you not, stand in contrast to
those which are addressed to the wicked- I never
knew you. The address
to the foolish implies only- During the present
period of the feast, my countenance will not be upon you for joy. But it
does not add the fearful declaration, that, You are
none of my chosen ones; your names are not in the book of life at all.
The
exclusion is punishment enough - the loss of privilege consequent upon the neglect
of the call to vigilant preparation is its own sufficient recompense. They have
done much with a view to the desired end, yet for want of forecast have come
short of it. This loss is enough of itself. There is the being ashamed before
Christ at His coming; and shame is the proper recompense
of folly.
Punishment is not awarded to folly by a judge. The damage it
brings to a man's own interests is considered sufficient. None is injured but
the mans own self.
A
bridegroom is not judge of brides-maidens. Therefore, there is not, as in the
other cases, the sentence of the judge, Depart from me. It is now
only - While I am feasting, you cannot enter, but
must wait without. I have the key of
David - I shut and none opens. I
open and none shuts. Nor is a word added as to their character. They
are not addressed as workers of iniquity, for then they would be more than foolish, but now they
are the unwise ones among the children of light, reaping the sad wages of their
imprudence. Nor is there any word of the outer darkness
and weeping and
gnashing of teeth, as in the
cases of utter exclusion. For that is the sentence on faithlessness and
wickedness, and want of the wedding garment: Matt. 8: 12; 13: 42, 50; 22: 13; 24: 51; Luke 13: 28. This
silence, then, of the Saviour, on these points, in the present instance, is a true silence: it gives us to understand that
the loss of privilege is all.
The
entrance to the marriage feast of the Lamb is set forth as a peculiar
blessedness: Rev. 19: 9. It is not a necessary thing, short of which is
perdition. It is a glory bright but brief, before the Lord Jesus is manifested
from the open heavens: Rev. 19: 11. It is not intended for all the subjects of the
kingdom, but for the household. The feast may be lost, and yet the loser be the
partaker in the kingdom which is revealed. And he who misses it, does so by an
error answering to want of punctuality; as when a passenger, having paid his
fare by a vessel, and sent on board his goods, arrives after the time required,
and loses both his money and his passage. The vexation and damage sustained
are, in such cases, rebuke enough. Here is a suffering loss, a diminishing of the full reward: 1 Cor. 3: 1, 5; 2 John 8.
13. Watch, therefore, for ye know neither the day nor the hour
in which the Son of man cometh.
This
is the great lesson of the parable applied to the disciples, and enforced by
the result of the preceding history. The wise were vigilant that they might not
lose the great object of their desire as brides-maidens, and therefore, being
ignorant at what time the bridegroom might come, they prepared themselves for
the latest hour, and the most unfavourable case, that the expected pleasure
might not escape them. Not only were their lamps furnished with what was
indispensable for present consumption, but they had an eye to future need, and
provided themselves with a second supply. The foolish were ready if the
Bridegroom had come early; but if He came late, their present supply of oil
might not be enough. And this
possibility, against which they neglected to secure themselves, as the wise had
done, proved the inlet to the disastrous result to themselves. But it was
wholly traceable to their own
improvidence that they were excluded from the feast.
The
lesson is the same to us. Do you take, like the wise virgins, the second supply
of oil. Go seek, without money, and yet with fervent, importunate prayers, the
gifts of the Holy Ghost. Buy before you fall asleep in Jesus, for if you have them
not ere then, it will be too late. Be ready, not for the present alone, but
provide for the future of Christs appearing. And as you know not the day nor
the hour of it, nor whether He shall find you asleep or awake, prepare for
either. The day of His coming will make a separation between the wise and the
foolish. The [Holy] Spirits gifts are not indeed necessary for the present, but
the parable shows that for an admission into the guest-chamber of the wedding,
they are. Is this indeed the lesson of the parable? How important then that we
should covet earnestly the best gifts! Let me beg
the believer to search the Scriptures and see whether these things are not so.
-------
THE ADVENT
It is a significant fact in the history of the Church that
the blessed
hope, instead of fading with time, has come, in these latter days,
to be a vastly more prominent truth to the countless Christians than for ages
before,
- BISHOP HANDLEY MOULE
Never did the sacred opportunity to watch with Christ
return to His disciples. Lost then (Mark 14: 41), it was lost forever. And if now when Jesus
is still holding the travail of His soul in the redemption of the world, if we
fail to be with Him watching for souls that they must give account, remember
that the opportunity will never return. Watch, therefore, says our Lord, lest
coming suddenly, he find you sleeping.
- A. J. GORDON, D.D.
-------
TRIED BY
FIRE
I will turn my hand
upon thee, and thoroughly
purge away thy dross.
He knew He had one who could bear the test,
And He wanted the finest gold
To mould a crown for the King to wear,
Set with gems of a price untold.
So He laid our gold in the burning fire,
Though we fain would have said Him Nay,
And we watchd for the dross
that we could not see,
As it melted and passed away.
And the gold grew brighter and brighter yet,
Till it mirrord a Form
above
That bent oer the fire unseen by us,
With looks of ineffable love.
So He waited there with a watchful eye,
With a love that is strong and sure,
And our gold did not suffer a whit more heat
Than was needed to make it pure.
He lifted it out of the furnace now,
Too bright for our eyes to see,
Till the tears that dim them are wiped away,
On the shores of Eternity.
-------
A DYING CHURCH
A
Scots minister, whose membership-roll exceeded eight hundred names, wrote thus
to his church: - It is with a breaking heart that I address to you this
letter.
I am greatly distressed and discouraged by the utter contempt and neglect so
many of you shew for public worship on Sunday, by irregular attendance or by hardly ever attending at all. The result is that my ministry of the Word
to such is prevented, and their
membership in the church becomes a horrible sham; interest in the church as a whole decays or dies out altogether; the finances necessary to keep the church
going and the church buildings in repair are wanting; and a responsibility and anxiety are laid upon my shoulders as a
minister which I am neither able nor willing to bear longer.
A
A band of faithful men
Met for God's worship, in some humble room,
Or, screend from foes by
midnights starlit gloom,
On hillside or lone glen;
To hear the counsels of His Holy Word,
Pledged to each other and their common Lord:
These, few as they may be,
Compose a church, such as in pristine age
Defied the tyrants steel, the bigots rage
For where but two or three,
Whateer the place, in faiths communion meet,
There, with Christ present, is a church complete.
-------
HOLINESS AND
THE ADVENT
The
return of Christ has been a powerful incentive to holiness all down the
Christian ages. Clement of
So
also even in later ages. The Sacramentary
of Gelasius (A.D. 492) is full of collects on the
subject, of which the following are a few examples:- Stir up, O Lord, Thy power, and come, and stir up our heart to prepare Thy ways.
Make us watchful
and heedful in awaiting the Coming of Thy Son, Christ our Lord; that, when He shall come and knock,
He may find us not sleeping in sins, but awake, and rejoicing
in His praises. We beseech Thee, O Lord our God, to gird up the loins of our mind by Thy
Divine power; that, at the Coming of our Lord Jesus Christ, we may be found worthy of the banquet
of eternal - [Greek, aionios]
- life. Grant, we beseech Thee, Almighty God, this grace
unto Thy people, to wait with all
vigilance for the Coming of Thy only begotten Son; that, as He, the Author of our salvation, taught us,
we may prepare our souls like
blazing lamps to meet Him.
The Mozarabic Sacramentary, of the seventh century, contains the following
prayers:- O
Christ,
our God, Who wilt come to judge the
world in the Manhood which Thou hast assumed, we pray Thee to sanctify us wholly, that in the Day of Thy Coming, our whole spirit, soul, and body may so rvive
to a fresh life in Thee, that
we may live and reign with Thee for ever. Be Thou to us, O Lord, a crown of glory in the Day when Thou shalt come to judge the
world. The Gallican Sacramentary, of the eighth century, prays:-
O Lord God, Father Almighty,
purify the secrets of our hearts, and mercifully wash out all the stains of
sin;
and grant, O Lord, that, being cleansed from our crimes by the
benediction of Thy tenderness, we
may without any terror await the fearful and terrible Coming of Jesus Christ
our Lord.
-------
CHRISTIAN
REVENGE
I want to see my
mother, sobbed the child as the undertaker screwed down the coffin
lid. You
cannot;
get away with you! Only let me see mother once, only once,
sobbed the little orphan. Quickly the cruel man struck the boy away, so that he
reeled with the blow. The boy turned and, raising his little hand defiantly,
cried through his tears, When Im a man, Ill
kill you for that!
The
court was crowded. Does anyone appear as counsel for the prisoner?
A young man stepped firmly to the front to plead for the erring and friendless.
He was a stranger, but from his first sentence there was silence. The power of his language convinced, and
the man who could not find a friend was acquitted. May God reward you, sir; I cannot, murmured the man. I want no thanks,
replied the stranger, but I do want to refresh your memory! Twenty years ago
you struck a broken-hearted boy away from his mothers coffin. I was that boy.
Have you saved
me,
then, to take my life? No! go, and remember the tears of a friendless
child.*
[* NOTE: All underlining above is mine.]
*
* *
23
THE COMING REMOVAL + 1
By LT. COL. A. KENNEY-HERBERT
Rev. 12., in
my opinion, has proved one of the great enigmas of the study of prophecy. I do not
remember any authority whose interpretation does justice to the details of the
picture. The reason is not far to seek, for this subject belongs to that
section of Bible study, which, perhaps more than any other, has been obscured
by the dogmas of traditional interpretation. These dogmas have been so
frequently enunciated that they are now generally accepted, without any further
verification, as unquestionable.
Without
attempting at this stage to identify either the Woman or the Man-child it is
evident that the removal of the child, by rapture to the throne, is a most
important detail. Now the great majority of futurists hold that the whole Church
will be raptured before the great tribulation. To them this dogma is so vital that
to question it, in any way, is almost heresy. Another section, on the authority
of Matthew 24: 29-31,
places the parousia, or bodily presence, 1 Thess. 4: 13-17, and
consequently the rapture which is dependent on it, after the great tribulation. Either of these preconceived ideas stands
in the way of an impartial interpretation of this passage: for this rapture
does not include the whole Church on the one hand; on the other hand it takes
place before the great
tribulation. If the student has the courage to disregard the dogmas of
tradition he will face this question - Who are represented by the Woman and the
Man-child of Revelation 12.?
THE WOMAN
Being
a sign, a pictorial allegory, it is not to be supposed that any particular
woman is intended. As Mystery Babylon, a mother, a city, and a system is
represented by a woman, this woman must also represent a mother, a city and a
system, for the two are contrasted in every possible way.
As a mother, she is the mother of those (a) who keep the commandments of God and (b) who have the testimony of Jesus Christ. That is to say she is
the mother of those who are included in the blessing of
Abraham (Gal. 3: 14-18), and is identified with the on high
As
a city and a bride, she is seen in Revelation
21. descending from God out of heaven
(the throne).
As
a system, she represents all those of her children, who shall shine forth as
the sun in the Kingdom of their Father. Her crown and her foundations are the
twelve apostles of the Lamb. But at this epoch she is to be seen partly in
heaven, and partly on earth. In spirit, we may dwell in her by faith, now, just
as we hope to dwell in her through the eternal ages: Ye are come unto Mount Sion,
and unto the city of the living God, the heavenly Jerusalem ... to
the spirits of just men made perfect (Heb. 12: 22, 23).
THE
MAN-CHILD
The
Man-child is to rule all nations with a rod
of iron. The reference must be,
either to Revelation
19:
15, where this is said of the Lord; or to Revelation
2: 26, 27, where such rule is promised to the overcomer of the Thyatiran assembly. Some have held that the
Lord is indicated. If so the details recorded in Revelation 12: 1-5 are singularly inapplicable to the facts of
the Lords birth, or of any other period of His life.
(1) Our Lord was never snatched away
from Satans power to the throne of God. When His earthly work was done, He
ascended, as a conqueror, to Whom all power had already been committed. (2) His mother did not fly to the
wilderness for I,260 days. (3) War
in heaven did not follow the birth, neither was Satan cast down, for Paul
describes him as now controlling the darkness of this age from the over heavens
(Eph. 6: 12). (4) This
child is called [see
Greek ...], a word never applied to the Lord by the Holy Spirit.
(5) If this birth is rightly
connected with Micah
5:
1-3 it could not have been fulfilled
when our Lord was born, for they had not then smitten the judge of
Now
it was a foundation doctrine, common to the myths of ardent paganism, that the
Queen of Heaven was the bride of her own son, who had died and had risen again
to be her husband. I cannot think that an interpretation, which might give some
colour to so foul a doctrine, can have been intended. As this suggestion misses
the mark in so many details I am compelled to reject it. Consequently there
only remains the alternative solution implied by Revelation 2: 26, 27.
1.
Both before and after birth the child is called [Greek ...], but at birth [Greek
...]. The distinction is important. We are ... in virtue of the new birth, but we
become ... by obedience to the Spirits leading (Rom. 8: 14, 17).
2.
The birth takes place immediately before the Great Tribulation, and it divides
the living seed of the Woman into two parts. The one is raptured, the other
remains. This second part is called ...,
which, by derivation from ...
primarily means left. This word occurs in 1
Thess. 4: 13.
3.
Who can the
brethren of Revelation
12: 10, the overcomers of Revelation 12: 2, and
those who tabernacle
in heaven of Revelation
12: 12 be but the man-child who has been raptured? Now
compare Revelation
13: 6 and 13: 7. The beast blasphemes those who tabernacle
in heaven, for they are out of his reach, but he overcomes the saints who are
within his power. Who can these be but the ...?
This
Man-child, therefore, must represent the overcomers of all the assemblies. He that overcometh, and he that keepeth my works
unto the end, to him will I give authority over
the nations; and he shall rule them with a rod
of iron, as the vessels of the potter are broken
to shivers (Rev. 2: 26).*
* From
Who
Are the Woman and the Man-child?
6d. Thynne
& Co.
-------
MEEKNESS
The first requisite for any true judgment about this question
respecting the Bible is, that the man have a meek and lowly heart. I do not
care what the man knows; if he has not that, he cannot get the true judgment.
The meek will
He guide in judgment, and the meek will He teach his way. I think that about half the
blunders that I have made in my life - I dont know but I might just as well
say three-quarters as half - were made because I wasnt meek; and in questions
of practical life, in questions of religious duty, in questions of religious
faith, the great thing for the man to do is to call himself to account and say,
Here, now, are you meek and teachable? Do you feel that you are ignorant and
insufficient in yourself, and are
you looking out for guidance from God? A man who has that attitude
of mind is not likely to make a great many blunders.
- CHARLES A. BLANCHARD, D.D.
*
* *
24
PREPARE WAR + 1
By D. M. PANTON, B.A.
With the amazing prescience of that giant intellect, Napoleon said:- There will be no peace in
* The conferences
of statesmen are paving the road thither. The Daily
Herald (April 15, 1935)
points out:- Whether the Stresa
statesmen have fully realized the vast implications of one of their decisions
may be doubted. To provide penalties for treaty violation in general will be
the extension of the authority of the League into a wholly new sphere; it will be a revolutionary change in the whole basis of international
law; the development of the collective system far beyond the
original concept of the League; in brief, a step forward as big and as decisive
as the foundation of the League itself.
WAR
It
is on this utopia of iniquity, in its closing moments, that the bolt of God
falls. Proclaim
ye this among the nations PREPARE WAR
stir up the mighty men; let all the men of war draw near, let them come up (Joel 3: 9). Arouse the dormant armies: prepare war on the
grandest scale: let all the nations put forth their full strength in the field,
on the ocean, in the air. Let the weak say, I am strong - let the weak one say, A hero am I (Keil and Delitzsch): (Jehovahs language might be drawn verbatim from Italy or Germanys language
to-day, where children under eight are being trained as soldiers): conscription
is universal, and no release, no excuse, no exemption is allowed - even now,
every German pacifist is in a concentration camp: the whole man-power of the
world is to be put forth, on the ground that it is a final decision. It is significant of what is coming that it is the nations
most antagonistic to God -
*
** So also even the
ARMAMENTS
The
conscription of everything that can be turned to military use is pictured in a
tragic phrase. Beat
your ploughshares into swords, and your
pruning-hooks into spears. Twice
(Isa. 2: 4; Mic. 4: 3) the exact reverse - the sword, become useless, used
to cut soil and not flesh, and the spear to prune plants, not limbs - marks the
universal peace of Messiahs Reign. War in modern days is the conscription, not
of an army, but of a whole nation. To take but one example,
THE MUSTER
The
first lightning now gleams in the black storm. While the rapidity of modern
war, especially in the air, hurls the hostile nations on Palestine, the
Prophet, speaking for all the holy
of all the universe, sends up earths S
0 S. Haste ye, and come,
all ye nations round about, and gather yourselves together: THITHER CAUSE THY MIGHTY ONES TO COME DOWN,
O LORD.
Let the nations stir themselves, and come up to the
THE DOOM
For
now the secret of the momentous drama is revealed. For there - Jehoshaphat means
the Lord judgeth - will I sit TO JUDGE all the nations round about. It is the one universal gathering of all history: the
nations hurl themselves upon God to stamp out His very name, - and lo, they
only find that their own passions have mustered them at the judgment bar: they
have closed in on their own doom. Every one in that
huge multitude thinks his mission is to destroy the people of the Most High,
and imagines himself commissioned for that purpose; nor do these mighty masses
dream that their own doom is sealed, and that they are convened, not for the
annihilation of the people of God, but for their own (Prof. J. J. Given, D.D.).
THE
SLAUGHTER
The
moral reason for the long-delayed judgment of God is radiant in its
righteousness. Put
ye in the sickle, for the harvest is
ripe; come, tread ye; for
the winepress is full, the vats overflow: FOR THEIR WICKEDNESS IS
GREAT. Judgment is only
harvest; hell is only sin ripe; and when the juice of wickedness floods the
vats, the words rise again from their slumber of six thousand years - The end of all flesh is come before me. The vats are the massed soldiery of all nations,
fanatically anti-God, and ripe for the treading of the grapes with the juice of
iniquity with which they swell. All sanctified saints are gone, and Church
standing has completely disappeared: the faithful of Israel have fled to the
Wilderness, at sight of the Speaking Image set up in the Temple (Matt. 24: 16):
nothing blocks the wiping out of the very name of God but that embodiment of
all revelation - the Jewish race;* and so we have the actual war-slogan, - Come, and
let us cut them off from being a nation; that the name of Israel may be no more
in remembrance (Ps. 83: 4).** The plot to
exterminate the Jew is a master-stratagem born in Hell. Triumphant it would
crush the prophecies, negate Christianity, reduce the Bible to waste paper, and
annihilate God. So on mankinds final crime - the attempted suppression of God
- the Divine fury bursts. And the winepress was trodden without the city -
outside
*Among those left, having the
testimony of Jesus (Rev. 12: 17), all
who, under Satans rage, neither apostatize nor escape become martyrs of Jesus
(Rev. 20: 4) and
so cease to block Hell on earth; and believing Jews who fail to flee to their
refuge in the Wilderness are equally removed out of Satans path: thus at last
nothing bars the way to the annihilation of all prophecy, and therefore of all
revelation, by the extermination of the Jew. General Ludendorff (Morning
Post, April 10, 1935)
already sounds the slogan:- I must reject the Bible
from the very bottom of my soul. In the Old Testament stands plain and clear
the command of Jehovah that the Jewish race shall achieve world domination and
directions for the rooting out of all non-Jewish peoples. And in the New
Testament the fulfilment of these Jewish laws has become an accepted religious
goal proclaimed through the mouth of Jesus of Nazareth.
** It is so, in germ, already in
THE ASSIZE
So
now we reach the pregnantly described
THE ADVENT
The
background in the heavens is extraordinarily eloquent of God. All Science which
is atheistic seizes on natures silence and the reign of law as exclusive of
God: as judgment draws on, men will find that nature itself is against them and
on Gods side, and is charged with the power of God. The scorn of the miraculous
darkness on
-------
APOSTASY
The
coming of the apostasy is beginning to dawn even upon the modernist.
[* Now read the bold type to see signs of history being
repeated today!]
*
* *
25
WEALTH IN THE LAST DAYS + 1
By D. M.
PANTON, B.A.
World-wealth, like world-power, is in itself a purely colourless
instrument working for the highest or the basest ends according to the spirit
of the men who handle it. Mr. Andrew
Carnegie says:- Surplus wealth is a sacred trust
which its possessor is bound to administer in his lifetime for the good of the
community. And he lived his creed. By 1908 (we have no later figures)
he had given away £57,000,000 in America, over £7,000,000 in Great Britain, and
£1,000,000 in Europe.* And world-wealth, like world-power - by the
refinements of science, the facilities of transport, the perfecting of
organization - automatically reaches its summit in the closing Age, so
increasing enormously the responsibility of the plutocracy.
* That hospitals
and churches - except church organs which he gave deliberately to change the
churches doctrine - were omitted proves that the gifts were not for Christ and
the Gospels sake, and therefore he lost a coming fortune - the hundredfold (Matt.
29:
29)
- enormous beyond conception.
WEALTH
The
judgments are to fall upon a back-ground of colossal wealth. Ye rich, the Apostle James exclaims, ye have laid up your treasure in the last days; ye have nourished
your hearts in a day of slaughter (Jas. 5: 3): that is, you are amassing wealth
at the very moment that the fabric of the world is tottering. It is stated on
good authority that there are seventeen men alive to-day who, by pooling their
fortunes, could pay the debts of the world. The Nizam
of Hyderabad is supposed to be worth £400,000,000. The Treasury Department of
the American Government states that 504 Americans have a net annual income of
£257,027, 066; and how sharply this brings out the closing age may be seen from
the fact (of which Macaulay reminds us) that the wealthiest monarch in the
world at the end of the eighteenth century was worth £3,000,000, whereas each
of these modern plutocrats has an income of more than £500,000 every
year. And the growing wealth
of the world is steadily concentrating in fewer hands. According to the Economist,
in 1910 in
HOARDING
Now
the first charge the Spirit makes on the rich is hoarded, instead of circulated,
gold, proved by its uselessness and decay; whereas wealth, like the manna - in
the deep design of God- is made for a whole worlds whole need. Gold-rust
defeats the very purpose of God in giving the gold, and destroys the currency
of the world as the moth consumes garments meant for wear. Your riches are corrupted,
and your garments are moth-eaten: your gold and your silver are rusted; and their rust shall be for a testimony against you, and shall eat your flesh as fire.* In 1932 the Times Annual
Financial Review said:-
The world has gone mad with a passion for holding
money instead of lending it. The annual report of the Bank for
International Settlements at Basle states that the amount of gold hoarded on
private account is now over £450,000,000. Some years ago it was pointed out in
the Times (Nov.
12, 1930) that something like £400,000,000 of gold (or notes) is being hoarded,
especially in France and America, and one of the most
serious dangers, the writer says, that
threaten the world economic structure to-day is the enormous hoarding of gold
or notes. During the past twelve months (Times, May 6, 1935) the New York Federal
Reserve Bank has increased its gold by £237,000,000.
* Strong poisons are
made from the rust of metals, and none is stronger (in the spiritual sphere)
than the gold-poison.
FRAUD
The second charge is fraud. Behold the hire of
labourers who mowed your fields, which is of you kept back - paid too late or
altogether evaded - by fraud - by some evasion
of the terms of contract - crieth out: and the cries of them that reaped have entered into the ears
of the Lord of Sabaoth - the Lord of hosts, God embattled. Sabaoth represents all the manifestations of the majesty and mightiness of God
(F. T. Bassett, M.A.).
Instead of abounding investment in every good word and work, with lavish gifts
to the perishing poor, the very debts of the wealthy, incurred to their
labourers, are unpaid. The withholding of wages is one of the four sins which
are said in Scripture to cry to God: the coffers of the wealthy hold the
incriminating cries, and the banking account itself appeals for vengeance. The
fraud may take many shapes:- unjust deductions from wages; delay in paying
them; the price of labour may be unjustly beaten down; advantage may be taken
of the frightful necessities of the poor; or again enormous profits may be made
by gigantic corners in foodstuffs.*
* A Canadian
statesman (Times, May 14, 1935) says:- The reason Canada
today faces the dangers of a Fascist regime directed by a wealthy few, or of
Marxism established by a destructive proletarian revolt, is that 13 men, who
between them control half of the nations industrial and commercial wealth, and
one of whom controls four billions of industrial wealth and another holds 42
salaried posts in different corporations, have failed to evolve an economic
programme looking to the welfare of the Canadian people.
LUXURY
The
third charge is luxury. Ye have lived delicately on the earth; ye have nourished
- satiated, glutted - your hearts in a day of slaughter. While the United States Government were burdened
throughout last winter by 16,000,000 unemployed, the beauty parlours in New
York State alone brought in £6,000,000 in one year. It is said that a lady's
dress for presentation at Court costs £400, an amount which corresponds to
50,000 hours labour. The word nourished is pregnant with
irony: You heap up treasure, but the time for enjoying such treasure has come
to an end; it is now only a treasure of wrath in the day of wrath (J. B. Major, Litt. D).
PERSECUTION
The
closing charge brought against the wealthy in the last days is persecution. Ye have condemned, ye have killed the righteous one; he doth not resist you. The golden non-resistance of the ripened saint, it should be observed,
is not stated of the Church, nor of the people of God as a whole, but of one
whose life and character can be summed up as righteous: by lawyers writ, or
soldiers sword, or trades union, or hired gangster, he is condemned, or even murdered.
CAPITALISM
So
then we are face to face with an amazing forecast of modern Capitalism,
characterized and imperilled. For a fearful crash is foreseen.* Weep
and howl for your miseries that are coming upon you: the rust [of your gold and
silver] shall eat your flesh as fire: ye have nourished your hearts in a day of
slaughter - that is, your own slaughter; and in face of the fact that one-sixth of the worlds
populace is now living on poor relief. Communism was born in Karl Marxs Capital: it is the enraged heart of the masses
hurling themselves on iniquitous wealth it has already massacred capitalists in
hundreds of thousands: it is an erupting volcano under the whole of modern
finance. Sir Norman Angell
sums up the situation. As a direct outcome of the
war, capitalism is confronting the gravest crisis it has ever known in its
history. The war multiplied our national debt by about ten, all but ruined our
foreign market, destroyed many of our investments, made collection of much debt
due to us impossible, made it impossible
to pay some of our debts, caused a breakdown of our whole monetary
system, pushed us twice off the gold
standard, undermined our home
markets, and was the main factor in
causing world depression, revolutions,
dictatorships and disorders, which
have had repercussions here gravely disturbing to capitalists. Another such war, and whether we won or lost, the capitalist system as we know it will
go down in chaos. I put to a financial expert the other day this
question:- Would it be true to say that half the bankers, financiers, Those
who live by investment, or by the handling of money and investments, have been
made definitely poorer by the war? The expert replied:- No. It would be true
to say that ninety-five per cent. have
been made definitively poorer; that a big proportion have lost a large part of
all that they possessed as the result of the war.
* Even economic
depression, apart from the bankruptcy of a system, and much less direct
judgment, can work astonishing disaster. Within three years 4,600 American
banks failed, with a loss of £600,000,000.
SLAUGHTER
The world has seen one fearful example of the
miseries under which the wealth of a whole community can go down. In 1917 the
Russian Communists seized
£100,000,000 in gold from the national treasury, the largest hoard of gold then
in the world; repudiated national debts to
THE ADVENT
But the dawn lies immediately beyond. Be patient therefore, brethren, until. the coming of
the Lord. The Apostles know no
solution whatever but the personal return of the King. Not merely coming, but actual personal presence. The reign of righteousness and truth
in the Age to Come will not consist in a spiritual influence shed abroad by an
unseen power as now, but in the visible
glory of the King of Kings, dispensing
His laws and scattering His blessings over a regenerate and rejoicing world
(F. T. Bassett). For the
disciple of Christ is forbidden to lay up treasure (Matt. 6: 19); and if he inherits
wealth, or is given it, it is to be enjoyed with modesty and administered with
generosity (1
Tim.
6:
17,
18); and all that he invests in Heaven produces, in the age to come, a hundredfold of the capital
invested (Matt.
19:
29)
or 10,000,000 per cent.
-------
WEALTH GODS
That all a Christians wealth (and not a tenth
only) is Gods even a worldling can see. An Oxford
preacher wrote to Mr. Lever in
the early years of sunlight soap with the
offer of a name that might be a good seller:-
You shall find all the capital for the works, and
look after the business and take one-third of the profits for your soap works
management. I will take one-third share for the name, and the third share shall be
given to the Lord, without whose
help your efforts and mine are of no avail. Mr. Lever replied:- We ought to understand about this more clearly. I rather gather
from your letter that your basis of claim is the fact that without the Lords help we are neither of us any use,
so the Lord is
really to be our senior partner. Have you got the Lords permission to
say that His share shall only be one-third? Then who is going to draw the Lords share? Are you going to
draw it as well as your own?
