The Watchtower, June 1, 1882
ZWT - 1882 - R0311 thru R0424: R0356 (001) - June, 1882
VOL. III. PITTSBURGH, PA., JUNE, 1882. NO. 12.
ZION'S
Watch Tower
AND
HERALD OF CHRIST'S PRESENCE.
PUBLISHED MONTHLY. 101 Fifth Ave., PITTSBURGH, PA.
C. T. RUSSELL, Editor and Publisher.
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VIEW FROM THE TOWER.
The view is encouraging. The realization of our hopes seems to draw on apace with the gloom and perplexity of earth. Statesmen are alarmed at the fearlessness of anarchists. The representatives of Great Britain have been butchered in daylight in Ireland. In Russia the Nihilists are so bold and so numerous that the coronation of the present Czar has been postponed until now, and only with the greatest caution, are the arrangements now being made. Two attempts on the Czar's life have already been discovered and frustrated, one being to cause an explosion by use of electricity, and another prepared caps filled with explosives to be worn by Nihilists and thrown at the Czar during applause. The persecution of the Jews still continues in Russia and they are fleeing the country. The government has neglected to interfere boldly, probably because it hopes to thus appease the restless element of the population.
Prussia which only a few years ago expelled the Bishops of Papacy, now feels the restlessness of socialism among her people, and is receiving back the Church of Rome with open arms, hoping thereby to maintain a stronger hold upon the people.
France is threatened with serious difficulties through strikes--capital and labor coming more into conflict than heretofore.
In this land, free from the extravagance and oppression of kings, there is no little trouble and perplexity. Capital and Labor are daily arraying themselves against each other more decidedly. Men of low estate, view with suspicion the rapid growth of large corporations and monopolies. Strikes are the order of the day and capitalists are sore distressed. Used to large incomes and intent on wealth and luxury, they feel that they cannot yield the laborer a larger share of the profits. Workmen covet a larger share of luxury and are groaning for what they cannot get until "Gentile Times" have ended and the kingdom of Christ is established in the earth. Yes, "the whole creation groaneth and travaileth in pain together"..."waiting for the manifestation of the sons of God"--waiting until the "little flock" is glorified and shall deliver them from the bondage of sin and death, into the liberty of sons of God. (`Rom. 8:19-22`.)
We can sympathize with all these troubled classes--with kings in their supposed divine right to rule; with the restless peoples in their desires for liberty; with capitalists in their desires to have all the advantages which their wealth gives, and in their endeavor to maintain a superior social standing; and we can sympathize with the mechanic in his belief that all men are created free and with equal rights to the blessings of heaven; we can but agree to his logic also, that to obtain his rights from the world, he must insist on them.
But while selfishness is the controlling motive among men, their different interests must necessarily conflict; and not until the kingdom of God is established can the rights of men be properly adjusted.
The Church--both Papal and Protestant --is largely controlled by the influence of governments and wealthy men. It will rapidly become the tool and mouthpiece of these, and they all will go down together, fighting against God and liberty. (`Rev. 19:19-20`.)
When these things now beginning to come to pass were published by us in 1876, men scoffed and asked if we were prophets. We answered no, but that God's Word as a telescope showed all these things and more, to the eye of faith. At the same time we showed that God's special favor was due to pass away from the nominal
Gospel Church though it would still continue to really consecrated individuals; and that the favor would return again in some form to the Jew in 1878 as foretold by Paul and the Prophets. (`Rom. 11:25`, `Jer. 16:13,14`.) At God's appointed time a Jew happened to be Premier of England; the famous Berlin conference happened to take place in that very year; and it happened that by that conference, Palestine was put under the protection of Great Britain; and since then it has been free to the Jew so that he may be a land-owner. Thus in the very year, it happened (?) that privileges and favors came to the Jew which he had not enjoyed for over 1800 years. Now they are being persecuted and driven out by various peoples, and many will go and are going to Palestine.
Yet bear in mind, "Gentile Times" do not fully end as scripturally shown until 1914 A.D.; consequently their overthrow may be less rapid than would now seem probable. The trouble may be expected as birth pangs to a mother--each succeeding one more severe until full deliverance. This is Paul's illustration of it. (`1 Thes. 5:3`) It is in fact the birth of a new era or age; and its birth involves pain and death to the present age and its corrupt systems and customs.
Let us remember, too, the words of Jesus, that "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." Hence, if Gentile Times end in 1914, the Jews will not have an independent national existence before then. This furnishes ample time for their regathering and Jerusalem's rebuilding on her old heaps.
As it has always been, so now the teachings of God's Word are not recognized even when thus strikingly fulfilled, except by those "taught of God." How true today--"Who hath believed our report (doctrine--teaching) and to whom is the arm (power) of the Lord revealed?" Only to a few--a little flock--his special favored friends, have the plans of the Great Architect been shown.
As we look inward at the progress of truth, we find much to encourage and strengthen us. Among the