*
* *
26
THE UNEMPLOYED
Man devised automatic
machines to escape one of God's first decrees, because of sin: In the sweat of thy face
- (Gen. 3: 19). And in just that manner (overproduction) will Gods
judgments be inaugurated. In 1918 it took one man a
whole day to make 40 electric light bulbs. The next year came a machine that
made 71000 bulbs in 2-4 hours. Each of these machines threw 992 men out of
work. In the boot and shoe industry, 100 machines take the place of 20,000 men.
In the manufacture of razor blades one man can now turn out 32,000 blades in
the same time needed for 500 in 1931. In a
In the agricultural world it is much the same, and the
question boils down to what can be done about the situation in which the
worlds surplus stocks, which this years good crops will swell, have cut the prices
down where millions of farmers cannot buy the necessities of life, thereby
throwing more factory workers into the hungry army of unemployed, already
12,000,000 strong,* which cannot afford to buy food, even at
the prices which are reducing the farmers to similar misery. - (New York Times, Sept. 24, 1930.) And Gods
decree was: - For before these days (of great tribulation)
there was no hire for man, nor any hire for beast ...
for I set all men every one against his neighbour (Zech. 8: 10). - The Prophetic News.
* Now 16,500,000. - Ed. [D.M.P.]
* * *
* *
The
I have seen various kinds of unemployment workers; some bear
their fate calmly and resignedly, but most of them curse everything: the
government,
* * *
* *
A
college student gave me this account of his own most convincing religious
experience:- A year ago last Christmas I forfeited the
usual round of holiday parties and took a job in our local post office. With
the money I earned I bought some food and clothing for a family in desperate
need. I shall never forget the night I delivered those Christmas presents. The
weather was raw and cold, and I had to drive about thirty miles to one of the
worst slums in
* * *
* *
Let me try to give you some idea of the effect of
unemployment on the life of an unemployed man. The mental and moral reaction is
tragic. When work comes to an end, the first feelings are those of separation
and defeat - separation from tasks which have largely formed habits of
obedience, punctuality, restraint, and given form to disposition, outlook and
character. It means a separation from income. The weekly wage or monthly salary
ceases to exist. The sense of economic security measured by the yard-stick of
income vanishes into the ether and a bewildering sense of loneliness grips the
heart and mind. The sense of defeat comes because the feeling of independence
is still undimmed. The radiant horizon of successful venture, radiated by hopes
of increasing future happiness; the multi-coloured prospects of comfortable old
age; the ideal of spending the eventide of life without irritating monetary
cares are swept away at one fell swoop. What happens? The separation from the
ordinary and customary routine of life provokes emotional and mental responses
definitely harmful and injurious. The knowledge that one has now no longer any
recognized place in the social group - unwanted by the economic system, unable
to function at his accustomed level, a decadent unit socially, a rapidly
decaying authority, in the domestic group. In a word, he is overwhelmed by the
soul-destroying thought - unwanted.
Past
experiences come whirling into his consciousness. Happy memories become
compared or contrasted with his present state. The sense of social justice,
strong in all men, and the hatred of injustice, surge into the mind and strive
for mastery. Groups of emotions are released; anger, resentment, self-pity,
repugnance and pugnacity, these arise and find their appropriate objective.
One
of two things happens: there is either a tacit acceptance of things as they are, or an open hostility against
them. The unaccustomed emotional stresses cause a reaction which produces
unhealthy introspection and leaves behind it a trail of intellectual and moral
wrecks. It is here where the destructive forces in the life of the body politic
find the fertile soil into which the seeds are sown which must bring forth
their fruit in due season. I have personally experienced these states of
emotional disturbance and intellectual unrest. I was in such a condition when I
found the real value of the teaching of the Christian Faith. I had long since
ceased to regard God as personal, contenting myself with the view that the God
of the Universe has no personal relationship with the universe which men
inhabit. With a growing conviction of the certainty of God I found the quiet
time a means of happy release from my repressions and obsessions. The growth of
experimental knowledge of the Saving Power of God
gave my intellectual difficulties a new centre, which worked out to a new
circumference. Instead of chaos I saw order; instead of blind urgings came
spiritual guidance; instead of inferior thinking came the sense of personal
value; instead of doubt came certainty.
In
a word I was changed. The sense of forgiveness brought joy, the fellowship of
Christ brought social satisfaction, my re-entry into a corporate spiritual body
gave me the zeal of life anew, peace and tranquillity after the stress of
adversity. The peace that passeth understanding is a real possession. The power
of God can and will rejuvenate and regenerate the souls and spirits of all who
have passed through an experience similar to mine. There is the dawn of a new
day made possible to all. - G. LIGHT.
* * *
* *
It would be a very useful service on the part of the Ministry
of Labour if they would tell us how many young people in the country between
the ages of sixteen and twenty-five have not yet done a days work. In this
town there cannot be far short of one thousand. This is a generation rotting,
and the possibility of their absorption in the staple industry is almost nil.
Sometime ago a man came to see me, a member of my meeting for the unemployed,
begging me to use any influence I might have to secure him a job. Of course, I
had to tell him, what I have told scores of others, that in these days, even we
ministers cannot get employment for the members of our congregations. The tears
filled his eyes, and, as he rose to go, he said to me: If I could walk into a lethal chamber and be put quietly and painlessly
to sleep, a sleep from which I would never awake, I would gladly do so, for
nobody wants me: can make me doubt that experience. I know God was there with
me. I know that as I tried to help that family His life touched mine. -
J. GORDON GILKEY, D.D.
*
* *
27
JOSEPH THE OVERCOMER + 3
By D. M. PANTON, B.A.
That Bunyan's Pilgrims Progress has been enormously more circulated and
incomparably more God-used than any other uninspired book ever written startles
us into attention to its contents: it must express the mind of the [Holy] Spirit on the progress of a pilgrim with a rarer truth
than any book outside Scripture. What then is its heart and core? That the
ideal Christian life is no cushion of privilege, no easy and prosperous path,
no glory about to crown a discipleship of low standards and secret sins: it is
perils in Vanity Fair, it is the awful possibility of the castle of Giant
Despair, it is Apollyon straddling across the path, it is hard going until the
River and the Celestial Hills. An easy discipleship is already
a proved failure.
AN OVERCOMER
Now
the very embodiment of this strenuous struggle home, carved out of concrete
life, is the history of Joseph. While the parallel between Josephs life and
our Lords has impressed all ages, Joseph is nowhere said to be a type of
Christ; for he is a type of Christ only because our Lord is the supreme
Overcomer: as I
also overcame (Rev. 3: 21). Joseph
is the first patriarch whose life is exhaustively recorded: his experiences are
lucid, graphic summaries of what every faithful servant of God must meet: his
testing is a training, so that the trials, conquered, actually create the king:
the throne immediately succeeds the dungeon. As Enoch is the mighty forecast of
rapture in the worlds dawn, removal from earth without dying, so Joseph -
appropriately after the Flood of
wrath- is the mighty forecast of the Overcomer, inheriting the throne.
THE VISION
The
overcoming life opens- as ever - in golden and God-given visions. The risen
sun; the harvest field; the bowing sheaves: a constellation; a central orb;
subordinate stars: as Paul puts it - one star differeth from another star in
glory, so also is the resurrection
of the dead (1 Cor. 15: 41). It
is Josephs version of Daniels marvellous words (Dan. 12: 3):-
They that be wise shall shine as the brightness of the
firmament, and they that turn many to
righteousness as the stars for ever and ever. * Youth is the time for immense dreams, which life has
got to make real. The Lord held out an identical vision to the Philadelphian
Angel, for his life to make good:- Behold, I will make them - his persecutors - to come and worship before
thy feet, and to know that I have loved thee
(Rev. 3: 9). God sets before us all the same golden dreams - the
possibility of the highest - but on conditions as severe as the vision is
golden; for the life must manufacture the dream. Josephs dreams cost him
everything, sustained him in everything, and ultimately gave him everything:
by dreams God summoned him to the highest; by dreams God cheered,
sustained, and instructed him in prison; by dreams God at last exalted him to
the throne.
* So far from ambition for coming glory being wrong, the
very absence of the ambition our Lord makes one vice of the Pharisees:- The glory that cometh from the only God ye seek not (John 5:
44).
THE
ISOLATION
Josephs
dreams at once plunge him into disaster. And his brethren
- the other patriarchs, the official leaders of Gods only people on earth - hated him yet more for his dream and for his dreams and or
his words (Gen. 37: 8) in which he had reported their conduct to
his father, and revealed his own more scrupulous standard. It is the history of
all the ages. His brothers, instead of wisely answering Or fidelity and sanctity will yet show you that, no less
than you, we are bound for coming glory, they sweep the whole doctrine
of future dominion aside, and start to persecute. * For years Joseph became, to them, a buried man, and
they described him (Gen. 44: 20) as dead.
Isolation is the penalty of devotion. There is a rawness in youth, and there
can be a naive and tactless
exultation in possible coming glory, which jars; the more so as Joseph seems
utterly unconscious of the blood-sprinkled path thither: nevertheless the
fathers distinguishing love, on a youth who had earned it, and the lads
passionate idealism, rouse the anger and jealousy of the unideal, unambitious,
unspiritual among the servants of God. Somehow, somewhere, every Joseph
must meet his brothers devastating
criticism or even actual persecution.
* It corresponds to a scornful denial of all reward
according to works, and especially of any selection for rapture and rule. The
parallel type teaches exactly the same lesson:- all
THE TEST
Now
arrives the crisis of Josephs life - all the testing of all saved souls in all
ages crammed into one concrete, overwhelming test. Alone in the house, with no
eye upon them but Gods, had Joseph yielded to Potiphars wife, the overcoming
life would have at once ended, probably never to have been captured again.
Believers innumerable, often through some sin never known to anyone but God,
lose the throne in the house of Potiphar. Concerning such sins Paul warns the
Church (Gal. 5: 21):- Now
the works of the flesh are manifest,
which are these,
fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, heresies [parties], envyings, drunkenness, revellings, and such like: of the which I
forewarn you - for he is dealing
with the sins of [regenerate] believers and their consequences - even as I did forewarn you, that they which practise such things shall not inherit the kingdom of
God. Joseph, at enormous cost, refuses the sin.
THE
TRIBULATION
So
now, in Potiphars prison, because of fidelity in Potiphars house, the peculiar
sufferings of Gods overcoming saint are for ever embodied - not chastisement.
nor purging because of sin, but purely and solely for suffering for
righteousness sake. The accusation of Potiphars wife is the first calumny
recorded in the Bible; and it is the pregnant forecast of crimes the most
atrocious which, under the Soviets as under the Caesars, are charged upon
perfectly innocent Christians. As he and the woman alone knew the facts, it was
a total impossibility for him to clear himself: his honour, his good name, his
sanctity were gone, in the eyes o all men. If we refuse the kingdoms of the
world, we must face some measure of
THE PREPARATION
So
Josephs concrete experiences reveal how the knife of God carves and shapes a
king. First in Potiphars mansion, and then in Potiphars prison-cells, the
youth was learning, first heart-discipline through the refining of sorrow, and
then administrative capacity for handling men and affairs; a large and
understanding heart, together with a character trained for responsibility, both
of which are essentials for those who are to exercise world-power for the
benefit of others, and without which any kingdom would be a chaos. His
sufferings have passed into a proverb:- The word of the Lord tried him; the iron entered into his soul
(Psa. 105: 18). In the dungeon Joseph unlearnt any tendency to
censoriousness or self-complacency: the prison, moreover, was to him no grim,
gaol of inglorious idleness, or moody depression, or a soured embittered,
spirit: on the contrary, all the time he was spending and being spent; all his
talents were put to fullest use; he was a king in the dungeon. The magnanimity he showed throughout, especially to his brothers, is
superb,* meriting Pharaohs word (Gen. 41: 38) - a man in whom the spirit of God is. For the whole stormy, upright, tested, deeply
experienced life is the inevitable and infallible preparation for a sceptre and
a throne.
* It is doubtful
if (apart from Calvary) in all the revelations of God so large a section has
ever been devoted to a single incident as is given to the reconciliation of
Joseph and his brothers; and it pours a flood of light on the reunion of
alienated Christians - even martyrs and their slayers - in Eternal Life.
THE THRONE
So now Joseph
reaches, as the glorious goal, exactly the rank and functions which are an
overcomers at our Lords return: he rules
* The new name
Pharaoh confers on Joseph not only describes the Supreme Overcomer, but also
each of his associate kings - World Deliverer.
* Jacob and his
family are, at the moment, the entire body of Gods servants in the world, and
so are a type of the whole Church; and as Aarons rod alone budded - one in
twelve (Num. 17: 6)
- forecasting the first resurrection, so Josephs sheaf alone - one in twelve (Gen. 36: 1, 7)
- ruled in harvest, forecasting the Reign after the reaping in resurrection.
THE
OVERCOMER
Paul
sums it all up in his own words and his own life:- O king Agrippa, I was not
disobedient to the heavenly vision!
Joseph had not a single page of Scripture, yet Gods words to him governed his life,
and Gods words to others through him he expounded without fear or favour. Let
us grasp one overmastering fact - that however we may be involved (and rightly)
in the desperate battle of others, and whatever our despair over Church and
world, ultimately we are responsible for ourselves alone, and remain for ever
masters of our own fate. We can carry a white robe to the Judgment Seat. Joseph
was - alone among his brothers; he
was alone in the pit; he was alone in the house with Potiphars
wife; he was alone in the prison; and he was alone, (under Pharaoh) on the
throne - I HAVE SET THEE OVER ALL THE LAND OF EGYPT
(Gen.
41:
41).
-------
OMEGA
Die to the world: its hope and aspiration,
See not the colour of its flickring
flame;
To all the glamour of its soft persuasion
Die! for, for you, is a worthier aim.
On past man-censure and strident decrying
Through fierce distress and allure and decay
To the seen kingdom fixed unwavering
Certain and sure to the chosen determined
Is there a rest long-assured and prepared,
Heirs of a promise by God made and vital
Shall we light-lose the as yet uncompared?
Dumbly enduring the waging of warring, S
Teeld gainst delight of the passing unreal,
On with linkd arms with the
few lion-hearted,
Iron, unflinching to other appeal.
Nearing and sounding, the threatning
horizon
Trembles to hasten the blood-running sod,
Still in the shadow, undaunted the faithful
Banded, intrepid, awaiting their God.
Sound of the fury of a world abandond,
Unrestraind hurt of a sin-maddend
night,
Impulsive burst of tempestuous weeping -
On tis the herald of rapture and flight
- HAZEL POTTER.
-------
JOSEPH AND
HIS BROTHERS
My own dear brother, not only in the ministry, but in
the flesh was of brilliant mind and
of stormy spirit. Many a time did he come to me with his troubles, and we prayed
together. I shall never forget that night when he came to me on his way north,
and said: I have left my church and I do not know
when I will come back, if ever. Two of my elders have been undermining me for
years, and I will not stand it any longer. I will never forget them: I would
rather lose my soul than forgive them. My heart sank as he left me that night, and 1 could do nothing but
pray.
Months passed. He went up to northern
-------
THE BLIGHT
OF UNFORGIVENESS
Many
years ago I visited an old man on his death-bed. He was a man whom nobody liked
- hard, sullen, taciturn and dour. If you met him on the street and wished him
good-day, he would keep his eyes straight in front of him, grunt sulkily and
pass on. He lived in a tumble-down old hut away back in the bush: he spoke to
nobody: and he made it perfectly plain that he wished nobody to speak to him.
Even the children shunned him. Some said that he was a hermit; some that he was
a woman-hater; some that he was a miser; some that he was a fugitive from
justice; a man with a guilty secret. But they were all wrong. The simple truth
was that, in his youth, a companion had done him a grievous injury. Ill remember it, he had hissed, in a gust of
passionate resentment, Ill remember it to my dying day! And he did. But when his dying day actually came, he
realized that the rankling memory of that youthful wrong had soured and
darkened his whole life. Ive gone over it by
myself every morning, he moaned, as he lay gasping in his comfortless
shanty, and Ive thought of it every night. Ive
cursed him a hundred times each day. I see now, he added brokenly, a
suspicion of moisture glistening in his eye, I see
now that my curses have eaten out my soul: theyve been like gall on my tongue
and gravel in my teeth. All hate has hurt nobody but myself. But, God knows,
its turned my life into hell! It was true. The man at whom he had spat
out his venomous maledictions, having done all that a man could do to atone for
the suffering that he had thoughtlessly caused, had dismissed the matter from
his mind a generation back. Upon him my gnarled old friends bitterness had produced little or no
effect. It was the man who cherished the sinister memory who suffered most. It
shadowed his life: it lent a new terror
to death: it expelled every trace of brightness and excluded every ray of
hope: and at last, a grim and ghostly companion, it lay down with him in his
cold and cheerless grave. - F. W.
BOREHAM, D.D.
*
* *
28
SINS AT THE JUDGMENT SEAT
By D.
M. PANTON, B.A.
A grave and
acute difference between evangelical Christians demands profound attention and
critical decision; for as the Church plunges down into deeper darkness the
point at issue involves momentous truth for the times. The issue can be very
simply stated. It is held by almost all evangelicals and even by a great
majority of prophetical students that, while blemishes in character and life or
defects in service can seriously diminish our reward, no sins of a believer
will ever come up at the Judgment Seat of Christ. No Christian (it, is
affirmed) can ever be judged hereafter for sins.* And it is obvious that this all but universal
doctrine can mean only one of two things, either of which is sufficiently
astounding:- (1) either all
Christians die sinless in fact, and so there are no sins to appear against them
at the judgment Seat; else (2) a [regenerate] believers
sins since his conversion are so covered by Calvary that, whether they have
been repented of and abandoned or not, they are forgiven and therefore
cancelled. On either view, when a Christian dies, all his sins die with him.
* E.g., the Shorter Catechism of the Westminster
Confession of Faith:- The souls of believers are at
their death made perfect in holiness and do immediately pass into glory. It is common ground
that all pre-conversion sin is forgiven and forgotten (Heb. 10: 17), and so also all confessed
and forsaken sin since conversion (1 John 1: 9).
Now
we turn to a concrete case of what has actually passed between the Lord Jesus,
since His ascension and while acting judicially, and one of His servants, not as
a matter of conjecture or speculation, but purely as a matter of history. Some
forty years after Pauls death, and therefore decades after any real or
imagined dispensational modifications brought about by him, our Lord addresses
a church (Rev. 3: 14) Which Paul himself had addressed earlier in an epistle from Laodicea
(Col. 4: 16); and this Letter from Christ is peculiarly
significant as both the last letter ever addressed to a church, and the last
direct communication we have had from Him; therefore no barrier between us and
it is conceivable; nor has any such barrier ever been imagined throughout the
history of the Church except by a small group originating at the end of the
nineteenth century.* As a sevenfold presentment of the whole Church, all
seven Churches are vital, all are living; and Laodiceas lampstand blazes in
the Holy of Holies, and the Angels star is in the grasp of
Christ.
* Bullingerism regards the Seven Churches as synagogues
to arise in the Day of the Lord, assuming that by the
Lords day (Rev. 1: 10) John means the
Day of the Lord. But a glance at the Didache, of a date little later than the
Apocalypse, makes it certain that no more then than now was the Day of the Lord ever expressed as the Lords Day, which, invariably throughout history,
is the first day of the week. Dean
Alfords comment is annihilating:- They must be
bold indeed who would so render Johns words, in the face of the absence of a
single precedent, and of the universal usage of the early Church. No such rendering
would ever have been thought of, nor would it now be worth even a passing mention, were it not that an apocalyptic
system has been built upon it.
WORKS
The
altogether peculiar way in which our Lord opens these Letters is
extraordinarily illuminating, and stamps them as studied forecasts of the
Judgment Seat. I KNOW THY WORKS - an infallible index: I have thy whole course of
life before me, and its testimony is (Alford)
that thou art
neither cold nor hot. Our Lords
words reveal like lightning a [regenerate] believer standing before him, for investigation and
accountability. Not once in the seven Letters does our Saviour name
justification or atonement or grace or eternal life; for these fundamentals are
assumed, and are implied in the Doxology which precedes the Letters (Rev. 1: 5) - unto him that
washed us from our sins: not once
does Christ bid the Angel believe and be saved; but be zealous therefore. An unbeliever is cold, not lukewarm: this anaemic
Angel has neither the iciness of death, nor the warm glow of a full pulse: judged by his works, as Dr. Swete says, he
was neither frigid nor at boiling heat; it is the Christian who is without
enthusiasm. Nevertheless, he is a star
in the hand of Christ; he is an angel in the Church
of God; he is a church officer whom his Lord rebukes, but does not dismiss; and
after the interview is over, he is left by Christ Himself in full and
responsible charge of the Laodicean assembly.
SINS
Now
therefore we arrive at the heart of our problem. If in this forecast of the
interview which every one of us must have with our Lord, sins appear, then sins
will appear at the Judgment Seat. For if this Angels sins, unabandoned, are so
covered by Calvary that they will never appear at the Bema, they must be
equally so covered now, and cannot be brought against him now: if forgiven,
they cannot be challenged, for it is a fundamental of pardon that forgiven sin
is forgotten sin. But now hear our Lords words:- Because thou sayest I am rich, and have
gotten riches - that is, it is
not inherited wealth, but wealth acquired by his own exertions - and have need of nothing; and knowest not that thou art the wretched one and miserable and poor
and blind and naked. Here are no
gross sins - fornication or drunkenness or theft; but a startling and terrible
condemnation of negatives * - an absence of keenness; blunt vision a minimum of
faith; no bridal trousseau.** None can challenge, with our Lords words before him,
that these disease-spots on which He puts His finger are sins;*** and
a sudden accident, or a heart-attack - or our Lords instant appearing, which
was perfectly possible - would have made amendment impossible, and have
transferred them instantly to the Bema. At least nineteen centuries before the
event, the Laodicean Angel knew exactly what (if unrepentant) he would hear at
the Judgment Seat of Christ.
* So also the
merely negative disuse - not the misuse - of his talent by the one-talented
servant calls forth our Lords terrible word:- Thou
wicked and slothful servant (Matt. 25:
26).
Still more serious are gross sins, such as the incestuous brothers at Corinth,
who (had he not repented) must have appeared at the Judgment Seat, for his
spirit was to be saved in the day of Lord Jesus (1 Cor. 5: 5),
although bodily destroyed by Satan: judged the Church, he (if unrepentant) had
yet to be judged by Christ; and whatsoever ye shall
bind on earth, the Saviour says, shall be bound in
heaven (Matt. 18: 18).
** The Angel, the Lord says (ver.
18),
might hereafter be revealed shamefully naked; for the
fine linen of the Bride
is the righteous acts of
the saints (Rev. 19: 8); and our joy in the resurrection turns,
Paul says (2
Cor. 5: 3), on our not being found naked. Our resurrection body is to be wrapt in the spiritual
garment of what we have wrought of good in the earthly body.
*** Nor would it be
easy, to suppose that building with wood, hay, and stubble for utter
destruction (1
Cor. 3: 15) - of which all evangelicals acknowledge some
believers will be convicted, in a disclosure which all equally acknowledge will
be made at the Judgment Seat of Christ - is other than sinful. Are not acts in
a believers life, which God has to destroy with fire, sins? This is a question
that has to be explicitly answered.
IGNORANCE
One
phrase of the Lord - thou knowest not - is a
remarkable clue to the whole problem: the whole crisis turns urns on the
completely different interpretations Christ and His disciple put on the same
acts. The amassing of wealth by a Christian in spite of the Lords command, Lay not up for yourselves
treasures on the earth (Matt. 6: 19),
the angel regarded as not only perfectly legitimate in itself, but a signal token
of Gods favour; utterly oblivious of the fact that all worldly prosperity, and
especially the love of money, has an extraordinarily blinding effect on
spiritual vision. THOU KNOWEST NOT. Not many decades later Cyprian wrote:- Forgetting what believers did in the times of the Apostles,
Christians have laboured, with insatiable desire, to increase their earthly
possessions; many of the bishops have neglected the divine calling to engage in
worldly concerns. Dispensational
offences, for which the Kingdom is lost,
are
denied by many Christians to be sins at all.* There is no danger so dangerous as the ignorance of
danger. The Laodicean Angel, blind to present sins, is completely blind to
future judgments.
* A single
example will suffice. A Christian who, availing himself of the law of a
particular land or race, remarries (Matt. 5: 32) while his wife is alive and faithful, must
appear at the Judgment Seat an adulterer; and adultery excludes from the [millennial] Kingdom (1 Cor. 5: 10).
LOVE
But our Lord, with His great heart of love, is most
careful to reassure the Angel of his standing in grace at the very moment that
He reaffirms His sharply rebuking words. He has broadly hinted the Judgment
Seat:- that the shame of thy nakedness be not made
manifest, and we must all be made manifest before the judgment seat of
Christ (2 Cor. 5: 10);
and, far more terrible, - I am about to [see Greek ...] as Govett
has said, is a word almost consecrated to the Millennial Age * - spew
thee out of my mouth. For thousands of
Laodiceans a deep stab is the solitary hope; but, in Christs mouth, the depth
of the love is measured by the terribleness of the rebuke. AS MANY AS I LOVE, I REPROVE AND CHASTEN: be zealous therefore, and
repent. This is decisive proof of
the Angels conversion, for the Holy Spirit has sharply limited the recipients
of chastisement:- It is for chastening that ye endure: but if ye are without chastening, then are ye
bastards, and NOT SONS (Heb. 12: 7); we are chastened
of the Lord, that we may not be condemned with the world (1 Cor. 11: 32).** The sharp distinction between this scene and the Bema
lies in this - that nothing judicial beyond verbal censure happens here, and
the Angel has space for repentance and an amended life, whereas the Bema issues
a sentence immediately operative. All present rebuke of Christ is an acorn which holds an oak of glory.
* Matt. 16: 27, Rom. 8: 13, Eph. 1: 21, Heb. 1: 14, 6: 5, 10: 27, Rev. 1: 9.
**The Lords word implies, of
course, that they are still in some degree the objects of His love, as
children: He bids them to rouse up to energetic Christian action and
development (Moses Stuart),
The Lord means the same chastening and disciplinary
punishment as in Heb. 12: 7-11, which save, by wholesome punishment here, from eternal
condemnation hereafter (Stier).
THRONES
For
perhaps the most revolutionary word which even our Lord ever uttered He now
applies, in principle, to the desperate case of the Laodicean. He had said
sixty years before:- Many shall be last that are first; and first that are last (Matt. 19: 30). He said it immediately after foretelling thrones for
the twelve Apostles: now before the Laodicean He lifts the highest and most
glorious of all the promises to the Seven Churches (Alford):- He that overcometh, I will
give to him to sit down with me in my throne - not Gods throne, which no man is ever invited to
share, but the Lords messianic, millennial throne - as I also overcame, and sat
down with my Father in his throne.* There are desperately backslidden Christians, now
worldly and wealthy, who will yet be in the front rank of glory: there are
Modernists and Sacerdotalists who will yet receive the truth with the shock of a
revolution. A marvellous illustration is provided by the Church in Eumenia, a neighbouring assembly sharing Laodiceans lukewarmness, in which, two centuries later,
the whole body of Christians, herded by soldiers into the church, were burned
rather than deny Christ.
* Our Lords
words prove beyond the shadow of a doubt that only the overcoming Christian,
and not the Laodicean Christian, will share His Millennial Reign, as a reward
of service, and not a gift of grace. The Apocalyptic
promise, an extension of the promise made to the Twelve (Matt.
19:
28),
adds that the conqueror shall not merely be enthroned
like Christ, but be His [see Greek ...]. The rewards of victory are not the same in the case of
Christ as in the case of the disciple; the disciple becomes [Greek ...] with Christ in Christs throne, whereas
the Lord is [Greek ...] with the Father (H. B. Swete, D.D.).
ENCYCLICALS
So
the Lord, in His closing word, clinches the entire revelation by applying it
with all the force of Deity on the heart of the Church. He lifts His Letter
into an encyclical, which He commits into the hands of the Holy Spirit so
long as the Spirit is on earth,* to be pressed by Him on all churches everywhere, so
long as there are churches on earth. HE THAT HATH AN EAR, LET HIM HEAR WHAT THE SPIRIT SAITH [IS SAYING] TO THE CHURCHES. It is impossible that there could be such an Angel in
A.D. 96, but none such since, nor any such at the Judgment Seat: it is
impossible that if this was a solitary case, our Lord should not have said so: it is impossible that our Lord,
confronted with such a believer in A.D. 96, would not pass exactly the same
condemnation when confronted with the identical sins in 1934, or, a few years
hence, at the Judgment Seat: it is impossible for any believer, in any age, to
retain even these negative sins without creating disgust (verse 16) in Christ now, and His
condemnation hereafter.** God never forgives unrepented and
unabandoned sin. The
setting of these Letters in the forefront of the great Judgment Book of the
Bible - for judgment must begin at the house of God (1 Pet. 4: 1) -
reveals and proves their judicial character; and their evasion or denial -
which comes perilously near taking away from the words of the book of this
prophecy (Rev. 22: 19) - cancels the dynamic effect of their acceptance,
and makes what the Spirit is here saying to the Churches of none effect.***
* This alone is
fatal to the view that these are Jewish assemblies in the Tribulation; for the
Holy Spirit is a Peculiar and perpetual allotment to the Church (John 14: 16),
not to
** So when Paul
exclaims of his fellow-believers in
*** Archippus, whom Paul warns in the same breath as he names his
Laodicean Letter (Col. 4: 17), is actually named in the Apostolical Constitutions (viii 46) as the first bishop of Laodicea; and it is blessed to
remember that in Laodicea, two and a half centuries later, a Church Council
finally recognized the Canon of
Scripture. The Lords counsel seems to have been heeded.
*
* *
29
ESCAPE FROM THE TRIBULATION + 1
By JAMES P. WELLIVER
It
must not be overlooked, that to
This
will be
Teachers
are distressed because some see the Church going to heaven in more than one
company. But Paul said every man would go in his own order.
This word is also translated rank and means
literally a series or succession (1 Cor. 15: 20-23).
Military men were not distressed because the First Division of the American
Army in the world war went over the sea first, nor because it took many
shiploads to take the millions across.. Neither did they count the army ruptured because some remained for training while
others were at the front. And if, through the ages, God has taken generation
after generation into His rest and comfort ahead of time, through death, and this has not ruptured the body, what is so forbidding about the
idea of a few of these who precede, doing so without death? God will get the companies all there in
due time, and this age will not end without some kind of transition events, as
others have done. The principle of a Double Rapture is sound. All the parts put
together will constitute The Rapture - one event in two (or more) phases.
All
ends with the visible appearance of Christ in the heavens, the crucial hour
when for the first time in the whole plan ALL the elect have been gathered
from the ends of heaven. The residue yet living must be raptured in order to be
in the final gathering, and the martyrs of their number must be raised - [i.e.,
Resurrected out from amongst the dead - presently in Sheol
/ Hades (John 3: 13; cf. Acts 2: 27, 31-34, R.V. & 2 Tim.
2: 17,
18,ff.)]. A final phase of the (one) Rapture! How beautifully
it fits in every detail! That great last gathering of all the elect could not have been
possible so long as the duties of some of them had not been accomplished.
Almost up to the moment of His appearing there will be some of the elect still
engaged in testimony, or else waiting in the grave or at its edge, for
resurrection and rapture. But with some called to Him from the ends of heaven,
whence they were taken in the former phases, and some now taken in the final
phase of the (one) Rapture, nothing remains lacking, and any seemingly
unanswerable passage is made clear.
The reader will see in these studies, impartially
considered, a way to reconcile the extreme views, which have seemed hopelessly
far apart heretofore. Nor is it in the slightest degree a compromise, as any
mind willing and able to weigh the evidence will admit. The Gospel outlines
become clear and simple. God prepare us for the great and fast approaching Day
of Christ, both in knowledge of and submission to the inspired Word!*
* From Suggested Solutions for Prophetic Problems. 10
cents: 12 copies 75 cents. Gospel Missionary
-------
COMING PERIL
In view of the approaching Apostasy, when the nations
will throw off even the name of Christ (Psa. 11: 2), it is to the eternal honour
of
The
*
* *
30
FAITHFUL AND UNFAITHFUL SERVANTS
By D. M.
PANTON, B.A.
It is one of the mysteries of exposition that no
expositor even attempts to plumb the depths of what the Lord says He will do to
that servant whose life has been an unbroken fidelity. Our blessed Masters
unexampled humility blends with a stupendousness of reward that stuns us. Blessed are those servants, whom the lord when he cometh
shall find watching: verily I say unto you - for the revelation rests solely on the assertion
of Christ - that
he shall gird himself, and make them sit down to meat, and shall come and serve
them (Luke
12:
37). The Lord of the universe
will make it His business - he will gird himself - to exalt those who have served His interests
throughout: irrespective of class or rank, education or culture, age or
experience, race or clime, every servant of God thus watchful - all life
squared to a returning Lord - passes into this immense beatitude of Christ. In
the words of Lange:- With the exception of (perhaps) the promise in Rev. 3: 21, we know no utterance of the Saviour which
holds up before the life of the faithful so rich and ravishing a reward as this.
A QUESTION
But
our Lord follows with a little parable, based on our ignorance of the hour of
His Coming, in which a burglar breaks into a house which is undefended because
all within are in a deep slumber. Peter
is roused by these challenging words. Lord, he asks,
speakest thou this parable
unto us [apostles], or even unto all [disciples]? Our Lord counters with the obvious
reply - Who is the
master of the house during the
absence of the Lord of those servants? for on him the
thunderbolt of this revelation must fall. Who then is the faithful and wise steward, whom his lord shall set over his household, to give them their portion of food in due season? The Lord, who constantly questions, here probes home
to the conscience and judgment of His hearer: every believer is to listen to
the question, and to give his own answer: the Lord assumes that so obvious is
the reply that to every clear and unbiased mind He need say nothing the steward
will be visible to all throughout the Christian ages.
THE STEWARD
So
now, obeying Christ, we answer His question. The householder in the parable is
a servant, invariably in the New Testament a converted man,
even the Apostles so describe themselves - Paul, a servant (Titus 1: 1),
James, a servant
(Jas. 1: 1),
Peter, a servant
(2 Pet. 1: 1),
Jude, a servant
(Jude 1). Moreover, he is a steward, a specially commissioned servant; and so the Apostles
also describe themselves as ministers of Christ, and stewards of the mysteries of God (1 Cor. 4: 1):
the overseer, Paul says, must be blameless, as
Gods steward (Titus 1: 7). Moreover, he is one who is set in his position by
Christ Himself - whom his
lord shall set over his
household; he is no usurper, or
unregenerate ecclesiastic; but he is in charge of the flock, in the which THE HOLY
GHOST hath made you overseers, to feed the Church
of God (Acts 20:
28).* And the Lords
question ranges over the entire future:- whom his Lord SHALL set
over his household: even when apostles
have ceased, stewards remain: all down the Christian ages - whether named
bishops or pastors or brethren in oversight, or by the more general term ministers - the stewards co-exist with the Church; set for the
feeding of the
household of the faith (Gal. 6: 10),
throughout the twenty centuries of the absence of the Households Lord.
* Here the
ordinary interpretation goes bankrupt. E.g., the Students
Commentary says:- The whole passage concerns the judgment of false and true
servants: on the contrary, it ought to be obvious that it is the
judgment of genuine servants, but a
discrimination of the faithfulness or unfaithfulness of God - chosen and God-appointed
stewards over the Household of Faith. The Lord carefully distinguishes between
servants and citizens
in a parable (Luke
19.), the Citizens refusing His lordship and ending in total
destruction (verses
14, 27),
while to the Servants without distinction He entrusts his
goods (Matt.
25: 14).
Once servants of sin, we are now servants of
righteousness (Rom. 6: 18, 20),
and only the regenerate are so.
FAVOURABLE
AWARD
Now
therefore the Saviour re-affirms, but on this occasion on its material rather
than on its spiritual side, the stupendous recompense awaiting the watchful,
the faithful. Blessed
is that servant, whom his lord when he cometh
shall find so doing. Of a truth I say unto you - for once again it rests solely on the assertion of
Christ - that he will set him over ALL THAT HE HATH. It is
impossible to express in words, it is impossible even for the mind to conceive,
a material promise richer, ampler, more all-comprehensive. Success, ability,
opportunity we cannot command; watchfulness, fidelity, we can; and the Lords
entire wealth* waits on our doing what it is in the power of us all
to accomplish.
* That is, all that he hath as the Son of man; namely, the earth,
both millennial and eternal.
UNFAVOURABLE
AWARD
One
word now reveals the critical and decisive force of the parable. For reward is
a two-edged weapon: if there be a recompense for good works, there must be an
exactly corresponding recompense for evil works: justice holds exact scales: so
therefore our Lord now seizes on the same man to enforce both truths. But if THAT
servant shall say in his heart: the
Saviour does not single out another servant, but confines Himself to the
God-chosen steward capable of achieving Gods very highest: it is one and the same man, but with a
sharp difference of conduct. And the very wonder of the reward prepares us for
a startling gravity of censure. But if that servant shall say in his heart - not necessarily announcing it as a doctrine - My lord delayeth his coming it is not a direct denial of the Advent, but a
dismissal of it a visionary and remote; all accountability, the
heart-discipline of imminent judgment, recedes with the receding vision of the
Judgment Seat*; and shall begin to beat the
menservants and the maidservants
- he grows intolerant and autocratic - and to eat and drink, and to be drunken - he lapses into gross worldliness: excessive severity
towards others is often combined with excessive laxity towards oneself - the lord of that servant
shall come in a day when he expecteth not, and in an hour when he knoweth not - the very doctrine he had abandoned suddenly
actualizes - and
shall cut him asunder, and appoint his portion with the un-faithful.**
* This is a marvellous forecast of the great Creeds,
which postpone the Second Advent without denying it: He
shall come again to judge both the quick and the dead, but in a fashion
so unknown and at a date so remote as to make the fact practically negligible.
Even a post-Millennial Advent is an immense delay.
**.The Authorized Version supplies the sole plausible argument for the un-conversion
of the Steward, and the Revised Version completely removes it. Appoint his
portion with the unfaithful, not
with the unbelievers. The primary meaning of [the Greek word ...] given by Liddell and Scott - not to be trusted, not trusty, faithless. See DAWN, vol. 3.
p. 399, where correct interpretations of the whole passage are given from many
front-rank expositors.
STRIPES
Lest
we should assume that only on a servant so responsible as a steward can fall so
stern a principle of recompense, the Lord now widens it so as to cover all His
servants without exception, in one of the most solemn passages of the Bible. And that servant, which knew
his lords will, and made not ready, nor did according to his will, shall be beaten with many stripes; but - for we are thoroughly to understand that justice
throughout, not grace, regulates the Judgment Seat, and all justice is exact in
its proportioned recompense - he that knew not, and did things worthy of stripes, shall be beaten with few stripes. Nor is
there any doubt when this occurs. The Saviour has just said of the steward - The lord of that servant
shall come in a day when he
expecteth not; when he was come
again, he commanded these servants to be called (Luke 19: 15): these stripes
therefore, are not chastisements in this life, but penal consequences at the
return of Christ. It is manifest that our whole conduct must be completed
before our entire service can be thus weighed and appraised. None will dispute
that only in the Bible can we find the will of Christ, and our Lord assumes an
open Book in the hands of us all; we can know His will, and therefore we ought;
and our judgment will be merely the disclosure of how far we turned that will
into conduct. And the consequence is most grave. However parabolic the words
may be, no meaning of a parable, its actual fulfilment in fact, can be less
forceful than the imagery, or else the parable is convicted of exaggeration,
and is untrue: stripes, in some form
or other, await the unfaithful believer at the return of Christ.*
** All
denunciation of this truth as purgatory
condemns the Lord Jesus at least as sharply as it criticizes His commentator. Roman
error on the point is lodged in making a believers punishment hereafter a
means to his fundamental salvation, and an integral part of the Atonement. It
is a fatal objection to the unfaithful servant being merely an unregenerate ecclesiastic
that, if so, no genuine but unfaithful servant appears in the whole purview of
Christs vision of nineteen centuries, and therefore does not exist; - a
conclusion which, in the context of the passage, and with the facts of life
before us, is a reductio ad absurdum.
RESPONSIBILITY
For
the Lord, in conclusion, lifts the
whole revelation on to its rock-plateau of principle as it affects the
* Reflection on this error only deepens the sense of its
gravity. It silences Christ; it forbids the servants doing the very will for
obeying or disobeying which they will be judged; it robs the Church of one of
its most dynamic stimulants; it relegates our Lords words to Jews long dead,
or else to Jews not yet born, while yet circulating those words throughout the
Church for two thousand years; it exacts a far higher and more difficult
spiritual conduct from the Jew than from the Church, with its infinitude of
higher light; and it directly contradicts our Lords last commission on earth -
TEACHING THEM
TO OBSERVE ALL THINGS WHATSOEVER I
COMMANDED YOU (Matt. 28: 20).
*
* *
31
OBEDIENCE TO THE STATE + 1
An Angel of God is the happy background of the
Apostles outlook on storm. A messenger from Heaven had swung open the prison gates,
and now stands before them, commanding them into the very heart of the
tempest:- Go ye,
and stand and speak in the temple to the people all the words of this life
(Acts 5: 20): proclaim to mankind all the words - the whole
counsel of God of
this life - spiritual life now, the prize of millennial life,
eternal life to all the saved of all the ages. Gods revelation consists of words
that generate, nurture, develop and perfect mans true life and the Angels
commission is only a duplicate of Christs to us all - Go ye into all the
world, and make disciples of all nations (Matt. 28: 19). And the Apostles are commanded into the most
dangerous spot of all - Go ye and stand in the temple.
But
now a problem of all the ages confronts the Church. The Apostles are
immediately face to face with the tremendous power of the State, a power made
all the more formidable by the Apostles themselves. For they themselves have
laid it down:- Let
every soul - no one is excepted -
be in subjection
to the higher powers: for the powers that be - at the moment Paul wrote it was a Dictatorship
created by the Army - are ordained of God: therefore
he that resisteth the power, withstandeth the
ordinance of God (Rom. 13: 1). Peter
himself underlines the obedience, and brings in the personal sanction of
Christ: Paul says, Every soul; Peter says, Every ordinance: - subject yourselves to every ordinance of man for the Lords sake (1 Pet. 2: 13). All government therefore rests ultimately, not on
economic helpfulness or political expedience, but on Divine authority; and the
obedience commanded, in general, is absolute.
Moreover,
the special problem which confronted the Apostles is exactly the complex
problem that has constantly recurred. It was not so much the State, as a
State-established Religion, that was seeking to stamp the Christians out. The
Sanhedrim - all
the senate of the children of
* God, brushing
aside the flimsy excuse, brands the Church of Rome herself as drunken with the blood of the martyrs (Rev.
17: 6).
Now
therefore the crisis arrives, and with it the momentous decision which has been
the decisive factor for the Church through nineteen centuries. The State-supported
Sanhedrim, addressing the rearrested Apostles, say:- We straitly charged you not
to teach in this name (Acts 5: 28):
the prohibition, therefore, is reasserted and explicit. The Apostolic answer is
for all time. The State has a Divine authority which can be resisted only by
Divine authority: therefore, when the clash comes, a clash which is explicit
and certain between the States law and Gods law, the Apostles decide:- WE MUST OBEY GOD RATHER THAN MEN. It is a golden rule for all churches, under all
circumstances, for all time. To oppose the State, without the authority of God,
is a sin in itself, and therefore the consequences are not martyrdom, but the
penalties of fanaticism; but when men forbid what God commands, or command what
God forbids, and when that contradiction is explicitly provable by Scripture,
at all costs God alone is to be obeyed.*
* The latest
State-established persecutors are explicit on the point. At a meeting of the
National Church Movement in
So
therefore Peter puts the principle into immediate action and in the hearing and
before the very eyes of the Sanhedrim, which had strictly forbidden, under
threat of death, the proclamation of the Gospel, proclaims it, whatever might
be the consequences; and in doing so purposely exalts the crown rights of the Redeemer. Whom ye slew, hanging him upon a tree,
him did God exalt to be a PRINCE and a Saviour:
He is already, de jure though not
yet de facto, King of kings and Lord of lords, and therefore
outdistancing all other monarchs in lawful and final authority. The principle
on which we are to act thus develops before our eyes. The Christian is a
citizen of the country in which he dwells, so far as subjection and obedience
to the Civil Power is concerned; but in all other realms - the realms of
affection, of reason, of activity, of devotion - our citizenship is in heaven (Phil. 3: 20), and
we are strangers
and pilgrims in every country on
earth (Heb. 11: 13).
Now
there rises on the scene the incarnation of religious liberty as based on
political expediency, in the person of a man such as God has used again and
again to avert persecution.
* Thus the
political grant of religious liberty rests on a basis fundamentally distinct from
the anti-God campaign: the one says- Lest we be found
fighting against God; the other - Our
fighting is against God, and therefore Gods people must be stamped out.
In Russian schools 25,000,000 children are taught as their first lesson, - There is no god, with the confirmatory response, - Nor ever shall be.
A
revelation of extraordinary value closes and crowns the drama. The Apostles therefore
- because of Gamaliels intervention - departed from the presence of the council, rejoicing that they were COUNTED WORTHY to suffer dishonour for
the Name. It is a wonderful
disclosure that persecution is a trust which proves to be a revelation of the
persecuted. In the mouth of apostles it cannot be an unmeaning sentimentality,
but hard fact: they knew, by what had happened, that they had obtained a
spiritual rank - a toughness of spiritual fibre - which made it possible for
God to entrust them with sharp suffering. The greater our load, the greater
Gods estimate of our carrying capacity, for He has definitely undertaken not
to impose more than we can bear. The Apostles joy thus rests on a truth for
the
-------
DEBT
Debt is so degrading that if I owed a
man a penny, I would walk twenty miles in the depth of winter, to pay him,
sooner than feel that I was under obligation. Poverty is hard, but debt is
horrible. We may be poor but yet respectable, but a man in debt cannot even respect
himself. Some people seem to like to owe money; but I would as soon be a cat up
a chimney with a fire alight, or a fox with the hounds at my heels. An honest
man thinks a purse full of other peoples money to be worse than an empty one.
He cannot bear to eat other peoples cheese, wear other peoples shirts, and
walk about in other peoples shoes.
Some
people who have a dollar coming will spend five on the strength of it, which
does not belong to them. Such a person is both unwise and dishonest. Cut your coat according to your cloth is sound
advice; but cutting other peoples ,cloth by running into debt is as like
thieving as fourpence is to a groat. Debtors can
hardly help being liars, for they promise to pay when they know that they
cannot, and when they have made up a lot of false excuses they promise again,
and they lie as fast as a horse can
trot. - C. H. SPURGEON.
*
* *
32
THE CHURCH AND THE STATE + 2
By ROBERT GOVETT
The theory of a Religious Establishment is this:- This is a Christian nation. Every man belongs to the State;
he belongs also to the Church. He has civil duties and rights, as he belongs to
the State. He has religious duties and
privileges, as he belongs to the Church. If he be a ruler, he is to do his utmost to uphold that form of
Christianity which he thinks best, and to seek to extend its power and sphere.
In so thinking and acting we are upheld by the example of Gods chosen nation
of
Now
this is true. God had, under the old covenant, a nation which was His assembly;
and He was the primary Ruler both of the civil and the ecclesiastical. But, we
ask, Are the principles of the New Testament assembly
(or of the
In
the case of
What
then are the principles of Gods
assembly now [in
2024]? Do any enter it by birth
of the flesh? No. There must be the second birth of the Spirit; as Jesus taught
Nicodemus, one who was by birth and circumcision already one of the Old
Testament assembly (John 3.). Their inheritance and blessings are all spiritual blessings in
heavenly places in Christ. Their leading and supreme principle of action toward
those without is mercy. Hence they are not to draw the sword not to use the
force of law; not to take oaths; not to be rulers, nor as judges to pass
sentence on criminals (Matt. 5. [&] 7.). The law of Moses supposed that each Israelite paid
God all the dues of his justice. Hence he was permitted to exact his dues from
members of his own nation by law, or from hostile nations by the sword. But the
New Testament assumes of Christians that they are poor bankrupts; unable to pay
God His dues, dependent entirely on His mercy for salvation. Hence, the mercy
God has shown and shows to them they are to exhibit to others.
It
appears then that the argument from
The expression, the State, does not occur in this sense in our translation of
the New Testament. By considering what
place the New Testament gives to the nation
or nations, we learn that the Scriptures speak of that portion
which is not the church as the world. After
subtracting the believers in any nation, the residue is the world. Is it then
the intention of God, as we gather it from His word of the New Covenant, that
the church and the world should be spiritually united? By no means! The very
contrary. The two bodies are spiritually opposed in almost every point. The
difference of nature and spirit between the two parties is of the most opposite and
abiding kind. Jesus accounts the church as the sheep of His fold. All outside
are wolves. They are opposite in their origin, their spirit, their principles,
their pursuits, their rulers, and their destiny.
-------
THE STATE
Basil, offered the alternative of Arianism, a bastard Christianity
State-established, or degradation from his Bishopric, refused. Do you know his
dignity to whom you speak asked the Roman Prefect. I do,
Basil replied, and
I respect it, but what of God the greater The Prefect threatened
him. What are such
threats to me? asked Basil. He who has nothing to lose has no fear of confiscation;
exile has no terror to a pilgrim and a stranger; and torture would quickly
finish my frail body - one blow, and I should be with Him. The
Emperor yielded, and the Empress Dominia even asked the Bishops prayersfor
her son dangerously ill.
-------
SOME KINGDOM
LITERATURE
(1) THE
SORROW-SIDE OF THE JUDGMENT SEAT OF CHRIST. (2) THE OUT-RESURRECTION.
(3) MISSING THE
KINGDOM. (4) MODERNISM UNVEILED. 25 cents. Each, the four for 80 cents. The McMillen-Neighbour Publishing Co,
When he brought out his Entrance
Into the Kingdom just eighty years ago, [from 1935] Robert Govett said (in the preface):- The native magnitude of this truth must speedily redeem it
from all obscurity. The evidence is so sure, the conclusion so certain,
that he seemed justified in his forecast; but it is clear now - [in 2024] - that he
greatly underestimated the unconquerable antagonism in our hearts for all
truths which search or threaten us. Only now is this royal truth emerging; and
general coming persecution is likely to prove its powerful forcing-bed, for
believers will see the Coming Age more clearly when they have lost this. It may
be symptomatic that Grace and Truth (Sept. 1934)
refers to its modern re-discoverer as that prolific
expounder of the Word of God, Robert Govett, whose works are to-day
experiencing an unprecedented revival, calling for large republication.
Dr.
Neighbour, who is a foremost preacher
in the
The organ of the Christian and Missionary Alliance,
the Alliance Weekly (Jan. 5, 1935), justly
observes:- The careless believer is excluded from the
joy of his Lord, which to him is a veritable outer
darkness, although differing
from the judgment of lost souls. Failure to teach this has allowed much sin and
coldness in the lives of multitudes of professing Christians.
*
* *
33
THE PRIZE OF THE THRONE
By JESSIE PENN-LEWIS
HE
THAT OVERCOMETH, I WILL GIVE TO HIM TO SIT DOWN WITH ME IN MY
THRONE, AS I ALSO OVERCAME, AND SAT DOWN WITH MY FATHER IN HIS THRONE (Rev. 3: 21).
These
words were spoken directly by the Ascended Christ, and they describe the climax
reward for all who will fulfil the conditions for obtaining it. Many may ask
why we should go forward in ceaseless conflict and warfare with the forces of
evil. It is for the PRIZE OF THE THRONE. In His messages to the churches the Lord clearly holds out to all the
incentive of reward. Pauls writings are full of reference to reward, to all who will fulfil the conditions.
Christ
is not yet seated on His own throne. At His ascension God said to Him, Sit Thou on MY RIGHT HAND until ... (Heb.
1:
13). He is seated on the RIGHT HAND
OF THE MAJESTY ON HIGH (see Heb. 1: 3; 8: 1; Acts 2: 34, 35; Heb. 10: 12, and 12: 2)
waiting for the time when He will have His Throne, and those who are to share
it with Him.
The
throne for the overcomers! Is it
possible? Are they to share the throne of the Son of God? We can see now why, as we pass
through the closing days of the age, there must be such terrible conflict, and
why the prince of darkness will challenge every child of God who wants to overcome. It is the final testing and training of all who are
to share the throne, and to rule and reign with Christ.
Now
what is the throne which awaits our Ascended Lord? It is the millennial throne
of reigning and ruling the kingdoms of the world. After it is given to Him, the
voice from heaven said: The kingdoms of this world ARE become the kingdoms of our Lord and of His Christ (Rev.
11:
15). This throne God promised to Him, when far back in
the ages of eternity He was appointed to be heir of all things (Heb.
1: 2). This is foreshadowed in Daniel 7: 13, 14.
Then
the millennial throne of Christ is to be shared with others on certain
conditions, by the gift of Christ Himself. I will give to him to sit with Me. Paul refers to this heirship in his unfolding of the
work of the Holy Spirit in
Glimpses
are to be found, too, into the future time when the Christ, and those who are
to share the throne with Him, will reign. Paul said: Know
ye not that the saints shall judge the world? Know ye not that we shall judge angels? (1 Cor. 6: 2, 3).
What angels? Certainly not the unfallen ones. The explanation will be found in 2
Peter 2: 4. The
angels which kept not their first estate ... judged. These fallen angels - Satan and his hierarchy of evil
powers - are to be judged by those who reign with Christ on His throne. In
brief, they who are overcomers - those who overcome the world and Satan now will be the judges of the fallen hosts of evil, when these overcoming ones are glorified together with Christ upon His throne.
The
obtaining of the prize of this high calling of
sharing the Throne with Christ was the incentive which urged Paul on to count
all things loss to obtain it, and to be willing to be made conformable to the
death of Christ as the primary means for reaching such an end (see Phil. 3: 10-14) ;
for each believer who reaches the prize of the throne, goes by way of the Cross
in the path of the Ascended Lord. That I may know Him, and the
power of His resurrection ... being made
conformable to His death, if by any means I may
attain to the resurrection from
among the dead wrote Paul. In
Greek it means the resurrection out from among the dead. A little later in this same chapter, Paul says I press on toward the goal
unto the prize of the high calling of God in Christ Jesus.
Notice
the word if which Paul uses, IF by any means I may attain ... IF. Paul was perfectly sure of his eternal salvation as a free gift from
God, through the finished work of Christ. Rom. 4: 4, Rom. 6: 23, and many other passages make this clear,
but he again and again refers to a Prize which
even he could not be sure of, unless he pressed on to fulfil the conditions for
obtaining it. In Romans 8: 17, the same if comes in
again in connection with the same, subject; joint-heirs with Christ IF so be that we suffer Him, that we
may be also GLORIFIED with Him.
Again 2 Timothy 2: 12, IF we suffer, we shall
also reign with Him. We shall be
joint-heirs
with Christ, and be glorified
with Him, when He is given the millennial throne of visibly ruling over the
kingdoms of the world, if we are willing for the path He trod. He obtained eternal
life as a free gift for all who will believe on Him; but for His new government
over the world when it has been re-taken from the hand of the enemy, He must
have those who will have gone through the same made perfect through sufferings that gave Him the throne.
What
is in the balance, therefore, for every believer in the present warfare with
Satan, which must intensify as the age closes, is the millennial crown and
throne. The question for each is, how to hold fast all spiritual victory
hitherto obtained, that we do not lose the crown; for we must expect that Satan
will challenge every one he sees moving on to the throne, where, with Christ,
he will judge
angels. In brief, he contests the
future judges of the evil hosts of darkness when he contests and hinders those
who, like Paul, press on toward the goal.
Now
consider the qualification for obtaining the prize of the throne. The Ascended
Lord gives it in the words, He that overcometh
will I give - a personal gift - to sit with Me - a personal sharing with Him - ON MY THRONE
- Christs own throne open to the overcomer - EVEN AS
I OVERCAME. Here is the
qualification, and the path made clear.
Notice
again that in qualifying for the prize each believer must stand alone. It is HE that overcometh. Each future ruler with Christ must have individual
preparation and training, and his environment and Satans attacks upon him will
be specially permitted and weighed by Christ (1 Cor. 10: 13) to
bring about the required results. Each heir to a vast
estate must be carefully trained according to his capabilities and sphere (Gal. 4: 1-2). There may be only one placed by the Head of the
Church where Satans seat is, but he must overcome
or lose his crown (Rev. 2:
13). He must not look for a second to overcome with
him, for one
receiveth the prize (1 Cor. 9: 24). He, alone, must alone qualify for the throne, by a
faith developed by trial (1 Pet. 1: 7), and a triumph over Satan because of the Spirit of
God in him as the sufficient power.
Let
us look for a moment at Revelation 12: 1-12, and
see the last hour of the believers made ready for sharing the millennial throne. Verse 5 depicts the overcomers prepared
for the destined throne, even as Christ overcame and sat down with His Father
in His throne. Here we see the dragons attitude toward the souls who have
overcome, and who will share the throne with Christ, and take part with Him in
His work of judging the world, and the fallen angels. (See also Rev. 2: 26-27.) We
find at the crisis hour, the great
red dragon erect and ready to devour the
overcomers, as they emerge into the sphere between earth and heaven, on the
ascension road to the throne; joining their conquering Lord, to share with Him
the final carrying out of the Calvary judgment upon him.
Notice,
too, that the conflict in heaven between the Archangel Michael and his hosts of
light, and Satan and his fallen angels, apparently is over the translation of
the throne-sharers. But it results in the casting down of the accuser. Satan and his angels were cast down to the
earth, and then the seer heard a great voice in heaven
saying, Now is come ... the kingdom of our God, and the authority of His Christ; for the accuser ... is cast
down ... The part of the
overcomers in the conflict is given in Revelation 12: 11. They are in direct personal conflict with Satan now, not only with his works, for they overcame Him because of the blood of the
Lamb, and because
of the word of their testimony; and they loved
not their life even unto death.
From
this point let us take one glimpse into the future, and in Revelation
17: 14 see Christ and the overcomers with Him carrying out the
judgment; the Heir and the joint-heirs. In Revelation 17. Christ is carrying out terrible things on His
enemies who war against the
Lamb, and the
Lamb shall OVERCOME them, for He is the Lord of lords and King of kings; and THEY ALSO SHALL
OVERCOME WHO ARE WITH Him, called, and chosen, and
faithful. The saints shall judge
the world, the saints shall share in judgment. They will appear before the
judgment-seat, first to be judged themselves (2 Cor. 5: 10),
and then they who are given to share Christs throne, the called and the chosen and the faithful, will be with Him in His dealing with the world.
You
may say: Ever since I began to testify to Satans, defeat at
-------
NOT DESOLATE
None of them that
trust in Thee shall be desolate. - Psalm
34:
22
Not desolate, though friends I love may fail;
Not desolate, though ills I feard
prevail;
Not desolate, though all my earthly store
Hath dwindled, with no strength to gather more;
Not desolate, for by my dwindling
brook
I, like Elijah, for deliverance look!
For hath Elijahs God not said to me
That none who trust in Him shall desolate be?
Since Thou hast promised Lord, I will not fear,
I know Thou wilt not leave me, Saviour dear;
No ill can be too great for me to bear -
No loneliness appal - which Thou wilt share;
No need so great that Thou canst meet it not;
No moment come when I shall be forgot.
Since I Thy promise have, to Thee I flee,
For none who trust in Thee shall desolate be.
-
ANNA
McCLURE.
*
* *
34
MISSING THE
KINGDOM + 1
By R. E.
NEIGHBOUR, D.D.
During the early years of our ministry the warnings of Hebrews
3 and 4 were a source of great concern. Then, again, Hebrews
6: 1-12 (especially 4-6) staggered us. We had been brought up in the
lap of Calvinism. We believed tenaciously in the security of the believer. We
were established in this - a saved soul cannot be lost. What then, meant these
strange and startling warnings from the pen of God, found in the Epistle to the
Hebrews? We soon learned how to explain them
away to the
satisfaction of the majority. We used the professor
and possessor method, a method still commonly employed. No matter how
we helped others, we ourselves were not fully satisfied. As the new vision of
Gods message in Hebrews dawned upon us; in a flash all of these difficult
passages in our Epistle fell into their God-sent message, and our heart rejoiced.
We saw that we could not lose eternal
life, but we could lose a place in the
- [Messiahs coming millennial (Psa. 9: 7-8; cf.
Rev. 20: 4, 6.
R.V.)]
- kingdom.
All of this will be made plain as we proceed.
The
Holy Spirit in First
Corinthians, nine, had just concluded a statement of Pauls
ambition to run a successful Christian race, and to fight a victorious fight, lest, said he, that by any means, when I have
preached unto others, I myself should be a castaway. Immediately, the Spirit relates to us, as seen in the
verses above, how the fathers, who had been
saved out of
Next,
however, the Spirit gives His warning: But with many (the greater
part) of them God
was not well pleased: for they were overthrown
in the wilderness. Does the
typology cease? By no means. The Spirit Himself
forcefully says: Now
these things were our examples. The Greek is ... types. The Spirit even gives the divine objective in recording
these types: To
the intent that we should not lust
after evil things as they lusted. Neither be
idolaters as were some of them ... neither
... commit fornication as some of them committed;
... neither ... tempt
Christ, as some of them also tempted; neither murmur, as some of
them murmured. The Spirit also
tells us of how there fell in
one day three and twenty thousand; of how they were destroyed of serpents, of how they were destroyed
of the destroyer. Then the Spirit, having told us of all of these
things, yet once more urges: Now
all these things happened unto them for types, and they are
written for our admonition upon whom the ends of the world (ages) are
come. With
what startling forcefulness does the Holy Spirit add this significant warning:
THEREFORE
LET HIM THAT THINKETH HE STANDETH TAKE HEED LEST HE FALL.
We
all know the story of those sad days. Of some 600,000 men (the fathers) who
left
Take heed, brethren, lest there be in any
of you an evil heart of unbelief, in departing
from the living God. But exhort one another
daily, while it is called To-day; lest any of you be
hardened through the deceitfulness of sin (Heb. 3: 12-13).
Nothing
could be plainer. We, - [the
regenerate Christians] - the brethren, should beware LEST we fall after the same
example of unbelief. We, the brethren, the
saints of these last days, who are told in Hebrews
10: 25 to exhort one another as they see the day ([2
Pet. 3: 8, of] - His coming) approaching; are in this scripture told to exhort one another daily, lest we
be hardened by the deceitfulness of sin. After this was spoken the Spirit gave us the fuller
meaning of His warning.
For we are made partakers of Christ, if we hold the beginning
of our confidence stedfast unto the end; While
it is said, To-day if ye will hear his voice, harden
not your hearts, as in the provocation. For some, when they had heard,
did provoke: howbeit not
all that came out of
Does
the Spirit mean we will have eternal life if? Never! He that believeth
on the Son HATH everlasting life, and shall not come into
condemnation. The Spirit does
mean we will be partakers of Christ in His Kingdom, IF. The Spirit now makes His warning even more definite, as He speaks of
that which saints may lose. Follow His words:
But with whom was he grieved forty years? was it not with them that
had sinned, whose carcases fell in the
wilderness?
And to whom sware he that they should not enter into His rest, but to them that believed
not?
So we see that they could not enter in because of unbelief.
Let us therefore fear, lest, a promise being left us of entering into his rest,
any of you should seem to come short it (Heb.
3: 17-19, 4: 1).
As
we see the carcases of the fathers falling
in the wilderness; as we see the ones who might have entered Canaan, failing to
enter in, we are warned lest we also fail of entering into the Canaan rest
which is set before us. Thus with
-------
BUFFETING
So
now we reach the sole solution. The Apostle had already indicated the general
condition of success:- Every
man that striveth in the games is temperate
- exercises self-control (
*
* *
35
THE MODERN JUDAS + 2
An
outstanding forerunner of the modern Judas, Talleyrand, filled a singularly significant ro1e (the very ro1e of the
False Prophet to come) as the right hand of the worlds dictator, Napoleon.
Made a Bishop in recognition of his exemplary life,
excellent morals, piety, learning, and other virtuous and commendable qualities,
he proceeded first to disgrace his order by a libertinage which created scandal
even in that unmoral age and then to betray it; he used the offices of trust he
filled to accumulate an enormous fortune, whether by speculations on the
Exchange or by bribes, and, as Minister of State, he intrigued against and
helped to overthrow the Governments he served. The
only good principle in politics, he said, is
to have none. It is characteristic of the apostate to hate and seek to
exterminate what he once upheld. The most bitter
anti-Christians in the Orient, says Mr. A. A. Young,
editor of the Chinese Christian Student, are those who were once in the fold and
have lost faith through disillusionment. The leader and organizer of a
recent Hankow anti-Christian week (for example) was George Hus-chien,
a former secretary of Dr. Sun Yat-sen, who had been a Christian pastor, then joined
the Kuomintang, then become a Communist and latterly denied that he had ever
been a Communist. Among the Bolshevist Atheists (says the Missionary
Review of the World, Oct.,
1929) there are many former theologians and Greek-orthodox priests. They hate
the Church and delight to mix with mire all that they formerly worshipped. They
apply against Christianity their studies in doctrine and Church history.
The
apostate masses who will shortly abandon even the name of Christ throughout
Christendom have been exactly foreshadowed in
It
is a tendency among apostates to embrace or establish new cults. Practically
every new convert to Mormonism was once a member of the Christian Church. Psychiana, a fresh cult
founded in 1930, is an illustration. The founder, Dr. F. B. Robinson, is the son of an English Baptist minister, and was
himself a Baptist minister in the
The
modern betrayal of Christ and His truth generally begins with stout assurances
that the betrayer has the mind of Christ, and is clearing Him from traditional
error. As of old, so now: the traitor begins with a kiss. Herr Rosenberg,
whom Herr Hitler has put in charge
of the entire education and culture of youth in Germany, and who, in terms of
awful blasphemy, describes Jehovah as the desert
demon of the Jews, says:- The Germans need
Christ in all His original purity, and without the adulterants that were added
by Jewish zealots like Matthew, materialistic rabbis like Paul, African jurists
like Tertullian. So also Tolstoy,
whose leaflets, distributed in millions at a price of a farthing and upwards
throughout Russia, paved the way for a revolution as malignant as any ever
known, enormously stresses the Sermon on the Mount, yet he also says (My
Religion, p. 58):- According to the Church, Jesus taught that he was the second
person of the Trinity, the Son of God, and that he came into the world to atone
by his death for Adams sin. Those, however, who have read the Gospels know
that Jesus taught nothing of the sort, or at least spoke but very vaguely on
these topics. It is the saddest tragedy of the human soul. Judas, betrayest thou the Son of man with a kiss?
The
heart of apostasy has been accurately symbolized in
-------
Take care of your life;
the Lord will take care of your death.
- GEORGE WHITEFIELD.
-------
AN
INEVITABLE ADVENT
The
world has never been even remotely near conversion. Professor J. du Plessis thus sums up the
facts in the Expository Times :- Modern
missions are now about a century and a half old. For the toil and expenditure
of these hundred and fifty years there is, statistically speaking, not much to
show. In
And
now the splendid burst of Christian activity which characterized the nineteenth
century is passing. So far from gaining new converts
to our Lord, the Archbishops Committee reports, organized Christianity is found to be shrinking. A
single example will suffice. In 1926 the American Methodist Episcopal Church
had 83 missionaries in
*
* *
35
ACCOUNTED WORTHY TO ESCAPE + 2
By G. H. PEMBER,
M.A.
Upon the vexed question of the translation of the
Church there has been much controversy. One large party has pronounced that all
her living members will be removed from earth before the Tribulation: another,
that the whole number of them will have to remain here until the end of the
same dread season: a third, that those of the living saints who, through their
walk and behaviour after conversion, are found worthy will escape the
Tribulation; while such as the Lord finds living in ease and carnal security will
have to be cleansed from worldly lusts by passing through the trial. This last
mentioned view seems to us to be the true solution of the problem; while at the
same time, it suggests a probable origin for the others.
But
we would pray for power to remember that over-confidence and dogmatism are
altogether out of place in the discussion of subjects so profound and solemn.
With chastened and humbled hearts must we enter the Holiest, sprinkled with the
Blood of our slain Lord, and leaning, not upon our own wisdom, but upon the aid
of that [Holy] Spirit Who Alone knows the mind of God and Alone can
reveal it. And if these be our conditions, there will be found in us none of
that vain self-reliance, at times bordering upon arrogance, which is so often
conspicuous in discussions even of the most solemn themes.
A
vital passage is Luke 21: 36, which runs as follows:-
Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come
to pass,
and to stand before
the Son of
Now
in the ten verses immediately preceding these words, the Lord has been
describing the Great Tribulation, which shall come as a snare upon all them that dwell upon
the face of the whole earth. Evidently,
then, there is but one way of escaping a trouble so universal - namely, by a previous
translation from the earth. And the last
clause of the verse reveals that those who are thus translated will find
themselves in the presence of the
Son of man Which is in Heaven. We have,
then, to discover who these favoured ones are, and, with that purpose in view,
must carefully mark what the text tells us respecting them.
First,
then, (1) they must be sought only
among those who will be alive at the time of the end. (2) They must belong to the same class as the disciples whom the
Lord was addressing. (3) They must
be persons who know and believe that the Tribulation is impending, and who pray
without ceasing for deliverance from it. (4)
They will have to win this great favour by being accounted worthy of it. Bare
faith in God, or Christ will not procure it for them; it is not a gift, but a prize to be won, in
the strength of the Lord, by the
fruits of faith, by [moral] conduct and
works after conversion. And (5) they are to be translated from earth
to Heaven where the Lord Jesus is, and to remain with Him while their brethren
are being harassed and slain by Harlot and Beast in succession.*
* The old idea, that the title, Son of man, indicates a Jewish connection is untrue. The title is
one of deep humility, and, therefore, with a single exception was used only by
the Lord Himself. The one other mouth that uttered it was that of Stephen, a
Christian believer. And how could we ever forget its intimate association with
ourselves? for was it not as Son of man that our Lord died, and redeemed us
from all our iniquities?
In
the fourth chapter of the Revelation a change of Dispensation becomes manifest. The very
word church is never again found, until the prophecy has ended in chap. 22: 5. The
Sanctuary of the Lampstands has disappeared, and its place is taken by the
Throne, before which stand those heavenly things which were the patterns of the
Tabernacle-furniture.* Presently the Lord appears as a Jew, the Lion of the
Tribe of Judah, the Root of David.** Then again, we
have the martyrs crying for vengeance,*** the sealing of
twelve thousand from each of twelve Tribes of Israel,+ the
Two Witnesses destroying all who would hurt them, ++ and other signs that the Church period has gone by,
and the final Seven Years of Israels probation have commenced. And, since this
great change occurs immediately after Johns ascent to heaven,+++ we
cannot but the latter event as indicating the moment when the firstfruits will
be removed and the Church upon earth broken so far as her official character is
concerned.
* Rev. 4:
2,
5,
6; 6: 9; 8: 3; 6: 19. **Rev. 5:
5. *** Rev. 6: 9-11. + Rev. 7: 1-8. ++ Rev. 11: 5. ... +++ Rev. 4: 1.
Thus
the great controversy as to whether the then living members of the Church will
be removed before or after the tribulation appears to have been founded upon
the mistake that all of them would be removed at the same moment: whereas the
Scriptures plainly intimate, that, while a comparatively small number of saints
will be accounted worthy to escape the Tribulation, the rest will have need of
its burning trials, to wean them from the world, and to complete their
sanctification.
But
it must not be forgotten, that the only reason assigned for the earlier rapture
is, that those who have part in it may escape the evil that will then be
impending over the earth They will be conveyed to a temporary place of safety,
where they will wait, with their Lord, until they are joined - [at the end of the Great Tribulation] - by their brethren, the living and the [resurrected] dead. It
will also be seen, that the previous removal of the Firstfruits
does not divide the Body of Christ, as some
have foolishly supposed. For that [redeemed
(
The
fact that those who really love the Lord more than all else will be suddenly
delivered from the appalling woes of the end, seems to be a secret, as it were,
between Himself and those of His people who live in the last times. For, so far
as we are aware, none but Himself has divulged it. He reveals it with
His Own mouth in Luke
21: 36, and in Revelation 3: 10; while the more detailed notice of it in Revelation 14. occurs in the Book which was peculiarly His Own. His Evangelists and Apostles, who were to pass away long before His
return, seem to have made no distinct mention of the secret. His Church upon
earth lived through the weary centuries without discovering it; and it is only in recent times that the light of the [Holy] Spirit has
been thrown upon it. Have we not here
a solemn warning, that the time for its fulfilment is at hand?
-------
SPIRITUAL VIGOUR
The
Critically Emphasized New Testament by
-------
ONE IS TAKEN
By JOHN A. MACMILLAN
Boldly The Trump of God blares its brief warning;
Saints that have long slept spring up from the clay,
Past is deaths reign, and the glorious Morning
Star now announceth the nearness of day.
Rapt from the housetop, the field, or from slumbers,
Sunderd from dearest ones close alongside,
Clouds of the watchful
saints rise in the number -
Into His Presence they enter with singing;
Him Whom they loved when unseen, now they see;
Prostrate they fall, whilst His praises outringing
Fill every heart with Divine ecstasy;
Never again to be severd asunder -
Him through Eternitys Ages to know
As their souls Bridegroom; with increasing wonder
Into His Likeness Supernal to grow.
Blessed partakers in this consummation!
Throughout lifes race they did eager contend,
Aye pressing on in the hope of salvation,
On toward the Mark for the Prize at the end.
Lord ! grant us grace, through Thy Spirit of Power,
Constant to dwell in Thee through lifes short day,
With fear and trembling,
until its last hour,
Steadfastly watching in prayer, that we may
Truly prevail to escape
the dread sadness
Taking the dwellers on earth as a thief,
And, in that time of redemption and gladness,
Stand in His Presence with joy ... not with grief.
‑ The
*
* *
36
THE PERIL OF THE PROPHETICAL
TEACHER
By D. M. PANTON, B.A.
A grave and
imminent peril that attends all who teach the highest truths of the Kingdom is
embodied by Paul in the person of the herald at the Isthmian Games.
If also a man contend in the
games, he is not crowned, except he have contended lawfully (2 Tim. 2: 5) - that is, according to the rules laid down for the
athletic contests - leaping, throwing, racing, boxing, and wrestling; and the Herald was the embodiment of the rules.
He marshalled the runners; he explained the regulations of each contest; he
gave the signal; he watched the running; he named the disqualified at the goal;
and he apportioned the prize-chaplets. In all the concourse of runners, the Herald stood alone, in the supreme danger of all.
A PRIZE
Through
Paul the Holy Ghost says that the Christian race and the Greek races have a
close analogy, with identity on the main points: as the combats were trials of physical
strength, tests of muscular excellence, so our running and wrestling prove
exactly what is our spiritual fibre and efficiency.
* Upon the
pillars along the stadium inscriptions were posted:- Excel! Hasten! Finish the course!
Know ye not - a
knowledge therefore that we ought to possess - that they which run in a race
- that is, what is about to be expounded is not the Christians standing but
his running - all run, but one receiveth the prize? * Even so run, that ye may
attain - the prize. The prize,
therefore, of which the Apostle speaks, is no gift of grace, no part of [our initial]
salvation: it is the award of keen endeavour and undying effort: apathy,
weariness, indifference forfeit it: it is open to all the [eternally] saved, but won
by few. To deny or decry the race is
manifestly to lose the crown. So run, says the Holy Ghost, that you be crowned;
for you will never find crowds at the Strait Gate, and keen, swift, tireless
runners are always few.
A CROWN
What
exactly the Prize is the Apostle explicitly states, and in doing so emphasizes
its value. Now
they do it to receive a corruptible crown - a wreath of wild olive or a chaplet of parsley - but we an
incorruptible - the unwithering amaranth of God. The
athletes crown had its perishability stamped upon it, whereas the Christians
crown is the crown of glory that fadeth not away (1 Pet. 5: 4). No
Greek ran for the olive or parsley only, but for the immense honour it conferred;
nor does the Christian run so much for the Crown. as for the Kingdom. For the
Crown is merely an alternative phrase for the
[millennial] Kingdom, and so Paul immediately follows* with
the great type of the Kingdom won or lost by the [regenerate] believer.
In the words of Godet:- The analogy between
this passage (1 Cor. 10: 1-11) and the preceding is striking: this nation, that had come
out of Egypt to get to Canaan,
corresponds to the runner who, after
starting in the race, misses the
prize, for want of perseverance in
self-sacrifice. The one runner whom
the judge of the contest crowns is the counterpart of the two faithful
Israelites, to whom alone it was
given to enter the Promised Land. The prize of the crown is
coronation in the - [coming
Messiahs promised (see Psa. 2: 8, R.V.)] - Kingdom.**
* For I would not have you ignorant (1 Cor. 10: 1).
[See the Greek]
yap, which is the right reading instead of [the Greek] oe, gives the reason for [the Greek] dookiupos in 9: 27, and thus connects the two arguments together (Dean Stanley).
** The link
between the chapters is extraordinarily illuminating:- For I would not, brethren, have you ignorant: that is, you will discover what
the prize, or crown, is - which even an Apostle might lose by what follows. All
under the Passover Blood, all delivered from Egypt, all following the God -
indwelt Cloud, all feeding on Christ, all drinking of the Spirit:- howbeit with most of them God was not well pleased.
The five times repeated all corresponds to all that ran in the races, the vast majority of whom
missed the Prize. In the application, the goal is no
more identical with the Prize, than in the actual case. The goal is perfect holiness; the prize
is glory, the crown of holiness
(Godet).
CERTAINTY
Paul
now reveals that, while he is a herald, he is also himself a runner, and
incidentally introduces the figure of boxing. I therefore so run, as not uncertainly;
it is no phantom race, no imaginary crown: so fight I,
as not beating the air - I am not sparring in
the stadium for mere practice: he is not among those who beat the air, but
those who beat their passions - he lands his blows. A Greek athlete could be outrun by a
stronger runner who yet had trained infinitely less, and so lose the prize; but
in the Christian race every competitor, who fulfils the conditions, wins the
crown: moreover, mutual emulation is mutual profit, and the better our brothers
are running, the greater our own chance of the prize. Pauls certainty (as he himself says) is not that he will achieve
the Prize, for the standard of holiness it requires is not revealed: his
certainty is that, if he fulfils
the conditions, the Crown
is as sure as God.
THE PERIL
But
now we arrive at the peril, and by fastening it upon himself Paul makes any
exception among Christian teachers impossible for ever. If Paul was
endangered, all are so, and the more Scriptural the teacher, the more
liable he is to this peculiar peril. Lest for a
danger is looming on the horizon - by any means -
for there are a thousand pitfalls - after that I have acted the herald to others, I myself should be rejected* - disqualified, disapproved at the goal, prizeless: lest after having declared to others what they ought to do,
I should myself be rejected as unworthy of the prize (Dean Stanley). This, obviously, is a
peril peculiar to the Herald. The teacher of the profoundest prophetical
truths, who is in the ministry, accepts the converts, and marshals the lists;
he expounds the Scriptures that are the rules of the running - what conduct is
rewarded, what particular actions and habits forfeit the Prize; he throws his
whole soul (it may be) into stimulating the runners; and he knows, probably better
than most, who is leading in the race. But his prominence as a herald
infinitely aggravates his peril as a
runner. Paul assumes a teacher perfectly Scriptural in all he lays down for
the running, and on the very fulness of his expert knowledge
bases the aggravated disgrace of his failure. Such stands forth as the
man who brought others to the Crown, and lost it
himself.
* Unworthy of a prize, of a crown. It is a word which was used
in the public games (Bengel).
By this we are not to understand disqualified for the conflict, but
unsuccessful in the issue (Lange).
Pauls lest, that by
any means, of fear, answers to his if by any means, of desire,
in Phil. 3: 12. The object of hope is
before him in the last, the object of fear in the present case (Govett). The crown may not only be lost
by the believer, but he may forfeit it after it is won (Rev. 3: 11).
THE BODY
Now it is vital to observe where exactly Paul locates the enemy. But, he says, - lest I should so collapse - I
Buffet
- again he employs the language of the pugilistic contests: I box black and
blue - my body, and
bring it into bondage: I bruise my body, and lead it about as a slave. Here is the deadly enemy. The careful expounder
of Scripture is likely to be safeguarded from the world by the inevitable
costliness of his teaching, and he is probably sufficiently informed and awake
to avoid Satanic deception; but the worst enemy of all remains - self; that is,
principally, THE BODY. The body, as in part the seat and organ of sin, is used for
our whole sinful nature; it was not merely his sensual nature that Paul
endeavoured to bring into subjection, but all the evil propensities and
passions of his heart (C. Hodge, D.D.). Paul himself, as
herald, names a number of prohibitions in the Christian stadium, and all
centre in the body. Now the
works of the flesh are manifest, which are these, fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties [R.V.
margin], envyings,
drunkenness, revellings,
and such like: of the which I forewarn you, even as I did forewarn you, that they which practise such things [do them habitually] shall
not inherit the kingdom of God
(Gal.
5:
19). Any one of these forfeits the Prize, and of any
one (or more) the Herald can be guilty. The shifting among the runners that
never ceases is embodied for ever in our Lords warning:- So the last shall be first,
AND THE FIRST
SHALL BE LAST (Matt. 20: 16).*
* It is
astonishing how strongly, even angrily, the truth of the responsibility God has
put on His servants, with its momentous consequences, is resisted; but
the Galatian word supplies a reason - all the works of the flesh, in whomsoever
lying concealed, are deadly enemies of this truth. Even comment on this passage can be its total denial:- It is a gift, and not a reward to which there is a just
claim; there is no case of merit here (David Thomas, D.D.). If so, the whole statement and
reasoning of Paul is a flagrant falsehood. Evangelicals who think to defend
grace by denying reward are doing a grave disservice to grace by bringing it
into fatal (and utterly untrue collision with explicit Scriptures. Moreover,
the failure to discriminate between the Prize of the Kingdom and the Gift of
eternal life leads logically to the Arminianism
of Bishop Wordsworth (in loc.):- Paul was not assured in his own mind of his own salvation,
and did not know but that he might become reprobate: consequently, no one can
be fully assured of his own or final acceptance with God.
BUFFETING
So now we reach the solution. The Apostle had already
indicated the general conditional od success:- Every man that striveth in
the games is temperate -
exercises self-control (
* For example, what can shake the lethargy, or waken the
slumber, of the millions of denominationalists in the modern world? If the
denominations around us are not Pauls factions,
divisions, parties
(Gal.
5:
20),
where are these latter to be found? And if the denominations are not factions, divisions, parties, what are they? But this Scripture explicitly states that all sectarianism cancels the - [promised
inheritance in the coming millennial] - Kingdom,
a warning which not one believer in a thousand seems to heed.
THE GIFT
No
foreigner could run in the Greek race. Only he ran who was a full-b1ooded Greek: so no competitor can run in
the heavenly race except one who is born again, that is, of heavenly stock, -
no more aliens from the commonwealth of Israel, and strangers from the covenants of promise (Eph. 2: 12). And eternal life is no prize, but a gift;
a gift set at the beginning of the Christian course, and not at the end; and a
gift which, the moment it is accepted, creates the competitor in the race. The FREE GIFT of God is ETERNAL LIFE (Rom. 6: 23[R.V.]). But
there are last entered who may be first crowned.
*
* *
37
A FATHER FINDING HIS
LOST SON + 3
In the pearl and
crown of our Lords parables, entire humanity is embodied in a wandering youth.
As Adam, the son
of God (Luke 3: 38), left his Fathers presence for a far land, so has
every one of us since,
becoming spiritually bankrupt beyond. Then in that far-off godless world a
mighty revolution takes place in the lost soul; and the whole of the
saved are embodied in the
returning lad. He hungers; he prays; he retraces his steps; he reaches his
fathers arms; re-clothed and re-fed, he dwells in his fathers house for ever.
Now the young mans
inheritance is Gods magnificent gift of a clean, strong, upright life. So he
says to his father, Father, give me the portion of thy
substance - [i.e.
his inheritance] - that falleth to me
(Luke 15: 12).
Our heritage, which falls to us
simply as made in the image of God, is a wealth we little
conceive. The body, with its exquisite functions, powers, pleasures;
and mind-reason with its limitless range of vision, culture, powers that can
master a world; the spirit, holding infinite possibilities of affection,
capable even of fellowship with the Godhead; the circumstances into which we
are born, vast in possibilities, resources, unforeseen developments:- lo, the
heritage every one of us receives before we leave for the For Country. Without a word the
father grants him what he asks.
And now the human tragedy begins. Not many days after - how early in childhood sin starts! - the younger son gathered all
together, and took his journey into a far
country. The gigantic mistake the
soul makes is to claim and enjoy all that God gives without God: God is, to
him, the kill-joy: therefore the far distance
which the sinner between himself and God amounts to oblivion. God is not in all their thoughts; and His Christ, His Scriptures, His call, His awful
revelations of the eternity beyond - all these, to the man of the world, are
the baseless fabric of a dream. The man of the world is out to enjoy the only
world he knows. In a pathetic word the Almighty Himself says:- What unrighteousness have your fathers found
in me, that they are
gone far from me, and have walked after
vanity? (Jer. 2: 5).
Now
there mounts up the horizon a terrible truth which confronts us every day in a
lost world. He wasted his
substance - his noble heritage God-given - with
riotous living. Sin is the most
fearfully expensive luxury in the universe. The very gifts of God are his ruin:
blessings actually become curses. It is a profound truth that we cannot break
the laws of God - we can only break ourselves against those laws; and the
prison, the hospital, the lunatic asylum are only rehearsals of eternal ruin.
The subtilty that would have made a great scientist makes a great criminal, and
the greater the gifts, the more dangerous the ruffian. Hunger caters to gluttony; thirst to drunkenness; the eye administers to
lust; it reads wicked books, delights in wanton shows, in pomp, and vanity, and
folly. The ear drinks in blasphemy, irreligion, and indecency. The heart is
made the residence of evil affections; the head and understanding, of wicked,
ungodly, infidel principles. The winter of life brings a bloated, enfeebled,
disordered body - a foolish head, an unregenerate heart, a guilty conscience.
There is now no more capacity for enjoying pleasure; the appetite is vanished,
the health squandered, the faculties ruined (T. D. Gregg, M.A.).
We
are next given a photograph of the heart of a - [regenerate but temporarily] - lost soul. And when he had spent all, there arose a mighty famine in that country; and no man gave unto him. The famine is a soul-hunger which always comes when
earths wealth has ceased to satisfy, and the soul-hunger never ends. Nothing
earthly can satisfy soul-hunger: science, philosophy, art, politics, travel,
business, pleasure, even religion without Christ - all are husks which the swine - our Lord calls the outsiders swine (Matt. 7: 6) - did eat,
for it is all the spiritual food the worldly have. No man gave unto him, for in
matters of the soul no man has anything to give: there is never any famine of
husks, but husks are no food for man made in the image of God. No one in
English history is more the embodiment of all elegance and taste in life than Lord Chesterfield; and it was he who
wrote:- I am now sixty years of age; I have been as
wicked as Solomon; I have not been
so wise; but this I know, I am wise enough to test the truth of his reflection
that all is vanity and vexation of spirit.
The
crisis arrives, and a fearful truth confronts us. Very
few prodigals ever return. Mr. Joseph McCabe, a Jesuit who became an
Atheist, says:- I have had thirty years intercourse,
by letter or conversation, with men and women over the whole English-speaking
world, who have given up the belief in God, and though in some cases the
critical period was painful, I never met one who wanted to get back the belief or deplored the loss of it.
The poet Chatterton,
while a mere lad, composed what claimed to be ancient poems with such
consummate skill that the connoisseurs were deceived, and he immediately sprang
into fame. He came to
The parable now faces us with an unutterably solemn
truth. The entire responsibility of
returning rests on the individual soul. An awful power is lodged in the
human heart: a man can choose his path, and walk in the road he selects: God
allows each of us absolute liberty to create his eternal [and millennial] destiny.
Therefore, as the father made no demur to the prodigals departure, so now the whole return is the responsibility
of the son alone; and this son
shoulders it to complete salvation.
I will arise and go to my
father, and will
say unto him, Father, I have sinned.
The confession - I have sinned - is all that God asks, but He can accept no less.
For every soul returns a bankrupt. There is no other road back to God: we can
never return on any ground but that of mercy alone. Let the wicked man forsake his way, and the unrighteous man
his thoughts; and him RETURN UNTO THE LORD, and he
will have mercy on him; and to our God,
for he will abundantly pardon (Isa.
55: 7).
So, as we watch that strained and anxious face, learn the unutterably solemn - [accountability and conditional] - truth: not one is forced home, even now, in the day
of grace; and inconceivably less when love and mercy are over for ever, and
when final judgment has overwhelmed the Far Country.
Another
fact now dawns still more fearfully critical. The
lad made for God. The supreme
question for a man drowning at sea is not whether he is a powerful swimmer, but
whether is heading towards shore: if he strikes out away from land, nothing can save him. Salvation is found in
God alone; and it is found when a man is alone. Throughout the whole landscape,
in the moment of this typical
salvation, from horizon to horizon there are two figures, and two figures only,
the father and his boy. It may be in a concourse of five or ten thousand souls
in an evangelistic hall, or in a revival
in the mission field sweeping in its thousands, or in the last moments on a
battlefield, or on a sinking ship, or in a lonely attic: no matter where it be,
when a soul comes to God everything, everybody vanishes; God and my soul must
settle my eternal [and millennial]
destiny alone.
So
now all closes on what might almost be called something utterly unintelligible
- the love of God. Every stroke of the
picture is meant to drive home on us all the warm and joyous welcome that
awaits every emigrant from the Far Country. The son walks, the father runs -
what a revelation! The father meets his boy with a wonderful silence, a silence
that is Godlike for the sins are a fact, and nothing can change the awful past
but what cannot be excused can be forgiven; and the
moment the boy says, I have sinned, the father says, Put on him the best robe -
the best of all robes, the righteousness of Christ.*
The boy said that he would ask to be made a hired servant: one look in his
fathers face shows him that he will be a son
for ever.* It is all summed up in one divine word:- In Christ Jesus ye that once were far
off are MADE NIGH in the blood of Christ
(Eph. 2: 13).
[* NOTE: Being a son of God, the younger son
had received the imputed righteousness of Christ
Therefore, after his repentance, restoration and forgiveness, (it is my
opinion), that the above four words mean we can receive His grace and strength
to live out our lives upon this earth - as Christ Himself once lived as our Example and Lord.]
* This parable is the solitary New Testament Scripture
which seems to assert Gods fatherhood of all men. (Acts 17: 28 speaks of offspring not sonship), But
the prodigal himself gives the clue. After his fall, he says:- I am no more worthy to be called
thy son. In the
inspired genealogy of mankind unfallen Adam, alone is described as the son of God
(Luke 3: 38), and
- as the rest of the genealogy proves - the Fall forfeited the sonship. Ever since, a man has to be re-born into the family of God. This my son was dead, and is ALIVE AGAIN.*
[*That
is, he was initially a regenerate member of Gods redeemed
family, before leaving his fathers household for the Far Country.]
-------
A PRODIGALS
RETURN
One
of the leaders of free thought in
By the experiences of life in its sorrows and its sufferings,
my soul has been shaken, and the foundations upon which I had built are now
destroyed. I have sought after peace, and I have found it in God. I have
reached the certainty that there is only one anchor of salvation for man; simple [obedience] and living faith in Christ.
-------
JOSEPH AND
HIS BROTHERS
My own dear brother, not only in the ministry, but in
the flesh, was of brilliant mind and of stormy spirit. Many a time did he come to me with his troubles, and we prayed
together. I shall never forget that night when he came to me on his way north,
and said:- I have left my church and do not know when
I will come back, if ever. Two of my elders have been undermining me for years,
and I will not stand it any longer. I will never forget them: I would rather
lose my soul than forgive them. My heart sank as he left me that night,
and I could do nothing but pray.
Months
passed. He went up to northern
-------
THE BLIGHT
OF UNFORGIVENESS
Many years ago I visited an old man on his death-bed.
He was a man whom nobody liked - hard, sullen, taciturn and dour. If you met
him on the street and wished him good-day, he would keep his eyes straight in
front of him, grunt sulkily and pass on. He lived in a tumble-down old hut away
back in the bush: he spoke to nobody: and he made it perfectly plain that he
wished nobody to speak to him. Even the children shunned him. Some said that he
was a hermit; some that he was a woman-hater; some that he was a miser; some
that he was a fugitive from justice; a man with a guilty secret. But they were
all wrong. The simple truth was that, in his youth, a companion had done him a grievous injury. Ill remember it, he had
hissed, in a gust of passionate resentment, Ill
remember it to my dying day! And he did. But when his dying day
actually came, he realized that the rankling memory of that youthful wrong had
soured and darkened his whole life. Ive gone over it
by myself every morning, he moaned, as he lay gasping in his
comfortless shanty, and Ive thought of it every
night. Ive cursed him a hundred times each day. I see now, he added
brokenly, a suspicion of moisture glistening in his eye, I see now that my curses have eaten out my soul: theyve
been like gall on my tongue and gravel in my teeth. My hate has hurt nobody but
myself. But, God knows, its turned my life into hell! It was true. The
man at whom he had spat out his venomous maledictions, having done all that a
man could do to atone for the suffering that he had thoughtlessly caused, had
dismissed the matter from his mind a generation back. Upon hint my gnarled old
friends bitterness had produced little or no effect, It was the man who
cherished the sinister memory who suffered most. It shadowed his life: it lent
a new terror to death: it expelled every trace of brightness and excluded every
ray of hope: and at last, a grim and ghostly companion, it lay down with him in
his cold and cheerless grave. - F.
W. BOREHAM, D.D.
*
* *
38
THE LAST REVIVAL + 1
The last revival that will ever be is not only a
pregnant summary of all revival, but it is also an undying photograph of the conversion
of the individual soul; and quite independently of both these, it is also the
spiritual resurrection of the whole people of
The
background, as in all conversion and all revival, is one of lurid storm. And it shall come to pass in that day, that I will seek to destroy
all the nations that come against
Now,
as the origin of all origins, the veil is drawn aside from the deepest roots of
salvation; and on the very threshold we see its critical solemnity. All
salvation begins from the side of God. And I will pour upon the house of David, and upon the inhabitants of
The
next stage reveals grace in immediate action. I will pour upon the house of David the spirit of grace and of supplication - that is,
a spirit of grace which leads to prayer, that turns a soul to beseech God.
Prayer is the first motion of life in a soul, and in the awakened soul it is inevitably
a prayer for pardon. The eyes are turned away from all on earth, and see
nothing in Heaven, but One:- And
they shall look UNTO ME: the whole soul is concentrated on God. Jonathan Edwards tells us that the mere
naming of the Holy Spirit in certain districts of the Revival
in his day would overwhelm souls with transports of joy, even to
unconsciousness. Often, says Whitefield, on the eighteenth century
revival, I have seen these meetings overwhelmed with
the Divine Presence. A preacher in a still later revival merely
exclaimed - Behold the Lamb - not the Lion, but the
Lamb! - and all his hearers burst into sobs.
But
now, in four words, the whole Gospel bursts upon their vision and ours. They shall look unto me WHOM THEY HAVE PIERCED. That
upward look is a flash of lightning into the whole nature and work of God. For
it is God who is speaking. Thus saith Jehovah, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth
the spirit of man within him (ver. 1). God, He Himself says, was physically pierced*; but
He could he physically pierced: only as a man: so the Holy Spirit, through John, having
stated the fact that one of the soldiers with a spear pierced his side, quoting Zechariah, adds - another scripture saith,
They shall look on him whom they pierced (John 19: 34, 37). ** Jesus Himself says:- They pierced my hands and my feet (Ps. 22: 16); and thus the soul suddenly recognizes Whom it pierced
in the outrage of
* It is from this passage that the pre-Christian
Synagogue deduced not only a suffering Messiah,
but a Messiah whose sufferings were to be voluntary and atoning - a wonderful
prelude to the vision of the Crucified in the heavens at the end by all
** That John gives
him instead of me
exactly fits the fact that in Zechariah God
is speaking, but in the Gospel the Apostle is stating an historic fact.
So
now the invariable reaction of the Cross upon the soul, all down the ages, stands
forth supremely. No greater scene of mourning is depicted in the Bible * than
the sorrow which will overwhelm
* Somewhere we must weep for our sins: shall we keep back this
weeping till we come to that world where tears are never dried up; where, if we
weep at all we must weep for ever? (Bradley).
** We need to be
warned of the scepticism of commentators. Ignoring - indeed, doubtless denying
- the return of the supernatural, C. H.
H. Wright in his Bampton Lectures on Zechariah pronounces any
re-discovery of the House of David as monstrous;
and, speaking out of his own and our abysmal ignorance, says (p. 404), - The royal line of David has probably been extinct for ages.
As a matter of fact, inspiration, in restored prophets (Joel 2: 27) will disclose not only ten
lost tribes, but individual families long merged into the common mass. Elijah
is to restore all things (Mark 9: 12), and these genealogies may
well be amongst them. The Power that created Pentecost can repeat it.
But
known guilt, and even agony for confessed guilt, cannot save: all the tears of
all the world could not save a single soul. So now salvation rises in its full
Gospel orb: as the Lord poured forth the spirit of grace, so He now pours forth
the fountain of purging; not a pool, or a cistern, but a perpetual flow of
cleansing for all humanity. In
that day there shall be A FOUNTAIN
opened to the house of David and to the inhabitants of
And now, O Father, mindful of the love
That bought us, once for all, on
And having with us Him that pleads above,
We would present, we do spread forth to Thee
That only Offering perfect in Thine eyes,
The one true, pure, immortal Sacrifice.
Look, Father, look on His anointed Face
And only look on us as found in Him;
Look not on our misusings of Thy grace,
Our prayer so languid, and our faith so dim;
For lo, between our sins and their reward
We set the passion of Thy Son our Lord.
-------
RABINOWITZ
Of
Joseph Rabinowitz, whom Delitzsh
considered the most remarkable Jewish convert since Saul of Tarsus, Dr. A. J. Gordon wrote:- We found ourselves at our
lodgings in the next room to a Russian guest, whose name was not yet told us.
Hearing in the evening the strains of subdued and fervent Hebrew chanting, we
inquired who our neighbour might be, and learned that he was one Joseph
Rabinowitz of Russia. ... It seemed to us, as we talked day after day with this
Israelite without guile and heard him pour out his soul in prayer, that we had
never before witnessed such ardour of affection for Jesus and such absorbing
devotion for His Person and glory. We shall not soon forget the radiance that
would come into his face as he expounded the Messianic psalms, and how, as he
caught a glimpse of the suffering or glorified Christ, he would lift hands and
eyes to Heaven in a burst of admiration, exclaiming, with Thomas after he had
seen the nail-prints, My Lord and my God! What is your view of inspiration?
we once asked him. My view is, he said
holding up his Hebrew Bible, that this is the Word of
God; the Spirit of God dwells in it. When I read it I know that God is speaking
to me, and when I preach it I say to the people, Be silent, and hear what
Jehovah will say to you. As for comparing the inspiration of Scripture with
that of Homer or of Shakespeare it is not a question of degree but of kind.
Electricity will pass through an iron bar, but it will not go through a rod of
glass, however beautiful or transparent, because it has no affinity for it. So
the Spirit of God dwells in the Word of God, the Holy Scriptures, because these
are His proper medium, but not in Homer or Shakespeare, because He has no
affinity with these writings. Nothing could be more thrilling and
pathetic than to hear this latter-day prophet of
*
* *
39
THE PROGRESS OF THE TRUTH EVANGELIZATION AND THE LORDS RETURN + 1
By PERCY W. FAUNCH
There is a connection essential and vital between the fulfilment
of the great commission which closes St. Matthews Gospel and the return of
Christ as Gods King over all the earth.
THE BASIS OF
EVANGELIZATION
The
ground of the risen Lords command to evangelize all nations is His own
exaltation, as the Son of man, to the throne of the universe. All power
(i.e. authority) has been given
unto Me in heaven and upon earth. Go ye therefore.
... So that world evangelization is directly a fruit of His universal
sovereignty, and a factor contributory to His coming world dominion.* He
hints at this in Matt. 24: 14. This
Gospel of the Kingdom shall be preached (heralded) in all the inhabited earth
for a witness unto all nations; and then shall the end come. The end
surely implies the termination of existing world conditions and the bringing in
of the new order at His coming. It is significant that the saving gospel to be
proclaimed is that of the sovereignty of the Crucified One. The message
preached by the Apostles was not some doctrine learnt (even from Scripture) nor
some philosophic conception evolved or deduced, but it was the spontaneous
expression of a divine revelation and of an inward experience in the mighty
power of the Holy Spirit. It needs emphasis that this alone is the equipment
for effective evangelism to-day. These men had come to know that the
Jesus Whom
* See e.g. Isaiah 2: 2-4, 11. & Luke 1: 32-33,
etc.
GODS ULTIMATE
PURPOSE
Evangelization
unto the salvation of souls is not the end but a means to the end of God. What
is God's end? What is the creation of the universe, the redemption of man, the
perfecting of the Church, the reconciliation through the blood of Christs cross of all things in heaven
and on earth, the final destruction of the source of sin and death, and the
bringing in of a new heaven and a new earth? What is all this but a majestic
unfolding and manifestation of the glory, i.e. of the unspeakable riches of the
wisdom and power and beneficence of God Himself? With this Scripture agrees.
The Lord said, But as truly as I live, all the earth shall be filled with the
glory of the Lord. The glory of the Lord shall be revealed and all flesh shall
see it together. The earth shall be filled with the knowledge of the glory of
the Lord as the waters cover the sea.
GODS GLORY
IN CREATION
The
glory of God is the fulness of what God is. That fulness of the infinite and
invisible God dwells in Jesus Christ, the Son of His love. In Him were all
things created ... by Him and for Him.* So that He is the Alpha and the Omega, the
All-inclusive One. We see therefore that the glory of God is the glory of His
Son; Who said:- I and my
Father are one. The infinite treasures
of wisdom and knowledge, of power and goodness enshrined, embodied in the Son
of Gods love, have been displayed in creation. The material universe, the
stars in their courses, and the earth with its stores, life in all its variety
inanimate and animate, men and angels, principalities and powers constitute the
instrument through which and to which the glory of God as Creator is being manifested.
* Col. 1: 3-19, Heb. 1: 2-3.
FORCES OF
ANTAGONISM
But
the Creation alone, magnificent and manifold as it is, does not provide for the
expression of Gods heart. It is here Redemption comes in. The Scriptures reveal
what experience corroborates, the existence of an evil hierarchy ceaselessly,
potently, relentlessly in antagonism against the will and purpose and authority
of God as centred in His Son and delegated, in measure at any rate, to man. Man
was created in Gods image and intended to have dominion on earth. The
adversary encompassed mans moral ruin by inveigling him into disobedience to
the revealed will of God. He thus alienated him from that true relation of the
creature to the Creator, which is unquestioning and unconditional submission to
His sovereign will. In such relation alone could be developed to its fulness
the fellowship and co-operation of love contemplated in his creation. Thus the
purpose and rights of the Godhead were thwarted and challenged. Omnipotent
righteousness could have swept the universe clear of the defiling rebel spirits
with the damaged human race. That would have been the victory of power but not
of love. And God is love! He has depths of glory to reveal, for the display of which
this very contingency was the most suitable occasion.
GODS GLORY
IN REDEMPTION
The
manifested glory of God in creation is now to be excelled by the unveiling of
the riches of His moral glory in redemption. Holiness, righteousness, truth,
mercy, love, wisdom, power, every attribute of God now finds expression and
perfect satisfaction in and through the cross of Christ. So that sins evil
work is undone, the creatures forfeited rights are restored in the absolute
establishment of the Creators rights by the moral victory of the Redeemer and
corresponding defeat of the destroyer. The divine sovereignty of the Universe
is vindicated in the person of Christ. As man, for us men, in the weakness of a
human life and in the sphere of Satans power, He resisted that evil will even
unto death in doing the will of God; thus He obtained a moral victory by which
He broke the domination of that evil will. In rising from the grave He broke
also its power, and ascending again to the Fathers throne as Redeemer, established
the divine right to bring many sons to glory.
UNIVERSAL
SOVEREIGNTY ISSUES IN UNIVERSAL GLORY
Ultimately
this sovereignty will be most happily established in all creation. The picture
of this is given in Revelation 21. A new heaven and a new earth made a dwelling place
of God with man! No more sin with
its entail of curse! The nations of them that are saved walk in the light of
the glory of God bringing their honour
and glory unto the seat of government, the heavenly metropolis.
THE PLACE OF
THE CHURCH
That
heavenly city, called the Bride, the Lambs Wife, manifestly represents the
perfected, glorified Church. It is represented as a crystal-clear transparent
instrument fitted with the light of the glory of God enshrined in the Lamb and
shedding forth that light upon the saved nations. This represents the end of
world evangelization - the completion of the Church of which our Saviour said:-
I will build my church and the
gates of hades shall not prevail against it.
God at the first did visit the
nations to take out of them a people for His name ... and after this I
will return ... that the residue of men might seek after the
Lord. ... (Acts 15: 14-16).
The
Church is this representative company of people taken out of the nations - a
kind of first-fruits of His creatures (Jas. 1: 18),
delivered individually out of the domination of the powers of darkness, through
a voluntary faith avowal of the Lordship of Christ, and translated individually
by regeneration into the Kingdom of Gods dear Son. In the age to come that church, in fellowship with the glorified
Christ, is to be the medium for the display of the glory of Gods grace:-
firstly as He shews His kindness toward us by Christ Jesus, and secondly in
that these redeemed sinners from among men, perfected into Christs image, are
the instrument of His universal government (1 Cor. 6: 2-3; Eph. 2: 7). I will build my
Church. There is something more here
in view than the mere rescue of so many sinners from the peril of their souls. These rescued sinners are to be instructed, disciplined, matured
in spiritual sanctity and responsibility. The coming again of the King waits for this.
Evangelization
is the responsibility of the Church in order to the completion of that [holy and sanctified] people for His name - a chosen generation, a royal priesthood, an holy nation, a peculiar (because purchased) people, to shew forth the praises - virtues, moral excellencies, i.e. the glory of
Him Who called them out of darkness into His marvellous light. Their completion
in number and maturing in character
decides the hour of His return. Who is sufficient for these things? Only
those who, with opened eye, see the
-------
NOTES ON THE
CHRISTIAN STADIUM
1
Corinthians 9: 24
This
is my aim in all I do: but inasmuch as many run in a race, many reach the goal,
but one only receives the prize, - I, as an Apostle, run my course, and you
must so run yours, as each to labour not to be rejected at last, but to gain
the glorious and incorruptible prize. - DEAN
ALFORD.
The
one combatant who received the prize did so as the result of great effort,
strenuous and persevering. For neither apathy nor weariness were compatible
with success. Indifference kills Christian life. The half-hearted go not far
from the starting-point. Many have earnestness enough only to enter for the
race and fight; as soon as they have entered, they think all is done. To be
amongst the runners is not enough we must exert our powers; we must call into
activity all our energies. Strive [agonize] to enter in at the strait gate. - ANON.
Verse
25
The
racer must keep to the rules of the course, and confine himself within the
limits of the stadium. Speed will stand him in no stead without this; and
though he may reach the goal, he will not receive the prize. And it is so with
the Christian racer. He is not at liberty to choose his ground, to invent a
short road, or to seek an easy road there: he must keep in the way of Gods
commandments. We are to be temperate in all things - in our enjoyments, our
griefs, our most lawful and permitted affections. There is no prize for him who
stops half-way. - D. MOORE, M.A.
Some
cannot win because they carry too much weight. How hardly shall a rich man enter into the
kingdom of heaven! Another class
start well, and they run very fast at first, but at last they leap over the
rails and go quite out of the course altogether. - C.
H. SPURGEON.
Verse
26
There
is not a member or a nerve in the body but it is capable of being a great sin
or a high virtue. Every part admits of sanctification.
All are given for a purpose, and that purpose is to glorify God. What we have
to do is not to destroy anything, but to guide it - not to despise, but to
elevate - not to cast off as an enemy, but to employ as a servant. - J. VAUGHAN, M.A.
Verse
27
This
fear of the Apostles was no chimerical one. Actual fact [named immediately
after] sustained his solicitude. Who was the herald of the host of
*
* *
40
By FREDERICK ERDMAN
1.
A Jew should be able to explain why so many of the best Gentiles have chosen for
their Saviour, their Messiah, their God, a despised, rejected, and crucified
member of a race which the Gentiles themselves have oppressed and persecuted.
This is the most incredible and supernatural fact in the world.
2.
A Jew should be able to explain, since his own ritual for the Day of Atonement
says he has no mediator, where he expects to
find one. Would a just God have caused the sacrifice and oblation to cease, if
he had not offered his chosen people His Perfect Sacrifice? He did not so treat
Abraham.
3.
A Jew should be able to explain what hope he can have of the forgiveness of his
sins or of Gods acceptance of him, if, as the Law demands, sacrifices are
required. (It is the blood that maketh atonement by reason of the soul - Leviticus, the 3rd Book of Moses, ch. 17, verse 11.)
If he thinks that his own meritorious acts or the acts of other Israelites can
justify him in the sight of God, how can he find an unblemished life, as the
Law demands?
4.
A Jew should be able to explain the words of Jacob in Genesis
49: 10. The
sceptre shall not depart from
5.
A Jew should be able to explain why the Jews were driven from their promised
land 2,000 years ago. All through the Law and the Prophets it is repeatedly
said, if they were driven out, that it would be because of sin. See Deut. Chap. 4; Chap. 28: 30; Jer. 11., and most of the book. Daniels prayer repeats very clearly why the
Jews were carried off to
6.
How can there ever again be the necessary historical setting for the Messiah to
fulfil all the Old Testament predictions?
E.g. - The form of capital punishment necessary to fulfil Psalms
22: 16, They
pierced my hands and feet, has
become obsolete. Again, Malachi 3: 1, The Lord whom you
seek shall suddenly come to his temple.* Why
then was the temple destroyed?
[* That is, to the
7.
In Zechariah 12: 10, in the account of the final siege of Jerusalem and
its deliverance from its enemies, we read, And they shall look unto me whom they have pierced; and they shall mourn for Him
as one mourneth for his only son, and shall be
in bitterness for Him, as one that is in
bitterness for his first-born.
How could this ever be fulfilled unless the
Jews had previously rejected their Messiah? If they have not rejected Him, who
will deliver them in that day?
Since the Jews killed most of the Prophets whom God sent to them, is it not
possible that they also ignorantly might have killed the Messiah, the Prince of
Life; as [the Apostle] Peter said, And now, brethren, I know that through ignorance ye did it, as did also your rulers (Acts. 3: 17).
8.
A Jew should be able to explain Psalm 110. Jesus said: How say the scribes that Christ is the son of David? For David himself said by the Holy Spirit, The Lord said to my Lord, Sit
thou on my right hand, till I make thine enemies
thy footstool. David, therefore, himself calleth him
Lord, and whence is he then his son? (Mark 12: 35-37).
9.
A Jew should be able to explain why the Rabbis have created a Purgatory which
is not mentioned in the Law. This invention of a Purgatory is always a
confession of un-removed guilt. It is a denial of the efficacy of the
sacrifices or of The Sacrifice ordained by God.
10. A Jew should be able to explain how any Jew, who spends his time in
the pursuit of money and pleasure, can have any hope of salvation when the Law
says, Thou shalt
love the Lord, thy God, with all thy heart and with all thy soul and with all thy
might (Deut. 6: 5). Making money ones God is daily breaking the first two
Commandments.
11. A Jew should be able to explain how Isaiah 53, which describes a perfectly holy and unblemished
person, can possibly refer to a nation which confesses its extreme guilt in its
own ritual every day of Atonement and all through its sacred writings.
12. A Jew should be able to explain why the Rabbis in translating the Law
and the Prophets into English for the benefit of English-speaking Jews in the
13. A Jew should be able to explain how by any mere accident so many
prophecies in the Law and the Prophets and the Psalms were fulfilled by Jesus
of Nazareth.
14. A Jew should be able to explain why Jews are treated best, and the
prosperity of all the people is greatest, in countries where the words of Jesus
are most read and practised. Do not the Law and the Prophets and the Psalms
promise prosperity to those who obey
God? Have not the Old Testament promises of blessing for the Gentiles been in
some measure fulfilled through Jesus of Nazareth? Do not the best men in the
Gentile nations attribute their prosperity to Jesus? Romans
11: 11, By
their fall salvation is come unto the Gentiles to provoke them to jealousy;
12,
Now if their fall is the riches of the Gentiles,
how much more their fulness? 15, If the casting away of them is the reconciling of the world,
what shall the receiving of them be, but life from the dead?
The
New Testament answers these questions:
Acts 3: 18-26. But those things which God had announced beforehand by the
mouth of all the Prophets that his Messiah should suffer, he hath so fulfilled;
... 19,
Repent ye, therefore,
and turn again that your sins may be blotted out in
order that the times of refreshing may come from the presence of the Lord and
that He may send the Messiah who before was preached unto you; ... 21,
Whom the Heavens must receive until the times of the
restoration of all things of which God hath spoken by the mouth of all the Holy
Prophets from old time. For Moses truly said (in the 5th. Book of
Moses, [Deuteronomy] chap. 18, verses 15, 18, 19), A Prophet shall the Lord, your God, raise up unto you
from among your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto
You; 23, And it shall come to
pass that every soul that will not hear that Prophet shall be utterly destroyed
from among the people; 24, Yea, and all the
Prophets from Samuel and those that follow after, as many as have
spoken, have likewise foretold of these days; 25, Ye are the children of the Prophets, and of the
covenant which God made with our fathers, saying unto Abrahain,
'And in thy seed
shall all the kindreds of the earth be blessed; 26, Unto you first,
God, having raised up
His Son Jesus, sent Him to bless you, in turning away every one of you from his
iniquities.
John 1: 11-12, He came unto His own (people) and His own received Him not, but as many as
received Him, to them gave He power to become the sons of God, even to them that
believe on His name.
The
Apostle Paul - [himself,
a chosen Jew,] - wrote, Brethren, my
hearts desire and prayer to God for Israel is, that they might be
saved; 2, For I bear them record that they have a zeal
for God, but not according to knowledge; 3, For they being ignorant of Gods righteousness, and going about to establish their own
righteousness, have not submitted themselves unto the righteousness of God; 4, For Christ is the end
of the law for righteousness to every one that believeth (Rom. 10:
1-4).
-------
CONSCIOUS AND UNCONSCIOUS SIN
By Robert E. D.
Clark, M.A., Ph.D. 4/6. Williams and Norgate.
This
book is written in a thoroughly unpretentious, pellucid, and very attractive style,
and the author, who is a contributor to our columns, is in love with his theme.
It is a carefully reasoned analysis of sin, expressed in language (whether
religious or philosophic) untechnical, and rich in practical suggestions which
ought to prove very helpful in our fearful daily battle to be right and to do
right. Though we are sure they are in the background of our authors mind, we
should have liked to hear more of the Atonement, and sin in its relation to God
- namely, its confession and pardon, but with this reservation, the book is
crisp, and suggestive, and (for a first vessel launched on the ocean of
authorship) most promising.
Dr.
Clark thus summarizes his work:- Perhaps no problem
in the modern world is more important than that of unconscious sin. This book
is an attempt to discuss the practical problems of life from the standpoint of
a correct outlook on the sin question. [D.M.P.]
*
* *
41
By D.
M. PANTON, B.A.
The Jew is so the
enigma of history, the insoluble exception to all national rules, that Hagel, the
German philosopher, says:- The history of the Jew is
a dark, troublesome enigma to me. I am not able to understand it. It does not
fit in with any of our categories. It is a riddle. Moreover, it is the
key, and the only key, to all history. Herr
Streicher, probably the bitterest Jew-hater in
the world to-day, says (Morning Post,
July 30, 1935):- I shall not rest until the motto -
The Jewish Question Explains All World-History - appears on the wall of every
University, of every elementary school, and of every school teachers home.
A keen-eyed enemy of Jehovah thus discovers, through the observation of hate,
one of Jehovahs master-truths. Every day the Jewish problem grows more acute
all over the world, and every day it becomes more vital that we should grasp
Gods solution of the problem, so that we may tread warily in the dangerous
spiritual country we are entering.
Lo-Ammi
First
of all, Scripture makes the present position of
* In 1790 there
were 3,000,000 Jews in the world; in 1881 there were 7,500,000; in 1914 there
were 14,000,000; in 1923 there were over 15,000,000; and there are now in the
neighbourhood of 16,000,000.
THE
For
a deeper truth lies beneath. The Israel of God never was, and never will be,
on this side of the Kingdom, anything but a core of life in a rind of death.
Paul puts it (Rom. 2: 28) thus:- He is not a Jew, which is one
outwardly; neither is that circumcision, which is outward, in the
flesh; but he is a Jew, which is one inwardly; and
circumcision is that of the heart, in the spirit, not in the letter. All down the centuries, the real Jew, the
THE
A REMNANT
But
a second selection within
GODS PEOPLE
But
a tremendous revolution occurs, necessarily, as the new age dawns; and the
whole attitude of the Jew is re-volutionized,
probably by the appearance, and inspired instructions, of Elijah returned from
the heavenlies. Church standing departs with the Day of Grace: righteousness -
that is, law - returns: therefore Old Testament distinctions once again sever
the nations. This is most startlingly disclosed when the entire mass of mankind
is brought before the Lord on Olivet. The treatment of the Jew - Gods People
once again, with the enormously rich added asset that Incarnate Deity has since
been born of that race - becomes the criterion of international judgment. Inasmuch as ye did it - good or bad -
unto one of these my brethren, even these
least, ye did it unto
me (Matt. 25: 40); for the Saviour identifies Himself, on the Judgment
Throne, with the race out of which He was born; and this crucial dividing line
Christ drives through the entire mass of humanity alive on earth in those
closing years. So, exactly as of old,
EXTERMINATION
So
now we see the double secret of
SALVATION
But
now we reach the most extraordinary fact of all. Gods Word remains inevitable.
After forecasting their total fall, Hosea (1:
10) says:- And it shall be, that in the place
where it was said unto them, Ye are not my
people - that is, throughout the
whole earth - there shall they be called sons of the living God. So Paul says (Rom. 11: 25):-
A hardening in part hath befallen
THE ROYAL
NATION
So,
finally, in the Age to
No prophets now their hearts amaze,
Forsaken
Their fathers would not know Thy ways,
And Thou hast left them to their own.
But O, when stoops on
In shade or storm, the frequent night,
Be Thou, long suffering, slow to wrath,
A burning and a shining Light!
-------
By WILFRED H.
ISAACS, M.A.
THE TEXT
Here
is a promise that is unfulfilled and still valid - a promised entrance into Gods
rest. Therefore the possibility that one of you should be deemed to have failed
to obtain the promised blessing is a contingency to be regarded with horror. I
say you. Such a failure would be blameworthy
because the good tidings of the promised blessing is a message intended for you
and me every bit as really as it was intended for them. ... This rest being a
prize to be won by effort, let us do our utmost and with enthusiasm to win our
way thereto, lest any one of us, following
COMMENT
The
faith that saves from the penalty of sin is contact with God established
through the crucified Saviour. The faith that saves from the power of sin is
contact with God maintained through the risen and living Lord - the High priest
of this Epistle. It was written to men who were repeating the mistake made by
NOTES
Let us fear
(verse 1). Way renders:- Let us be filled with dread instead of reposing on fancied
privileges.
Being left us. Still valid, still unfulfilled. Nairne: - While the promise survives though they perished.
Therefore
(verse 11). This
rest being a prize to be won by effort.
After the same
example.
For (verse 12).
Similar causes will produce similar efforts because God does not change (3: 12). The meaning,
says Marcus Dods,
is that the
word remains efficacious, valid and operative, as it was when it came from the
will of God.*
* From The
Epistle to the Hebrews, Oxford University Press, reviewed in our last
issue.
-------
OUR
WILDERNESS
I hunger and I thirst -
Jesu, my
manna be;
Ye living waters, burst
Out of the rock for me
Thou bruised and broken bread,
my life-long wants supply;
As living souls are fed,
O feed me, or I die.
Thou true life-giving vine,
Let me Thy sweetness prove,
Renew my life with Thine,
Refresh my soul with love.
For still the desert lies
My thirsting soul before;
O living waters rise
Within me
evermore!
- MONSELL.
*
* *
42
THREE DAYS AND THREE NIGHTS + 3
By WILLIAM FREDRICK
(As
Jonah was three days and three nights in the belly of the whale; so shall the
Son
of man be three days and three nights in the heart of the earth (Matt.
12:
40).
Since Christ rose after three days (Mark 8: 31), and was in the heart of the earth three days and three nights, He must have been
buried Wednesday evening. Since the day Christ was crucified was the preparation of the
Passover, and since the preparation of the
Passover was always the day
before the feast of the Passover, and since the feast of the Passover was
always on the fifteenth day of the month, He must have been crucified and
buried on the fourteenth, because it is the day preceding the fifteenth. If
Wednesday was the fourteenth, then the preceding Saturday was the tenth, and
this is the very day John (12: 1,
12) says Jesus made His triumphal entrance.
Jesus
was crucified in the afternoon of the fourteenth, the same time the law required
the paschal lamb to be slain. He was buried about sundown, as the annual
Sabbath of the feast of the Passover drew on. It was the
preparation of the Passover when
they killed their lambs and prepared them to be eaten the following night,
which was the fifteenth. Now on the morrow, which is
the day after the Preparation, the chief priests
and the Pharisees were gathered together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, After
three days I will rise again. Command therefore
that the sepulchre be made sure until the third day (Matt. 27: 62). This occurred the morning after the
preparation of the
feast of the Passover, and it was also the morning after the crucifixion and burial of Jesus.
Since
both the preparation of the Passover and the crucifixion and burial of Jesus
occurred on the afternoon of preceding day, they must both have occurred at the same time.
The day that followed the preparation of the Passover was always a
Sabbath. And it
was the day of the Preparation, and the sabbath
drew on (Luke 23: 54). It was the preparation,
that is, the day before
the sabbath (Mark 15: 42).
Since the chief priests came to Pilate and asked for the watch the day that followed the preparation, and since the preparation
came the day
before the Sabbath, it is evident
beyond a question that they asked for the watch at the Saviours tomb on a Sabbath day.
Since the
preparation of the Passover
always came the
day before the Sabbath, and since
the annual Sabbath of the feast of the Passover always came on the fifteenth
day of the first month no matter what day of the week, it is also evident that that
Sabbath came on the fifteenth day of the first month: so it follows that the
preparation of the Passover and the crucifixion of Jesus must have taken place
on the afternoon of the fourteenth day of the first month, which was the preparation of the Passover. There is no chance
of being mistaken in this, because they killed the Passover or fourteenth day of the first month
(2 Chron. 35: 1).
We have conclusive proof in Luke
24. that Jesus after three days, and
that He was in the heart of the earth three days and three nights, and that He was buried Wednesday evening, and rose
Saturday evening.* Peter says, It is now the third day since these things came to pass
(Luke 24:
21). By this he means that it is now three days since he
was crucified and buried. If Jesus was buried Wednesday evening, the first day
since or after it occurred would be Thursday
evening, and the second day since or after would be Friday evening, and the
third day since, or after would be Saturday evening. This makes exactly three
days and three nights, and puts the resurrection after
three days; and since Saturday evening is the end of the
Jewish Sabbath, it corroborates Matthew when he says He rose in the end of the Sabbath. If Jesus were buried Friday evening, as is commonly
taught, then the first day since or after would be Saturday evening, and the
second day since would be Sunday evening. But this occurred on Sunday morning. Are Peter and Matthew both mistaken? They were there and knew all about
it; besides, being inspired writers, they should be better
witnesses than our commentators who contradict them. We are told that Jesus was in the tomb
a part of three
days and three nights, and that
is what is meant by rising after three days,
and being in the heart of the earth three days and
three nights. This theory though commonly believed is ridiculous and
absurd, and has no support in either the Old or New Testament.
* Or in the
earliest moments of Sunday, just after 6 p.m. on Saturday. The resurrection
act, taking at least some minutes, could very well cover both. The expression the Lord's Day may not prove the actual act of rising
to be so dated, so much as a day for ever identified with our Lords
appearances and resurrection triumph: nevertheless other reasons (which we do
not name now) imply a Sunday resurrection. Matt. 28: 1, while it indicates that the two Marys trod
close on the resurrection, does not quite prove that they found the tomb empty
on Saturday. - Ed. [D.M.P.]
Matthew 28. contains proof that Jesus was crucified on
Wednesday, and rose from the grave Saturday evening, which seems almost
conclusive in itself. It is in the first clause of the first verse:- In the end of the sabbath. For some reason, the Greek word translated Sabbath in
this text has the plural form in the original.
To translate it literally it should be rendered after the Sabbaths, or In the end of the
Sabbath days.
The same Greek word is used in Col. 1:
16, where it is translated Sabbath days.
If the Jews had only one Sabbath, and that always on Saturday, there could be no objection to the inference
that Jesus was crucified on Friday, because we are plainly told that it
occurred the day before the Sabbath. But the
Jews had eight Sabbaths
each year; one came every seventh day, and seven came annually at stated
times: two at the feast of the
Passover, one at the Feast of Weeks, and four in the seventh month of the year.
This being true, the inference is no
proof at all that it was on Friday, for the reason that it might have been
before another Sabbath that did not come on Saturday. Yes, more than that, the
law made the first day of the feast of the Passover a Sabbath, no matter on
that day of the week it came. It fixes the fifteenth day of the first month as
an annual Sabbath of the feast, and not a certain day of the week!
Matthew meant just what he said when he put the word
Sabbath in the Plural. Christ was in the tomb two Sabbaths. He was buried
Wednesday evening as the
Sabbath drew on. The following day,
which was Thursday, was the first Sabbath of the feast of the Passover. Then he
rose the following Saturday evening, and this was the weekly Sabbath of the
Jews. So Jesus was in the heart of the earth one annual Sabbath which came on Thursday,
and one weekly Sabbath which came on Saturday, in the end of which He rose. Sabbath means rest, and
they were both rest days.
-------
ADORATION
Jesus, my King, my everlasting joy,
Thou givest peace which nothing can destroy:
Take Thou my life, tis all I have to give;
For without Thee, my Lord, I cannot live.
Mid devious ways I feel Thy Hand on mine;
Through earthly din I hear Thy Voice Divine:
Calm and secure, theres nothing, Lord, I fear;
What power on earth can hurt, whilst Thou art near
Jesus, for Thee I have no crown but love;
Look tenderly upon me from above:
Accept the praise my soul would fain express,
Thou fairest, dearest, and my righteousness.
- LOUISE ABRAHAM
-------
REGENERATION
REVEALED
We
had travelled far, and were hungry and thirsty and fatigued. We asked water,
but they would not supply it. offered three or four buttons that still remained
on my jacket for a little milk. This also was refused. We had the prospect of
another hungry and thirsty night. When twilight drew nigh, a woman approached
from the height beyond which the village lay. She bore on her head a bundle of
wood, and had a vessel of milk in her hand. She laid them down, and returned to
the village. A second time she approached the other and larger supplies. We
asked her again and again who she was. She remained silent, until
affectionately entreated to give us a reason for such unlooked-for kindness to
strangers. The solitary tear stole down her sable cheek when she replied:- I love Him whose servants you are, and surely it is my duty
to give you a cup of cold water in His name. My heart is full, and I cannot
speak the joy I feel to see you here! I asked her how she kept the life
of God in her soul with no communion of saints. Taking a Dutch New Testament
from her bosom, received at school some years before, she replied:- This is the fountain whence I drink; this is the oil which
makes my lamp burn. - DR. MOFFAT.
-------
PERSONAL
INFLUENCE
In
religion nothing has the same effect on men as personal influence: we persuade
by what we are far more than anything we say. To the cleverest argument an
equally clever man will always produce a reply; but if you give things time,
the spell of a noble personality falling on us will change the whole current of
a life. Let any one look his own life, and he will see that the things that
have influenced him most are not reasonings or propaganda, but the
personalities of the few, it may be just one or two. It has been said of Bishop Butler that he moved through the
gay throng at St. Jamess like a being from another world. When Robert Hall
preached in the Leicestershire inn parlour, the innkeeper said that he made
that parlour become a gate of heaven.
His
biographers tell us that Fenelon lived in
such intimate fellowship with God that his very face shone. Lord Peterborough, a sceptic, was
obliged to spend the night with him at an inn. In the morning he rushed away,
saying, If I stay another night with that man, I
shall be a Christian in spite of myself.
Here
then is an opportunity for us all, even the least. And who that has known if it
is only the less frequented paths of Christian service, the quieter valleys among
the hills; and has often seen in communities of simple folk as near a
reproduction of the first Christian churches as the world contains, and has
felt in many an unexpected place the impetus of holy lives - who that has known
if it is only this will lose heart? All such lives, the least and the greatest,
whether in the village or in the crowded town, are in the succession of that
perfect Life which overcame the world. - A.
T. S. J.
*
* *
43
GOD AND DICTATORSHIP
By D. M. PANTON,
B.A.
To-day, in earths closing age, we are confronted with
dictatorships as absolute as any the world has ever known, arising on all
hands; and in the dawn of world empire, in a body of revelations uncovering the
germs, the fountains, of all later world rule, we discover the astonishing fact
that human dictatorship the most absolute can be the direct gift of Heaven. The
autocracy granted to Nebuchadnezzar by God ran to the utmost limit of the
world, and it was an autocracy with no check or limit. Thou, O king, art king of kings,
unto whom the God of heaven hath given the kingdom,
and wheresoever the children of men dwell, He hath made thee to rule over them all (Dan. 2: 37).
As universal empire could not be granted
in more explicit or comprehensive terms, so the autocracy was without limit
absolute. All
the peoples, nations, and languages trembled and feared before him: whom
he would he slew, and whom he would he kept alive (Dan.
5: 19). It is a unique dictatorship in that it is granted
openly and verbally by the Most High Himself; and what is secret and invisible
in all other dictatorships is here broadcast by Angels, at the very fountain of
human Empire. Dictatorship can be a direct gift from Heaven: absolute power, in
the hands of absolute goodness, can be nothing but good.
THE IMAGE
Immediately
the peril of so enormous a power in human hands emerges: pride creates the
hugest image yet erected on the plains of earth. Nebuchadnezzar made an image - the word is properly an
image in human likeness (Keil):-
presumably an image of himself, for it is distinguished throughout from his gods - whose height was
threescore cubits (Dan. 3: 1), or a hundred feet high, visible, on the
flat plains of Dura, for thirteen miles. * In modern days we have had as convincing a proof of
the passion for a dictators statue as could be conceived. Islam, bitterly,
fanatically opposed, on principle, to the most innocent statue, regards any
likeness of the human form as sacrilege; yet it is of the Ottoman Empire that a
returned traveller says, of the Ghazis statue everywhere:- A year hence the traveller in Turkey will fancy himself in a
nation-wide hall of statuary in which the sculptures will be identical in face,
endlessly repeated, like the pursuing creatures in some dreadful dream.
So Sir Evelyn Wrench, returning from
* Something
indistinguishable from emperor-worship was open and established by the reign of
Darius, when (Dan. 6: 12)
an edict issued to the whole world forbade prayer to any god for thirty days
except to Darius himself.
PERSECUTION
The
Image precipitates at once the age-long collision between the faithful people
of God of every age and a State that trenches on the Divine. Though withdrawn
from all nations, Gods saints - Israel under the old dispensation, the Church
under the new - recognize, beyond the State, God, and so yield the State a
happy submission; but with the Imperial edict - Fall down and worship the golden image - persecution is born. Persecution is born when the
State thwarts God, and man soars into the regions of Deity; ultimately stablishing a State Religion which - as loyal citizenship
is identified with religious worship - is made compulsory. So therefore, in
this drama of the Empire of all ages, Divine power is pictured in vivid scenes
- God stopping the mouths of lions, the most terrible of beasts, and quenching
the power of fire, the most terrible of the elements; and the ideal of
religious liberty is temporarily won. * Nebuchadnezzar spake and said, There is no other God that can
deliver after this sort (Dan. 3: 29).
* Nebuchadnezzar
is the first great Anti-Semite in history, as he is also the forecast of the
last; and as the Babylonian destroyed a Temple which God had abandoned - a feat
repeated by the Roman Titus - so as much of the Spiritual Temple as remains on
earth after God has withdrawn His protecting care at the first rapture the
Roman-Babylonian Antichrist will destroy (Rev. 12: 17), thus perfectly fulfilling the type. For
the Church after rapture - doubtless largely represented by the
THE WATCHERS
The
scene now shifts to heaven; and a unique revelation is given of international control by councils of Angels. The sentence is by decree of the watchers - vigilant angels, on sleepless watch, in charge of
nations; as the prince of Persia, or the prince of Greece (Dan. 10: 20) - and the demand by the word
of the holy ones - Heavens holy ones (Jude 14) as distinct from the unholy
Principalities and Powers equally vigilant and alert - to the intent that the living
may know that the Most High ruleth in the kingdom of men (Dan. 4: 17). As the Law of Sinai was ordained through angels (Gal. 3: 19),
so also is the law of nations: councils occur regularly of the Sons of God on
high (Job 1:
6): these demand
and decree, and enforce the counsels of the Most High. The king saw a watcher and an
holy one coming down from heaven, and saying, Hew down the tree, and
destroy it (verse 23).
In this drama of empire alone is the curtain drawn aside from the massed
angelic agencies handling and shaping the destinies of whole nations.
BRUTALITY
It is possible to have the power of a giant without
using it as a giant; but the Holy Spirit, through Daniel, puts His finger on
the constant disease of dictatorship - mercilessness. O king, break off thy sins by righteousness - just rule - and thine iniquities by SHOWING
MERCY to the poor. The temptation is
overwhelming. A despotic government of the present
day, says the Contemporary Review (Sept., 1933), commands all the instruments of power and coercion. Freedom can be
destroyed and the country be converted into a prison within a few hours. The
absolute control of Press, radio, and films means that the nation is kept
prisoners in their own land. The mercilessness, the brutal absence of
all pity, was embodied in perhaps the greatest of all dictators, - Julius
Caesar, whose enormous statue- only less colossal than that of Mussolini himself - was erected a month
ago as one of the models of modern Rome. In one
instance, says the Quarterly Review (July, 1933), 39,200 men, women, and children
were put to the sword in one night; and Caesar writes as though he had no more
responsibility for it than for a storm of wind or rain. Measure from this, if
you can, the total of human agony represented by Plutarchs summary statement:- In ten years of war Julius Caesar took cities
by assault, conquered 300 tribes, fought pitched battles at different times
with 3 millions of men of whom 1 million were slain and 1 million taken captive
and enslaved as prisoners. It is the worship of mere power. Lady Drummond Hay, alone with Signor Mussolini, asked:- Why you work with Julius Caesar looking over your shoulder
all the time? (In a little niche in the wall is a bust of Julius
Caesar). Mussolinis face took on an inspired
expression, his eyes a curious, dreamy look, and his voice sounded strangely
moved as he replied, almost reverently, He- he is my ideal, my master -Julius
Caesar, the greatest man that ever lived!
THE CRASH
So
now the dictators intoxicated pride confronts God. At the end of twelve months - so our Lord gave a twelve months probation to the
fig-tree (Luke 13:
9) - the king spake, Is not this great Babylon,
which I have built? a challenge strikingly confirmed, in modern days, by
the fact that the great majority of bricks unearthed by excavators bear the
words - Nebuchadnezzar, the Son of Nabopolassar.*
Instantly the thunderbolt falls. While the word was in the kings mouth, there fell a voice from heaven saying, O Nebuchadnezzar, the kingdom
is departed from thee! The form
the judgment took is extraordinarily impressive. He was driven from men, and did eat grass as oxen. ** The prophecies of Daniel first picture human Empire
as one colossal Man, Gods image entrusted with the royalty of the world;
but afterwards they portray the successive Empires as wild beasts,
Apocalyptic prophecy enshrining the Wild Beast himself: so the first World
Empire becomes a wild beast, and the last arrives a Wild Beast. The
monarchy of the whole earth is safe only in the hands of the Lamb of God.
* A Caesar
(Augustus) but echoes the cry of a Nebuchadnezzar:- I
found
** A disproportionate number of the Caesars became
insane. It may yet become significant that eight years ago (Spectator,
Sept. 1, 1933), in Sweden General Goring was confined in a lunatic asylum,
and six months later was certified by a doctor to be a morphine addict. Lenins
end startlingly resembled the Chaldeans lycanthropy.
The once-powerful Dictator of Red Russia spent his
last days of activity, says Sir
Percival Phillips (Daily Mail,
Feb. 1, 1924), crawling on all fours like a beast,
and shouting repeatedly, - God save
RESTORATION
What
a world of revelation lies in (verse 15) the iron-bound stump! All judgment on this side of
eternity is only mercy disguised: no prophecy of evil is ever given except to
defeat itself. And I, Nebuchadnezzar,
lifted up mine eyes unto heaven, and I blessed the Most High Sanity can be lost
through pride, but the pride can be lost in insanity. The Septuagint Version is very beautiful:- And after seven years I gave my soul to
prayer, and
besought concerning my sins in presence of the Lord. Instantly to Nebuchadnezzar returned, not only his sanity, but his
Empire; for God - entrusted power, even in an unexampled dictatorship, can be
the glory of the Most High, and (as we shall learn in Messiahs [millennial] Reign) to
the worlds richest blessing.
A DICTATORS
DOXOLOGY
So
now, through Nebuchadnezzars lips, is poured a magnificent doxology which
summarizes for all time the soul of righteous Empire. Whether a government is constitutional
or proletarian or despotic is largely immaterial if only it is a flower opening
Godward, a parliament or a palace basking in the sunshine of Heaven.
Nebuchadnezzars rescript is one of the oldest, as it is one of the most
wonderful, documents in the world; it is issued to all nations by the one man
who could see that it reached every race and clime; it is as extra-ordinary a
State Paper as was ever issued; it is the record of the purging of the most
absolute dictatorship the world has known: it is one of the noblest confessions
ever made; it is as tender and touching in its humility as the Throne is
splendid and exalted from which it issues; and it is a description of God's
sovereignty probably never excelled:-
NEBUCHADNEZZAR THE KING, UNTO ALL THE PEOPLES, NATIONS
AND LANGUAGES, THAT DWELL IN ALL THE EARTH; PEACE BE MULTIPLIED UNTO YOU.
IT HATH SEEMED GOOD UNTO ME TO SHEW THE SIGNS AND WONDERS THAT THE MOST HIGH
GOD HATH WROGHT TOWARD ME. HOW GREAT ARE HIS
SIGNS! AND HOW MIGHTY ARE HIS WONDERS! HIS KINGDOM IS AN
*
* *
44
SON OF GOD + 1
To a man cast out by the synagogue the Lord Jesus,
having carefully sought him out, and facing him alone, put a question fearfully
pregnant, and implying measureless depths and incalculable eternities. Before
the blind mans startled gaze Jesus brings a Being utterly unique, echoes of
Whom had floated through the Bible for thousands of years: the Lord assumes, in
His question, the existence of a lonely, faith, challenging, worship-claiming.
Being somewhere in the universe, with Whom He confronts the isolated human soul
with whom He is dealing. DOST THOU BELIEVE
ON THE SON OF GOD? (John 9: 35).
Dost thou
- as if, for the moment, the man was the only soul in the Universe - believe - for heaven is divided from hell not by knowledge
but by faith - on the Son of
God - not a creed, nor an ism,
nor a set of dogmas, but on this Wonder-being from out of Eternity? It is a
question which, sooner or later, no one can elude or escape: it is a question
which each man must answer alone: it is a question to which there can be only
one of two answers - Yes or No.
Now
the blind man, in his counter-question, not only embodies for ever exactly what
every honest keen inquiring soul asks; but he simultaneously draws from the
Lord an instant and complete answer. And who is the Lord, that I may believe on him? - tell me, in
order that I may
believe on Him; not that I may ponder, or speculate, or discuss, or mock, but believe: only show me the truth, only reveal to
me the Man, and He shall have my instant faith: I will believe the moment I
really know Who He is. Instantly flashes forth one of the astounding answers of
eternity. Jesus
said unto him, Thou hast both seen him, AND HE IT IS THAT SPEAKETH WITH THEE.
The once-blind man was actually looking
into the face of the Son of God.
The
counter-question which the man puts to the Lord is a search-light, a telescope,
turned on eternity. Who is he, Lord?
It is a question that no one had been able to answer for four thousand years:- Who hath ascended up into
heaven? What is his name,* and what is his Sons name? (Prov. 30: 4). It is most illuminating that Jesus was at once
recognized by the only persons who had ever seen Him. When eyes from another
world, to whom its secrets are an open book, saw Him in Galilee, before they
could repress the truth, it had escaped them:- The unclean spirits, whensoever they beheld him, fell
down before him, and cried, saying, THOU ART THE SON OF GOD (Mark 3: 11). This reveals that Jesus was the Eternal Son ages
before His human birth; and He is
named so in the Second
Psalm. Kiss the Son, lest he be angry, and ye perish in the way, for
his wrath will soon be kindled (Psa. 2: 12). He was the Son before ever He entered the world, for
before He came God said, - I will send my beloved Son (Luke 20: 13). And
it is this Son who has so come. For God has sent his only-begotten Son into the world, that we might live through him (1 John 4: 9): the only-begotten Son,
which is in the bosom of the Father (John 1: 18), therefore so a Son that there is no other; a Being so tremendous
that it is written - No one knoweth who the Son is, save the Father (Luke 10: 22).
The Lord Jesus says, I am He.
* It is most
extraordinary, yet exactly consonant with the truth of the Trinity, that to no
person in the Godhead (before the Incarnation) is any distinguishing name
attached; for Elohim, El Shaddai and Jehovah are the names of each and all,
since the Godhead is but one; and the Father,
the Son, and the
Spirit, while these represent persons, actually express only
relationships: but no sooner has te Son become Man
than we read - And thou shalt call his name Jesus
- thus answering the age-old question at last - What
is the Sons name?
But
now a second seal is set upon the Lord as the Son of God. Before His birth
these words were said to Mary:-The Holy Ghost shall come upon thee, and the power of the
Most High shall overshadow thee: wherefore also that which is to be born shall be called holy, the
Son of God (Luke 1: 35).
The Fatherhood in eternity becomes again the Fatherhood in time. Through His
mother the Lord became the Son of Man - the title He loved best; but the
Paternity guarded for ever the infinitely sublimer fact, and only duplicated,
in a new sphere, the Divine Sonship. And we are here met by an extraordinary
fact. To place the identity beyond all doubt, twice - at the opening of His
ministry, and at the forecast of the [millennial] Kingdom
given on the Mount of Transfiguration as actual, palpable evidence, solitary
throughout the ages, the Voice of God audibly authenticated Jesus as the Son of
God. As the Holy Ghost settled, as a dove, on His brow, lo, a voice out of the
heavens, saying, This is My beloved Son: not, Thou art my Son, but This is my Son; for it was a voice to John, not to Jesus; and it was
to identify, among the vast crowds by the Jordan, exactly which was the Son of
God. And again on the Mount of Transfiguration, as a voice came out of the
cloud, saying, This is My Son, My chosen. The Voice falls at the exactly critical moment. When the voice came, Jesus was found alone. THIS is my Son: which? Elijah and Moses instantly vanish; and they saw no man, save Jesus only.
Son, not by creation, as the angels; nor by adoption, as the saints; nor by the
miraculous conception, though that redoubles the Sonship; nor by resurrection,
for that had not yet occurred: but the Only-begotten, in the
sense in which there is no other Son of God; co-eternal, co-essential.
A
third seal has been set on the Lord Jesus as the Son of God. The resurrection
stamps a fresh Sonship, and by the same act seals both the preceding Sonships. God raised up Jesus; as also it is
written in the second psalm, Thou art my Son, this day - no
timeless begetting, no dateless sonship - have I BEGOTTEN
thee (Acts 13: 33), a grave-born, tomb-begotten
Son of God. So also the resurrection authenticates, makes indubitable, the
preceding Sonships. For Paul says (
Now
the clash of Heaven and Hell in every soul is over this point. The blind man
was confronted with the fearful dilemma which confronts every human soul -
confession or charging Christ with blasphemy. God has confessed before men,
literally and audibly, that Jesus is the Son of God. Testimony which God has
Himself given audibly, and sealed by the most stupendous of all miracles, must
concern the most vital fact that man can know. For the alternative is charging
Jesus with blasphemy. I said, I am the Son of God
(John 10: 36),
which, if not true, is blasphemous; as the Jews rightly said, - Thou, being a man, makest thyself
God. So then Jesus replies, Say ye of Him whom the
Father sanctified and sent into the world, Thou
blasphemest? (Mark 14: 64).
All of us may shrink inexpressibly from such a choice, yet we cannot avoid it; it
is a choice between a sinner above all sinners, and the Sinless One whom the
Father sanctified and sent into the world. Which do you say it is?
Finally,
since Scripture lodges our salvation in the fact, confession of its truth is
made by God a test of salvation. Scripture lodges salvation in the fact. God sent His SON into the world, that we might live through him (1 John 4: 9) the Father sent THE SON to be the saviour of the world (1 John 4: 14): He sent THE SON to be the propitiation for our
sins (1
John 4: 9, 10, 14): therefore He
that hath THE SON hath the life
(1 John 5: 12). So
then the confession of this truth is made a test of salvation:- WHOSOEVER
SHALL CONFESS THAT JESUS IS THE SON OF GOD, GOD DWELLETH IN HIM, AND HE IN GOD (1 John 4: 15).
Thus
the Scripture answers amply, decisively, the question of the hungry, aching,
nameless soul. Who
is he, Lord? When Helen
Keller, deaf and dumb and blind from birth, and taught by a miracle of
education, was told by Bishop Phillips of the love of God, she exclaimed:- I knew it all before; but I did not know His name. So the Lords question now comes home
with tenfold force. Dost thou - for in the long run, the soul and God are as alone
as Christ and the man - believe - for even
if the whole world is lost, thou canst be saved - on the Son of God?
- no dead creed, or lifeless formula, but a living, loving Lord, the crucified,
risen, Divine Redeemer, THE SON OF GOD?
The question has only one answer: it must be either Yes or No. We cannot believe
on Jesus if we do not believe Jesus. The blind asks, - Who is he, Lord? Jesus
replies - Thou
hast both seen him, and he it is that speaketh
with thee. Immediately the man cries, Lord, I believe. Believe
what? JESUS. The moment we see Who He
is, it is not the creeds we believe, nor the Church, nor the preacher: it is Jesus
Himself.
So there has passed before us the whole
history of the saving a soul in a swift, pregnant drama. The challenge - Dost thou believe on the Son
of God? - the inquiry - Who is he,
Lord, that I may believe
on him? - the revelation - Thou hast both seen him,
and he it is that speaketh with thee; the confession - Lord, I believe. And he worshipped
him. As the awful drama of
-------
AN ADVENT
DATE
A
signal example of failure to test a spirit is once more before us. A Christian
brother desperately in earnest, and weighted with what he believed to be a
portentous revelation, issued a prophecy,
which falls due as this DAWN reaches our readers. He says:- God Who mocks no man has caused me positively to affirm and
declare that at some time just before or just after June the 12th
our Lord Jesus Christ shall rise up from the right hand of God and descend to a
point over this earth to gather to Himself, in less than one second of time,
every man, woman, and child upon this earth who believes truly in Jesus Christ
our Lord.
Simultaneously, though unconsciously, Mr. A. E. Ware gives away the secret. A
spirit untested, unchallenged, is accepted as the Divine Spirit, with the
deeply planned consequent Prophecy discredited, and the Second consequent
disaster - Prophecy discredited, and the
Second Coming made a laughing stock. Mr. Ware says:- I went to bed one Saturday night with my mind much occupied
with other matters. Exactly at three oclock in the night or early on the
Sunday morning, as we would say, I was awakened to find myself conscious that
an unseen power was directing my mind. I was conscious that I was receiving a
form of guidance which was supernatural.* The result of the prophecy reveals its source.
* The Immediate Prospects of Mankind, pp 22,29
*
* *
45
THE MARTYRS OF
* This account is taken from Lives of
the Saints. By Baring-Gould.
The
story of the martyrs of
The
persecution began in Fingo, when the Governor, with
assumed gentleness, issued certain papers for all his subjects to sign.
Banishment was at first the penalty for refusal; but soon the choice was
between apostasy and death. John and
Simon, two noblemen, were chosen as
examples of severity to the rest. Both were friends of the Governor, who did
what he could to save them. If they would but feign compliance to the Kings decree- or
have the ceremony privately performed at their own houses - or bribe the bonze
to allow it to be supposed that he had received their recantation -
each of these alternatives was urged and rejected.
The
execution of John took place in the presence of the Governor. From the chamber,
still reeking with the blood of one friend, he reluctantly went to the house of
the other. Simon was quietly conversing with his mother when the Governor
entered, and the latter could not refrain from beseeching that lady to have
pity upon them both, and by advising compliance with the Kings commands, to
spare herself the anguish of losing a son, and him that of imbruing hands in
the blood of a friend. The appeal was made in vain; the Governor left the
house, indignantly declaring that by her obstinacy she was guilty of the death
of her son. Another nobleman entered soon afterwards, charged with the
execution of the sentence, whom Simon - knowing well his errand - received with
an affectionate smile. Accompanied by three church officers whom he had
summoned to be present, and followed by his disconsolate servants, he walked
between his wife and his mother to the hall where the execution was to take
place, and the nobleman who acted as executioner took off his head at a single
blow. Twenty-four hours had not elapsed before his wife, Agnes, and his mother (both of whom had continued in prayer,
foreseeing what would happen), were told that they were to die on the cross;
the officer who bore the tidings bringing with him Magdalen, the wife of John, and Luis, a little adopted child of the latter, who were similarly
condemned.
With
eager joy the prisoners embraced each other, praising and thanking God, not
only that they were to suffer for Jesus, but also that they were to suffer on a
cross like Jesus; and thus, robed in their best attire, they set off for the
place of execution in palanquins which the guard had provided. Jane, Simon#s
mother, spoke from her cross with so much force and eloquence that the
presiding officer, fearing the effect of her words upon the people, had her
stabbed without waiting for the rest of the victims. Luis and Magdalen were
tied up next. They bound the child so violently that he could not refrain from
shrieking, but when they asked him if he was afraid to die, he said he was not;
and so they took and set him up directly opposite his mother. For a brief
interval the two sufferers gazed silently on each other; then, summoning all
her strength, she said, Son, we are going to Heaven:
take courage. The executioner struck at him first, but missed his aim;
and more than ever fearing for his constancy, Magdalen exhorted him from her
cross, while Micshael
- one of the Christians - standing at its foot, spoke words of comfort to him.
But the child needed not their urging; he did not shriek again, nor did he
shrink, but waited patiently till a second blow had pierced him through and
through; and the lance was directly afterwards plunged into the heart of his
mother. The fair and youthful Agnes remained, kneeling, as when she first
reached the place of execution, for no one yet had had the courage to approach
her; and finding at last none sought to bind her, she went herself and laid her
gently and modestly down upon her cross. There she lay, waiting for her hour, until
at length some of the spectators, induced partly by a bribe offered by the
executioners, but chiefly by a bigoted hatred of her religion, bound her and
lifted up her cross, and then struck her blow after blow until beneath their
rude and unaccustomed hands she painfully expired.
The
church officers who had witnessed the martyrdom of Simon and his family were
the next to suffer. The Governor, infuriated by the loss of his friends,
resolved to wreak his vengeance on all who professed their religion. What shall I do with these men? he cried, death they rejoice in as the acquisition of an empire, and
they go to exile as to freedom. I will contrive for them a fate which shall
make death a boon be desired but not to be attained.
Within
the city walls was a prison which the King had constructed for the reception of
his debtors. Open on every side, its inmates were exposed to the curious gaze
of the passing crowds, and to the suffering of alternate heat and cold as
summer and winter revolved over their heads. There prisoners lay upon heaps of
horrible filth, for the monster would never permit the cleansing of these
loathsome places. Into this den of suffering the Governor cast the three
Christians. Here they lingered for years, feeding upon dry crusts and filthy
water until at length one died, and then the tyrant-weary of such willing
victims - commanded the other two to be cut in pieces.
According
to the usual custom of Japan, the martyrs children were condemned to suffer
with them, and this they regarded as a welcome boon, for they set the spiritual
above the temporal welfare of their children, and they learned to rejoice in
the double condemnation which, by uniting the fate of their little ones with
their own, snatched them from every future chance of perversion and assured them of place the Kingdom of Christ.
One of these little victims was sleeping when they fetched him; he was only six
years old, and so tiny that he had to run as fast as he could to keep up with
soldier who conducted him to execution. Another, the five-year-old Ignatius, as he waited his turn and
watched brothers fingers falling joint by joint beneath the knife of the
executioner, said: How beautiful your hand looks,
brother, thus mutilated for the sake of Jesus Christ. Yet another -
James - a boy of eleven, condemned to die at stake, was freed by the burning of
the cords. Every eye riveted on the child to see whether he would stand of own
free will in that scorching furnace. A moments pause - he leaves his stake;
but it is only to run through the dense flames until he has reached and flung
his arms around his mother, herself a
victim, who finds strength in the midst of
her own tortures to speak words of courage to her little one until death releases them.
Two
young confessors from among a company of martyrs suffering death by very slow
fire, simultaneously and as if from an absolute physical inability to endure
such frightful torture any longer, rushed out of the flames and threw
themselves at the feet of the Governor imploring his mercy. They, did not,
however, ask for life; they asked only for an easier and quicker death. But
poor as was the boon it was denied them, save upon the condition of apostasy,
which they would not accept, and they were flung back into the flames.
On
one occasion a nobleman of the highest rank, his wife and their six young
children, with upwards of forty other Christians, were sent to the stake. It
was dark night before fire was set to their several piles; but as soon as the
smoke had cleared away the martyrs were seen amid the bright flames in which
they stood, with eyes fixed on heaven, their forms motionless and erect as
though they had been chiselled out of stone. In very horror the spectators were
silent, and the hush of death was upon the midnight air, when suddenly from out
of that fiery furnace a flood of melody was poured - men and women and children
singing the praises of the living God as sweetly and with notes as true as
though the red and thirsty flames had been but the dews of heaven upon their
brows. The sighs and prayers of the Christian watchers, which could no longer
be repressed, the shouts and execrations of the soldiers and executioners, soon
mingled with this death-song. The music of that marvellous choir died gradually
away; the sudden failing of each gladsome voice, the silent sinking of each
upright form telling that another and yet another had yielded to his doom.
From
the cross to which they had bound her, Thecla (such was the mothers name) still kept her eyes
fixed upon her children, animating them by gentle smiles and words of comfort
to suffer well; while the youngest, an infant only three years old, she held
with superhuman courage in her arms during the whole of the terrible scene that
followed. Her own anguish had no power to extort a single sigh from her lips;
but those who watched her wept to see the useless efforts which she made to
diminish the sufferings of her babe. She caressed it, soothed it, hushed its
cries, wiped away its tears, sought with her own hands to shelter its tender
face from the terrible contact of the fire, and died at last with the little
victim so closely folded to her
bosom, that it was afterwards found almost impossible to separate the bodies of
mother and child.
These
are only specimens of the martyrdoms which, during his period, continually took
place in
Many failed, but hundreds and thousands persevered
to the end, winning their crown by a long-suffering and patience which, even in the primitive Church, was never surpassed.
-------
Woe unto the wicked! for the reward of his hands shall be given him. Say to the righteous: they shall eat the fruit their doings. Seeing it is a
righteous thing with God to recompense tribulation to them that trouble you; and to you who are
troubled, rest, when the Lord Jesus shall be revealed from heaven with His
mighty angels (Isa. 3; 1 Thess. 2: 1).
*
* *
46
GRACE MEETING NEED + 1
With
David I thankfully confess that my cup of happiness runneth over. To the
afflicted I would say out of a full heart, go and help your clergyman; ask him
to give you something, however small, to do for Christs sake; lose yourself to
find yourself, and your despondency will vanish. Our Lord will not allow you to
dwell in the shadow-land.
This
testimony is borne by one (deaf since he was five years old) who, for some
twenty years had suffered intensely, at times, from bodily pain. Seeing that
several persons afflicted with deafness had given expression to a feeling of
isolation and despondency, and having himself - though similarly afflicted -
found the joy of which he speaks, he witnesses thus to the truth of the promise
first given to an afflicted apostle:- My grace is sufficient for thee; for my strength is made perfect in weakness.
But I am blind, some child of God may sorrowfully
reply; is not blindness worse than deafness?
Who shall dare to say? The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy. Certainly only the Lord, and those who have personal
experience, can fully measure the bitterness of either affliction; and what
stranger from the covenants of promise could enter into the joy of the blind
hymn-writer, Fanny Crosby? Writing
of the physician who unwittingly caused her blindness, she says: I have heard that he never ceased expressing his regret at
the occurrence; and that it was one of the sorrows of his life. But if I could
meet him now, I would say, Thank you,
thank you, over and over again, for making me blind. ... Although it may
have been a blunder on the physicians part, it was no mistake on Gods. I
verily believe it was His intention that I should live my days in physical
darkness, so as to be better
prepared to sing His praises and incite others so to do. And again,
when somebody said to her: You never refer to your
affliction in your hymns, unless it is in the one entitled All the Way MY Saviour Leads Me,
her reply was, I
never thought of my affliction while writing that hymn; we need the Saviour
to lead us even if we can see, and the bright smile that played
upon the face of the blind hymn-writer revealed
the fact that Christ was ever guiding her.
* * *
* *
Oh, General, what a calamity! exclaimed his chaplain
to General Stonewall
You see me wounded, but not depressed, not unhappy. I
believe it has been according to Gods holy will, and I acquiesce entirely in
it. You may think it strange, but you never saw me more perfectly contented
than I am to-day, for I am sure my heavenly Father designs this affliction for
my good. I am perfectly satisfied that either in this life or in that which is
to come, I shall discover that what is now regarded as a calamity is a
blessing. I can wait until God, in His own time, shall make known to me the
object He has in thus afflicting me. But why should I not rather rejoice in it
as a blessing and not look on it as a calamity at all? If it were in my power to replace
my arm, I would not dare to do it unless I could know it was the will of my
heavenly Father.
* * *
* *
I was face to face with
death, writes a business man, and shrinking
from it with something approaching to dismay; my natural strength and courage
had completely failed me, although I had for many years been a firm believer in
the God and Father of our Lord Jesus Christ. In my extremity I yielded to an inward prompting to throw
myself in utter abandonment into the everlasting arms. The result was
instantaneous and marvellous. Such a wonderful calmness and supernatural peace
took possession of me that the watchers by my bedside were astonished to
witness the transformation. The illness continued unabated, with the same
alarming daily loss of blood, and I sank into a condition of excessive bodily
weakness till at length I heard with my inward ear a still small voice bidding
me breathe quietly and rhythmically. I
obeyed; the haemorrhage instantly stopped; a specialist found to the
surprise of all concerned that his offices were not needed. From that moment I began to make a good
recovery which still continues.
But what I should like to
publish from the housetops if I could is the, to me, awe-inspiring and
deeply-moving realization that I met God face to face in the valley of the
shadow of death. It was an experience I was quite unprepared for. Every trace
of fear of death was taken from me, swallowed up in the discovery of the nearness and all-sufficiency of God. The words
of the Psalmist came home to me with overwhelming force: Though I walk through the valley of the
shadow of death I will fear no evil, for Thou art with me. I would reverently and earnestly affirm
from the first-hand knowledge I have now gained through my
never-to-be-forgotten experience, that God is real, that I am His, and that He will sustain all those, His little ones, who put their
trust in Him, in every trial, every difficulty, and
bring us safe home at last.
* * *
* *
A
young Canadian of twenty-seven - a teacher, first in the public schools of
About
this time there gradually came to him as he lay there, almost physically
helpless, a persistent longing to do something worth while, and many were the
prayers that went up to the throne of grace asking that God might still make
him a chosen vessel for some good purpose.
For
the next four years he wrote many articles, sketches, short stories and several
serials for Sunday-school papers and other periodicals. The savings he had previously
earned during his teaching had long before this become exhausted, and his
parents (who owned only a small farm) never expected their boy would be able to
earn another cent for himself; moreover, he was a real financial burden to
them.
He
had never even dreamed of being a writer - never thought he had any ability
along that line at all; but God was opening a channel for his talent. At first
most of his manuscripts (dictated to a little neighbour girl whom he taught
shorthand, typewriting, and bookkeeping in exchange for her services) were
returned to him, and he was often discouraged; but, gradually more and more of
them were accepted - and paid for - and it was not long before he was paying
for his board, buying some needed articles for the home, and finally, a
wheel-chair for himself. He wrote with a pencil and pad in bed during the
mornings, and in the afternoons was placed in his chair; and from this time on
he began teaching one, two, three, four - as many as sixteen young people
commercial and shorthand work for half days only. As his outlook widened, he
was enabled, crippled as he was, to take up Sunday School work, and for fifteen
years he has been superintendent, in his wheel-chair, of a village Sunday
School where the Bible is taught as the inspired Book from cover to cover.
* * *
* *
If
Gods grace can cause His weak children to triumph in the face of death, or of
that which seems to many even more dismaying - life-long helplessness - the
same grace is able to make them more than conquerors over what the world
regards as the most adverse
circumstances. I was aghast, writes a
Christian lady, to read the opinion of one of the
leading men of the Church that the promise of Christ, All these things shall be added unto you, was doubtful in the experience of the
individual Christian or the community in view of the plight of many Christians.
Such teaching undermines the whole foundation of the Christian faith. Either
Christ spoke the truth or He did not. Surely His words are to be relied upon?
And if true when He spoke them, they are true for yesterday, to-day and for
ever. For all times and under all conditions.
But to come down to the ordinary life of a very ordinary
woman. Five years ago I was left, through circumstances for which I was not
responsible, without any certain future, without money to buy as much as a
postage stamp, clean up against a seeming blank wall. I was over sixty,
Victorian, brought up to no profession, but entirely believing in my Bible from
beginning to end.
I cannot tell you all the ups and downs of that five years
experiences. I had difficulties, troubles. He told me no less. But the difficulties strengthened my faith, developed my character and braced me up as
nothing else could have done. To-day - well, I dont possess a motor-car
nor a bank balance. But I have friends, love, sufficient good food and good
clothes, health, a comfortable bed, a contented mind, a keen enjoyment of the
beauties of Nature, a keen interest in the affairs of the world. Occasionally I
arrive once more very near to lacking the wherewithal to buy a postage stamp.
But I claim that all these things have been added to me. And as far as I can see into the lives and inner
histories of other Christian friends, the same thing is true for them. For things are not as they appear. In death is life, in trouble cheer, so faith is conqueror still.
The thought that Christ did not really mean what He said
would have overwhelmed me when I began to build my life up again five years
ago. And it is my conviction that we are not relying on shifting sands and
uncertainties, and that ALL HIS PROMISES
ARE SURE!
-------
GODS WAY IS BEST
By AUSTIN W. CONKLIN
I
know not where my Lord may lead -
Oer
barren plain, or grassy mead;
Through
valley, or on mountain crest;
But
where He leads, I
know tis best.
I
know not what a day may bring
Of
Perfect health, or suffering;
Of
rich delights or deep distress,
Keen disappointment or success.
Nor
do I know at morning sun
If
life shall last till day is done.
But
this I know - come toil or rest,
God
always sends me what is best.
God
often sends me joy through pain;
Through bitter loss, divinest gain.
Yet
through it all - dark days or bright
-
I
know my Father leads aright.
And
when lifes evening shadows fall,
And
I shall hear the final call,
Ill lean my head upon His breast,
And
say, Dear Lord, Thy
way is best!
- Methodist
Protestant Recorder,
*
* *
47
THE JEW FIRST
By DR. C.
K. MOWLL
The Jew first? The downtrodden,
persecuted, despised, outcast Jew first? The world says No.
God says Yes. The world. has tried hard to cast down
the Jew and cast him out, but in the plan and purpose of God he has been first
and he will be first.
I.
Think
first of all of The Jew first
- as the Object of Gods Choice. Which was the nation upon which God set His choice, and through whom,
in Sovereign Grace, He decided to work out His plans and purposes? Was it not
the Jewish nation? Yes, the Lord chose this nation to be a peculiar people unto
Himself, above all the nations upon the earth (Deut. 7: 6, and 14: 2).
II.
Then
with profound thankfulness remember The Jew first
- as the Guardian of Gods Word. What a debt we owe to the Jewish nation for the care
with which they preserved and passed on the God-given Scriptures. They were the
first nation to receive them, and how
carefully they guarded them. Unto them were committed the oracles of God (Rom. 3: 2), and with what blessing to the world did they fulfil
their trust!
III.
Look, too, at The
Jew first - as the Proof of Gods Faithfulness. Is there
any nation in the world which can claim priority over t he Jewish nation as proving the faithfulness of God? How fully has
He carried out His promises to them and His predictions regarding them! Joshua
could say at the close of his life, Not one thing hath failed of all the good things which the
Lord your God spake concerning you; all are come to pass unto you, and not one
thing hath failed thereof (Josh. 23: 14). Study the Jew first if you would see
an outstanding proof of the faithfulness of God.
IV.
And
consider The Jew first - as the Solution of Gods
Pictures. What illumination is thrown upon the record of Cain
and Abel, Esau and Jacob, the elder brother and the prodigal,
and other stories, if the firstborn is taken as a picture of the Jews! Consider
how their treatment of the Lord Jesus Christ runs parallel with that meted out
by Cain to Abel, how God has set a mark upon them, and how in the coming of
Seth instead of Abel (Gen. 4: 25) there is a foreshadowing of the Resurrection.
Consider how, like Esau, they lost the blessing they might have had. Consider
how, like the elder brother, they rejoiced not that there was a welcome in the
Father's Home for the returning wanderer.
V.
Nor
must you forget The Jew first - as the Channel of Gods Gift. The Lord
Jesus, your Saviour and mine, born as He was of a Virgin, belonged to the
Jewish race, and recognized as His earthly father a man of the same nation.
Does not this great fact alone entitle the Jewish nation to be
considered first?
VI.
And further,
reflect on The Jew first - as the Recipient of
Gods Salvation. Listen to
Peter as he addresses the men of Israel in Acts 3: 26; Unto you first he says, God, having raised up His Son Jesus, sent Him to bless you, in
turning away every one of you from his iniquities. It was in
VII.
But then there is The Jew first
- as the Clue to Gods Plans. The budding of the fig tree, the
re-awakening of the Jewish nation, the return (in unbelief) of the Jew to his
own land, this is to be the sign that the end of this dispensation is near, and
that the coming of the Lord is at hand. With this clue in front of us, what shall we say of the days in which
we live and what manner of persons ought we to be ?
VIII.
And
remember lastly, The Jew first
- as the Fulfilment of Gods
Purposes. The Jewish nation, now in part blinded, shall yet be the head and not
the tail (Deut. 28: 13), the first
which is now the last shall yet again be the first, an Israel shall yet be
saved, and in that day, with the recognition of their Messiah and Saviour
reigning over them in Jerusalem, and in allegiance to Him as their King, they
will go out to witness for Him, and the earth shall be filled with the knowledge of the
Lord as the waters cover the sea.
Yes.
The Jew first. Where are you putting him in your missionary thought, your prayer,
your evangelistic effort? First?
May
the Lord Who has redeemed us with His blood, and sent us out to witness for
Him, give to us a greater love for the Jew and a greater desire that he may be
reached with the message of the Gospel.
- Trusting
and Toiling.
* *
*
48
THE BLOOD AND THE WRATH + 2
Once for all God
has given, in a gigantic parable, what alone saves in the final crisis of the
worlds history. The visitation of the Destroying Angel at the door of every
home is Jehovahs last and overwhelming blow at
For the whole incident is final. Nine plagues stand
for the almost measureless patience of God, every one of the nine being to
persuade Pharaoh to repentance exactly as the design of two-thirds of the Tribulation judgments are remedial,
to induce mankind to repent:* Gods last and
overwhelming blow is now about to fall, to divide finally between the saved and
the lost. Therefore the two Judgment Prophets, who [shall] smite earth with every plague (Rev. 11: 6), at the end,
like Moses* and Aaron, disappear: final
judgment belongs to God alone: about midnight
will I go out into the midst of
* To the Seals and the Trumpets is attached the comment
that no repentance follows (Rev. 9: 20); but the sad refrain is missing
from the Bowls, which are judgments pure and simple.
[*
NOTE: It would appear that there is more
than just a hint in all of this; when Gods
choice will be MOSES - not Enoch -
who will accompany Elijah, during
the Great Tribulation. See Rev. 11: 3-5; cf. Ex. 19: 5-11; Matt. 17: 1-3, R.V. Both - the un-named LAW-GIVER and the named
PROPHET - will, once again appear upon
this earth - (during the end-times
of His redeemed peoples disobedience and apostasy) - for both
ended their ministry in a similar way! See Deuteronomy 32: 45-51.
&.
1 Kings 19: 1-10. R.V.]
** The blow at the firstborn of sacred animals would be the
disgrace of the gods powerless to protect them. Sheep were sacred to Kneph, goats to Khem, cows to Athor, cats to Pasht, dogs and
jackals to Anubis, lions to Horus,
crocodiles to Set and Sabab, hippopotami to Taouris, apes to Thoth, and frogs
to Heka.
Now
there bursts upon our view the salvation of ages. Over every human home -
Egyptian and Israelite - overs the palpitating
wings of the Angel: ALL the born
in the
Now
the picture is so plain that its meaning is stamped
upon its face. The great law of God concerning sin is this: The soul that sinneth,
it shall die (Ezek. 18: 4): the Angel, embodying judgment, is on the march to execute
the law: all have
sinned, and come short of the glory of God, (Rom.
3: 23). But the Angel finds death
already stamped upon the house. The blow has already fallen in that home. The wages of sin is death
(Rom. 6: 23), and the wage must not only be paid, but produced, that the Judges eye may see that the sentence
has been executed. The inmates of the house were the sole cause of the lambs
slaughter; their danger caused its death; it died to give them life; and as the
lamb had no defect (Exod.
12: 5),* it had no cause of
death in itself. Lo, death is upon the door! Blood, separated from the body, is
certain proof that something or someone has died; and since justice cannot
strike twice for the same offence,
and so can never repeat a punishment which has already
been suffered, the Angel passes that door. When I see the blood, God says, as He passes in judgment through a sinning world, when I see the blood - the Blood, irrespective of the characters inside
the house; the Blood, and nothing but the Blood; the
Blood, with nothing in the universe added - I WILL PASS OVER
YOU.
* The imputed
righteousness enters in the fact that it must be a flawless lamb. Any lamb
would not do: before death it must be faultless.
Now
no one needs to be told that this tremendous drama in Egypt was a symbol only,
though a symbol gigantic enough to stamp with perfect certainty how God [eternally] saves; for
none would dream that the judgment of a man could be made to fall on a lamb,
and so free the man either from temporal or eternal death. Our Passover, says Paul, hath been sacrificed, EVEN CHRIST: wherefore let us keep the feast (1 Cor. 5: 7) - Iet us feed, within our
blood-marked doors, upon the slaughtered Lamb. The lonely Prophet in the
wilderness vividly pictured both the Wrath and the Blood. Who hath warned you to flee
from the
wrath to come? (Matt.
3: 7):
Behold the Lamb of God, that
taketh away the sin of the world! (John 1: 29). It is a defectless Lamb: precious blood as of a lamb without blemish
and without spot, even the blood of Christ (1 Pet. 1: 19).
For the Blood of our redemption is Divine in its nature, and therefore Divine
in its value: the
* Thus both the Angel without, and the Lamb within, are
God; for all salvation, as all judgment, is Gods
alone. Both are, in fact, Christ. The Christ who reaps
His saints out of earth, and shields
A final act perfects the salvation. It was not enough
that the lamb had died: every saved Israelite had to appropriate the death for himself by eating the lamb. The lambs blood is sprinkled,
but the lamb itself is also consumed: the lamb must enter the man:- they shall eat the flesh in that night
(Exod. 12: 8). The doctrine of substitution is made explicable and living
only by the doctrine of identity: Christ not only dies for us, but lives in us, and no creed
saves which does not simultaneously regenerate. We become for ever one with the Lamb; and so our
present and future, as well as our past, become one with Christs present and
future; so that while in Him we have suffered Hell on Calvary, in Him we
already share the power of an endless life. The blood wards off death: the flesh supplies life. He that eateth me, he also shall live because of me (John 6: 57).
So the
gigantic parable holds to-day. The Wrath of God draws nearer
every hour, with death in a thousand forms, and beyond all the Second Death
which is the Lake of Fire; the people of God are shortly to be withdrawn from
the world, as surely as Israel from
Egypt; and the sole barrier between us and the Angel of the Second Death is a
blood-marked door - a crucified Christ. The whole picture of a souls
salvation is in that midnight scene. The blood is put on the
door by the householder himself - personal faith: he puts it where every
passing Egyptian can see it - confession: he abides all night behind the blood,
for anywhere else he may meet the Angel - final perseverance: so long as the
blood is on the door, the Death Angel never enters - eternal life. Our Lord
therefore ascends with the blood of the eternal covenant (Heb. 13: 20,
R.V.), which, as incorruptible (1 Pet. 1: 18), is stated to be one of the tangible facts in the unseen (Heb. 12: 24) -
as it were on the Door of Heaven, the everlasting evidence of an impregnable
shelter.
-------
MISSIONS TO JEWS
There
are 80 Christian organizations working among Jews; more than 30 are American,
13 are English, and 5 are German. It is most
impressive how prophecy, rightly apprehended, is a dynamo of practical service.
An American Baptist Home Mission Society says:- It is
a rather striking commentary on our evangelical missions that the chief concern
for the Jew seems to be among those who hold the pre-millennial doctrine of our
Lords return. Nor is any mission richer in fruit. I
am constantly amazed, says Max Brod, a Jew, at the naοvetι of our teachers and leaders who are surprised
when I tell them that the best of our youth, our intellectuals, become Christians
out of conviction. Our leaders do not believe it. That Christianity has drawn
to itself such noble souls as Pascal, Novalis, Kirkegaard, Amiel, Dostojewsky, Claudel, etc., etc.,
and that it exercises a most overwhelming influence on the most earnest
truth-seekers among us, of that our teachers know nothing.
-------
By WILLIAM ZUKERMAN
Mr. Frank Meldau,
in Christian Victory, quotes this striking testimony in Harpers
Magazine from a writer
who, as entirely oblivious of prophecy, is under no temptation to colour the
fact: -Ed. [D.M.P.]
Something very strange has been happening in Palestine
during the past two years; something
so remarkable and so contrary to all political expectations that it is baffling
economists and confounding social theorists. This new manifestation has, quite naturally, captured the heart and the imagination
of the whole of world-Jewry, which is following its development with the
profoundest interest. But it has attracted also the
attention of the non-Jewish world. The League of Nations, the British
Parliament, the press of Europe and of America, all are beginning to take
notice of the unusual phenomenon going on in the Holy Land, and to follow it
with undisguised interest and curiosity.
For
Palestine, derelict for centuries and most backward, industrially, of all modem
countries, has suddenly emerged before the eyes of an astonished world as the
one bright spot in the present universal depression, as the only place, perhaps,
in the Western world which has escaped the economic blizzard raging everywhere.
The
most remarkable fact about this phenomenon is that it appeared at a time when
not only was the entire world
plunged into the greatest economic
depression in generations, but when politically, too, Zionism was beset by the
greatest difficulties of its career and was fighting for its very existence. It happened soon after the tragedy of 1929; the young Jewish
settlement in Palestine lay literally bleeding from its wounds; the Arab world
was up in arms against it; British official opinion was openly antagonistic;
the reports of Sir Walter Shaw, of Sir Hope Simpson, and the White Paper
of Lord Passfield
dealt one cruel blow after another to the fondest hopes of Zionism; the
movement was plunged into the greatest despair, and it looked as if the dream
of a Jewish national home were all but shattered. Yet it was from this
very depth of failure that the National Home arose within two brief years to a
position of economic prestige and political stability which
it has certainly never known before, and to a height of success of which it has
never dreamed.
No
wonder that the event is regarded almost as a miracle
in the Jewish world, and that it serves as a powerful spiritual tonic to a
weary people harassed by pogroms, driven by Hitlerism, and faced by economic
ruin through the depression. Small as
In
spite of its industrial insignificance, the Jewish settlement in
*
* *
49
THE CLOTHES IN THE TOMB
Eight is the number of Resurrection. Eight resurrections are recorded in
Scripture; Jesus rose on the first or eighth day; the risen lost are classed in eight divisions (Rev. 21: 8); and
the name Jesus makes 888
- I am
resurrection and life (John 11: 25). By a happily apt coincidence, in August of this year, within the inner
enclosure of the Garden Tomb in Jerusalem, a little group of eight, all Christians
including the guide, gazed at the empty slab; and one of the party remarked:- The whole Christian Faith is within this little grotto: this
empty tomb proves everything backward, and everything forward, and reveals
nothing less than the Son of God.
The
Garden Tomb - the only such tomb, except another several miles from
* General Gordon, when satisfied with the site of
Now
one master-fact dominates the situation. Both John and Peter enter the tomb:
both enter quite incredulous for as yet they knew not the Scripture that he must rise again from the dead: yet something, which they looked at, instantly proved a miraculous
resurrection to John. He saw and BELIEVED. Immense
stress is laid in the passage on what the two Apostles stared at in utter
amazement, and what startled John - the first man on earth - into instant
Christian faith. Facts (as someone has said) are the pointing fingers of God - What was it that they saw?
What they saw, and all that they saw, is recorded: John, beholdeth the linen cloths lying, and the napkin, that was upon his head, not
lying with the linen cloths, but rolled up, in a place by itself - rather, separate, and fallen
inward. Thus they saw
the grave-clothes, stiffened by frequent
swathes, and encrusted with the gummy spices in their folds, lying empty
upon the rock - whether fallen quite flat, or still inflated, and supported by
their own thickness, the Scripture does not say; the napkin for the head was folded inward
- the Greek word does not mean a folding for neatness sake - that is, fallen flat, but still folded, and lying
separately, where the head had lain. So the clothes, lying empty, were an exact reproduction of the missing corpse.* And this is all that they
saw. Nicodemus had brought a hundred weight of myrrh and aloes,
a gift not only of great cost, but of large bulk; and these spices, probably in
the form of a coarse powder, would be sprinkled freely through the garments. No spices had been liberated by the
disrobing of the Body. Nothing was
visible in the tomb but the clothes.
* The napkin was
folded inward; as is the case when we put a
handkerchief over the head, and tie it under the chin. It was folded separately, and yet so as to
preserve the united appearance of the grave-clothes. The
unity of appearance which the clothes had at first, when they encompassed the
corpse, was there still; but the body which gave them that unity was not there
(Govett). It is of deep interest to
note that this discovery from the Greek, revealed decades ago (so far as we know) solely in Lathams Risen Master and Govett's John,
is now emphasized by the guide in the
Garden Tomb as a commonplace of exposition.
Therefore
the revelation of what had happened at once burst upon John. For nothing else
could explain the simple facts. The
knots, and the swathes, and the bandages were exactly
as Joseph and Nicodemus had left them: only the Body was gone. What did this prove? That the Body had not slipt out of the clothes, laying them
on one side as it did so; nor been disrobed, by men or angels, and removed; or
been taken out of the tomb clothed:* in a
flash Johns astounded gaze saw that the
Body had passed up through the clothes,
leaving them absolutely intact. So therefore also no spice was visible. If the
body had been disrobed, either by men or angels, either by friend or foe; or if Christ
Himself had stood erect, discarding the wraps - the death
being a swoon only; or the resurrection
a resuscitation
only, like that of Lazarus
- the masses of spice, shaken loose, would have
fallen to the floor, and littered it; but if the Lord had passed up through the
undisturbed folds, the spice would remain concealed in the bound and knotted
grave-clothes, and in the holy quiet of the sacred grave all that would be
missing would be the Body.** This
was exactly what they saw.
* We assume the
possibility of removal, only to clinch its impossibility; for the armed guard
blocked any theft by friend or foe, and the authority of Imperial Rome, which
locked the grave, yielded only to Angels from another world.
** In apocryphal writings immediately succeeding the time of the Apostles it is
said that enormous multitudes streamed out of
Now
this simple fact exactly defines and expresses the resurrection body. Lazarus
was temporarily raised, and died again; and therefore the Saviour gives the
command - Loose him -
that is, unfold the wrappings - and let him go (John 11: 44).
For four thousand years man had had no real resurrection:
if anyone had been raised, it had been by a call from outside the tomb; each,
if buried, had had to be unclothed of the death-wrappings; and none had come
forth clothed in eternal flesh, but had died again. But
in the Lords tomb was something absolutely unique. It was
the same
body, for it bore every wound that had been inflicted on the cross - a fact
that makes any substitution of a fresh body, or the survival of Christs spirit
alone, wholly impossible; yet it was a changed body, for it passed through locked
doors (John 20: 19),
and ascended exactly as it was through the stratosphere into the Heaven of
heavens. This change
in the body the clothes proved. It was exactly such a body as Paul defines a true resurrection
body to be:- it is sown a natural body -
that is, it dies a body limited sharply by natural laws; it is raised a spiritual body - equally a body, but a body now fitted for another world:
for there are
celestial bodies - bodies built
for heaven - and
bodies terrestrial (1 Cor. 15: 40)
- physical frames suited for an earthly
environment: both are bodies of flesh, but the spiritual body is something we
have never seen or known. The one resurrection (as distinct from resuscitation)
throughout all human history lay disclosed in the undisturbed wrappings lying
on the slab of rock.
Thus the
whole Christian Faith starts from, and is founded upon, a fact, not a dogma; and while any fact, when expressed in words, becomes a
dogma - the only form in which the fact can reach later generations - the Faith
remains for ever founded on the fact. And the fact, in
this case, is inconceivably significant. If sin had been in Christ He
could not have risen; and, had
it not been on Christ,
He would not have died: but as
sinless, He was free to bear the death-penalty for
others; and as pronounced still sinless by the resurrection, the sin He bore has been expiated and consumed. The God of inflexible justice and awful holiness has
loosed the pangs that were ours, and accepted our Sacrifice by exalting it: if
my sins were not consumed, He would not be where He is.
Being therefore
by the right hand of God exalted God hath made Him both Lord and Christ, this
Jesus whom you crucified. The clothes,
lying in their perfect stillness, are the silent witnesses of a world-sacrifice
and a world redeemed.
The
sceptical thinker imagines that the intellect stifles the heart, whereas it is the heart that stifles the intellect. Ye will not to come (John 5: 40), our Lord Himself says. Matthew Arnold, says Dr. Hubert Simpson, was seated next an old friend of mine, who told me of the
incident, on one occasion on the platform in the Agricultural Hall where D. L. Moody was preaching; on my
friends other side sat Gladstone,
deeply moved, to whom, after the great evangelist had finished his address,
Matthew Arnold leant across, and said, I would give everything I possess to
believe that. What the
unbeliever rejects is not dogma but fact; and the only saving faith
in the world necessarily disappears with the fact. As Professor Edwin Lewis, a Modernist who is calling a halt on
Modernism, has just said:- The
Jesus of history passed for evermore into the Christ of faith by reason of the
Resurrection as actual fact; and if that be denied, the history of Christianity
is the history of a vast delusion. IF CHRIST HATH NOT
BEEN RAISED, YOUR FAITH IS VAIN; YE ARE YET IN YOUR SINS (1 Cor. 15: 17).
*
* *
50
THE EARTH IN
THE
AGE TO COME + 3
By D. M. PANTON, B.A.
The fact must now [in 2024] be
dawning on many minds that the denial of our Lords return and reign by the
vast majority of the Church, or at least their complete silence on it, will be
one of the most powerful causes of the Kingdom of Antichrist. For the confining of the future to a vague and indeterminate
heaven, the only certainty of the location of which (in modern theology) is
that it is not upon the earth, dangerously jeopardizes any faith in an
earth-redeeming God, and compels men who are devoting themselves body and soul
to earths redemption to abandon a creed which thus abandons the earth.
Gods radical revelation is profoundly otherwise. While destroying the vain
dream of an earth swept clean by the Church of Christ, or made young and strong
again by Communism, a chief chapter of the Golden Age (Isaiah
35.), immediately following a lurid
chapter (with which it is organically one) of the universal judgments of God on
all nations unfolds an earth miraculously transfigured by God.*
* That it is no
pre-Advent Kingdom of God of mans erection is obvious from the appalling words
that precede (34:
2):-
The Lord hath indignation against all the nations, and fury against all their host: he hath utterly destroyed them, he hath delivered them to the slaughter.
Their slain also shall be cast out, and the
stink of their carcases shall come up, and the
mountains shall be melted with their blood.
NATURE
For
the Golden Age that is coming begins with a complete revolution in nature. It
is not a heavenly world that is described, nor a
freshly created earth, but the old earth fundamentally changed. The
wilderness and the solitary place shall be glad; and the desert shall rejoice
and blossom as the rose (Isa. 35: 1.) and the glowing sand shall become a pool, and the thirsty
grounds springs of water (verse 7).
All nature will be transfigured by the act of God.* Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree
(Isa. 55: 13); all curse on the soil is removed by Him who alone
can remove it; and the very earth bursts into song. It shall blossom abundantly, and rejoice even with joy
and singing; the glory of
* The almost universal habit of spiritualizing this, and all
like prophecies, and allegorizing them into an exclusive application to present
Gospel blessings, has served to hide the chief significance of the passage from
the eyes of the ordinary reader (G. F. Pentecost, D.D.).
POLITICS
The second change is a complete revolution in politics. For the next detail
is not a prophecy, but a command, which sums up in itself the political and
social activity of the Age to Come; in conduct so gracious, so kind, that Paul [or the Holy Spirit] quotes it
(Heb. 12: 12) as a comprehensive vade
mecum for the
Church now. Strengthen
ye the weak hands, and
confirm the feeble knees. All the
men then on the earth itself are in the flesh, though regenerate, and so,
exactly as in the Church to-day, there will be characters the strengthening and
perfecting of whom will be the very soul of all political and social effort. Say to them that are of a
fearful heart, Be
strong, fear not:
behold, your God * will come with vengeance, with
the recompense of God; he will come and save you. So Isaiah has already said (11: 4):- With righteousness shall he
judge the poor, and reprove with
equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. Thus a sympathy and succour characteristic only of
the holiest in the Church to-day will then be the standard of conduct for the
whole earth.
* Behold your God as if already present or in sight (J.
A. Alexander, D.D.)
the Lord Jesus, Himself personally on the earth, will come, or send His
representatives, at the call of the weak or the oppressed or the wronged.
HEALTH
The third change is a complete revolution in human physique. When our
Lord was formerly on earth, the blind saw, the lame walked,
the lepers were cleansed, and the deaf heard: so it is
again, though on a far vaster scale, when He walks the earth a second time, for His miraculous blessings were but samples
and foretastes of a redeemed earth. Then the eyes of the blind shall be opened, and the ears of the deaf
shall be unstopped: then shall the lame man leap
as an hart, and the
tongue of the dumb shall sing.
For sin entered
into the world, and death through sin (Rom. 5: 12); and
therefore disease, which produces death, will necessarily be an exception on a
redeemed earth: the
inhabitant shall not say, I am sick (Isa. 33: 24). It is characteristic of the Divine Utopia, unlike all
human utopias, that the principal actor is God; and so both the healing and the
disease in that day will be the act of God. It is written of the instigators of
rebellion against Christ:- their flesh shall consume
away while they stand upon their feet (Zech. 14: 12), in miraculous and instant disease. Thus for all
earth, apart from special judgment, no hospitals, no ambulances, no lunatic
asylums, with all the enormous cost which results from disease and crime, will
encumber a redeemed world.
SECURITY
The fourth change is a complete revolution in security. This is aptly
proved in that one of the four
sore judgments of God - wild beasts - is
unknown for a pastoral people. And a highway shall be there,
and a way: no lion shall be there, nor any ravenous beast go up
thereon, they shall not be found there. Danger vanishes, and the security includes exemption
from all the man-power of the world. And it shall be called,
the Way of Holiness; the
unclean - the human wild beasts -
shall not pass
over it - all forces hostile to
the good are utterly banished: all in the spiritual likeness of God, though
intellectually ungifted, pass on this main highway of the world in perfect
safety: the
wayfaring men, yea fools, shall not err therein. Security from the massacre of millions, the bombing out of whole
cities, the agony of a falling civilization is a dream
for which the statesmen of the world can now find no reality. Moral impurity
alone, and neither physical nor intellectual weakness, excludes from a world of
perfect security for the holy. And in that day I will make a covenant with them for the
beasts of the field; and I will break the bow and the sword and the battle out
of the land [earth], and I will make them lie down safely (Hos.
2:
18).
The Divine Judge, the international court
of appeal, is visibly and openly on earth, and because Grace is over all power
is behind all righteousness: Satan and his hosts are in chains, wicked men
dead, and the child who reaches millennial puberty - one hundred years -
suffers the death penalty if he refuses Christ (Isa. 65: 20).
REDEMPTION
The fifth change is a complete revolution in spiritual standing. The irrigated
JOY
The sixth
change is a complete revolution in
destiny. And everlasting joy
shall be upon their heads. What
tremendous force there is in the description of the joy:- everlasting!
They march to a music in their souls that will never
end. The joy of holy retrospect; the joy of present
possession of glory; the joy of fulfilled hope, perfected manhood, satisfied
life; the joy of prospective advance, intellectually and morally, for ever and
ever (J. O. KEEN, D.D.).
TEARLESSNESS
The final change is a complete revolution in experience. They shall obtain gladness
and joy, and sorrow and sighing shall flee away. Sin and sadness are for ever
wedded, and only a guilty world can know regret and grief and shame; and
therefore as surely as light expels darkness, and as surely as day banishes night,
so surely everlasting joy will be the eternal death of sorrow. Grief, not the
power to grieve, is gone: in the exquisite words of the Apocalypse ([Rev.] 7: 17) - God shall - not, remove the tear-duct from the resurrection body, or
harden against feeling, but - wipe away every tear from
their eyes. Even
sighing, the lightest form
that sorrow can take, will take flight and be unknown for all eternity.
The sorrow of bereavement and the death of loved ones; the sorrow of poverty,
of degradation, of dishonour; the sorrow caused by the sins of others, and a
world overwhelmed in danger; the sorrow of remorse, of dread, of chastisement;
the sorrow of disease, and the sorrow of dying:- all night vanishes for ever
from the coming morning
without clouds. It cannot be too strongly emphasized that this is no description of
heaven; or of the
-------
THE
PROTOCOLS
Since
in certain Christian circles The Protocols of
the Elders of Zion have
become an obsession, and since they were largely drawn upon by Herr Hitler in Meln Kampf as
one ground for a Jew-hate as virulent as any in the world, it behoves
Christians to know their origin. In 1921 Mr. Philip Graves, the correspondent of
the Times in
Constantinople, discovered a small book published in Geneva in 1864, entitled Dialogue au Enferoentre Machiavel et Montesquieu, ou la Politique de Machiavel au XIX Siecle,
a satire on the government of Napoleon III, by Maurice Joly, a Paris lawyer.
Investigation at once revealed that this was the material
which the Tsarist police had worked up into the Protocols, as a justification for the Jewish
pogroms. Translated into all the most important languages and circulated in
enormous numbers throughout the world, the Protocols are now a main weapon of the anti-Jewish crusade which is to bulk so huge and so
dangerous at the end.
-------
THE ANTI-GOD
CAMPAIGN
Why do the nations rage, and the peoples imagine a
vain thing? The
kings of the earth
set themselves, and the rulers take
counsel together, against the Lord
and against
his Anointed, saying, LET US BREAK THEIR BONDS
ASUNDER,
AND
CAST AWAY THEIR CORDS FROM US (Psalm 2: 1).
It is well thoroughly to realize that it is criminals who are now mounting the
seats of world-power. Two examples will suffice.
The Blagoveschensk Red Guard was composed (Times, Oct. 10, 1919) of 70 per cent. of convicts. Many of the present
rulers of
The
forecast of the Psalmist draws rapidly nearer. For we are now
living in a social order fundamentally different from any that has ever existed
in the past. Dean W. R. Matthews
says:- All civilizations
which have flourished up to the present have been created and sustained by men
who had some common supernatural belief. This belief gave a sanction and
authority to regulations of conduct, to codes of law and ethical standards. It
formed the cement and common bond which held the
society together. At the present time the purely
secular State is coming to be the only possible one. The fact that now for the
first time a society appears to be emerging having no necessary connection with
religious faith, and that this is a
completely new fact, is additional evidence that scepticism and atheism on a
wider scale are peculiarly modern phenomena.
But what
we are confronting is infinitely more than a negative. We are faced, says Bishop
Henson, with an anti-Christian movement greater
than any the world has seen since the seventh century, when it seemed as if
Islam would sweep away Christendom. It was predicted by the German Jew Heine a century
ago:- I can hear the bell.
Kneel down. They are bringing the Sacraments to a dying God.
In the words of the Times (April 9, 1923):- It is time for us, and time for all peoples in whom they
have not become a dead letter, to understand that the campaign against religion
in Russia is but a factor, albeit the gravest of all factors, in the Bolshevist
scheme of a world-revolution. It is an attack, not upon Orthodox Christianity,
or upon Roman Catholic Christianity, but upon the root principles of all
Christianity. Bolshevism is essentially a creed of propaganda, as has been
pointed out in these columns from its birth. It must collapse, if it does not
spread, and the first condition for its propagation is that it must destroy
Christianity among the populations it infects.
Further,
it is important to observe that Bolshevism is now merged completely in Communism.
Fourteen years ago (Times,
Jan. 13, 1921), the Bolshevists settled on Communism
as their official label, since which all bodies affiliated to the Moscow
International must call themselves Communist. And so
Communism inherits Bolshevisms anti-religious urge. Lenin declared that our propaganda necessarily includes the propaganda of
atheism. We must combat religion - this is the ABC of Marxism. The fight
against religion must be linked up with the concrete
practical class movement; its aim must be to eliminate the social roots of religion.
The Marxist must be an enemy of religion, one who fights against religion
concretely, on the basis of the class-struggle actually proceeding. So Lunacharsky says:- We must know how to hate, for only
at this price can we conquer the universe. We have done with the kings of the
earth; let us deal now with the Kings of the skies. All religions are poison.
They intoxicate and deaden the mind, the will, and the conscience. A fight to
the death must be declared upon religion. Our task is
to destroy all kinds of religion, all kinds of morality. Dr. J. A. Kingsbury, after a study of
Soviet medicine on the spot, says that the 100,000,000 Russians under
twenty-five years of age have grown up in an atmosphere completely hostile to
Christianity. The Party, said Stalin in 1927,
cannot be neutral in regard to religion. Communists
who hinder the broadest development of anti-religious propaganda have no place
in the ranks of the Party.
So all sections of Communism hunt down religion in
every shape and form. The A B C of Communism says:- All
religions are one and the same poison, intoxicating and deadening the mind, the
will and the conscience; a fight to the death must be declared against them. Our task is not to reform, but to
destroy, all kinds of religion, all kinds of morality. The author of Britain Without God (p.
21) quotes from a French magazine (La lutte antireligieuse et Proletarienne, No. 58, March, 1932):-
No, an atheist cannot be tolerant. Religion is a
tremendous evil which is ravaging the labouring class.
In order to heal a gangrene which has infested a
member, one does not hesitate to apply to it a red-hot iron or to make an
amputation. Similarly, in our fight against the Church, in order to annihilate
this gangrene all methods must be used! even those of sword and fire! Yes, we are atheists. There is
no God, and we wish to do away with religion, to destroy it, to annihilate it,
completely, entirely, totally. Long live Atheism!
We
do well to realize that the anti-God campaign has landed on Anglo-Saxon shores.
In
One
method of attack adopted is to identify Christianity with Fascism, so as to annihilate Christianity. The Riga Correspondent of
the Times (Jan.
29, 1935) says: in a recent issue (No. 20) Pravda devoted more than half a column to the Salvation Army,
explaining to its readers what this Army really stands for and the part it is
to play in the struggle that is coming for revolution in Great Britain. From Pravda, readers learn
that the Salvation Army is a medium for counter-revolutionary, chauvinistic,
Fascist propaganda; that it is an army of strike-breakers, ready-made for
action in case of strikes or revolutionary fighting; that it is a Fascist
organization for the general purpose of demoralizing the working classes under
the cloak of religion and philanthropy; that it is an army for the salvation of
British capitalism. Pravda warns its readers that Fascism is growing in
It
is a manifest falsehood, for Fascism itself can be as virulently anti-Christian
as Communism. General Ludendorff, who led Germanys millions in the Great War
and fought the world, and who is now acclaimed by all Germany second only to Hitler, is extraordinarily fierce in
the cry,- Let us cast away their cords from us!
He says (Manchester Guardian, weekly ed., April 12, 1935):- I am not merely an opponent of Christianity but literally I
am anti-Christian and heathen, and proud of it. I have long since said good-bye
to Christianity. According to its own words in the Gospel of St. John
Christianity aims at detaching the individual from his people, his tribe, and
his nation, and promises him only a heaven. Thus in a Christian State no firm
unity of the people can arise. Christian teaching is there for only one purpose
- to help the Jewish people to domination. If the English want to stay Christian they will slip farther and farther down from
their former heights. At the moment, we Germans are
the people which has freed itself farthest from the teachings of Christianity. The enlightenment which I have given the German people concerning
Christianity is perhaps a greater deed than the victory at Tannenberg [in which Ludendorff and
Hindenburg smashed the Russian army in 1914]. It is reported (Morning Post, April 4, 1935) that since their first
National Diet last July the German Heathens
have gained 1,000,000 adherents. Dr. Wilhelm Hauer,
once
a Christian missionary in
* It is amazing
to learn that the British Imperial
Fascist League is already bitterly anti-Scriptural. Its organ, The Fascist
(April, 1935), says:- The
Noah story is quite ridiculous; there is no reason to think that Moses ever
existed; the Israelites (at the invasion of
For
this crusade of Hell, such as few could ever have dreamed of seeing on earth before the
Great Tribulation, is world-wide. In 1930 a new
Communist Atheistic International was formed, which
now numbers 5,200,000 adherents. Zinovief, a foremost statesman of a sixth of the worlds
surface, sums up the aim:- We
shall vanquish Him in His highest heaven and wherever He seeks refuge, and we
shall subdue Him for ever. The very expression is
used of snapping chains. The International Proletarian
School Movement says:- Present-day religion is dead, or at least it is dying. Their
Bible is the most diabolical one I have ever read. We will see that no God or
Saviour, no matter what be his name, shall bind the children of the people in
chains. Nor do the nations rage
only against Jehovah, but also against His Anointed. One of the books issued by
The Free Thought Socialist League is entitled
- Christ the Great Enemy of the Human Race. And the National
Secular Society says:- By the time He had reached mans estate He was a
controversial hooligan, and His speech was strong enough to blanch the face of
a fish-porter.
He that sitteth in the heavens shall laugh: the Lord shall have
them in derision.
KISS THE SON, LEST HE BE ANGRY, AND YE PERISH IN THE WAY, FOR HIS WRATH WILL SOON BE KINDLED (Psa. 2: 4, 12).
-------
THE PLACE OF
THE CHURCH
That
heavenly city, called the Bride, the Lambs Wife,
manifestly represents the perfected, glorified Church. It is
represented as a crystal-clear transparent instrument fitted with the
light of the glory of God enshrined in the Lamb and shedding forth that light
upon the saved nations. This represents the end of world evangelization - the
completion of the Church of which our Saviour said:- I will build my church and
the gates of hades shall not prevail against it. God at the first did visit the nations to take out of them a
people for His name ... and after this I will
return ... that the residue of men might seek
after the Lord (Acts 15: 14-16).
The
Church is this representative company of people taken out of the nations - a
kind of first-fruits of His creatures (Jas. 1: 18), delivered individually out
of the domination of the powers of darkness, through a voluntary faith avowal
of the Lordship of Christ, and translated individually by regeneration into the
Kingdom of Gods dear Son. In the age to come that church, in
fellowship with the glorified Christ, is to be the medium for the display of
the glory of Gods grace;- firstly as He shews His kindness toward us by Christ
Jesus, and secondly in that these redeemed sinners from among men, perfected
into Christs image, are the instrument of His universal government (1 Cor. 6: 2-3; Eph. 2: 7). I will build my Church. There is something more here in view than the mere
rescue of so many sinners from the peril of their souls. These rescued sinners
are to be instructed, disciplined, matured in
spiritual sanctity and responsibility. The coming again of the King waits for
this.
Evangelization
is the responsibility of the Church in order to the completion of that people
for His name - a chosen generation, a royal priesthood, an holy nation, a
peculiar (because purchased) people, to shew forth the praises - virtues, moral
excellencies, i.e. the glory - of Him Who called them out of darkness into His
marvellous light. Their completion in number and maturing in character decides
the hour of His return. Who is sufficient for these things? Only those who,
with opened eye, see the
THE END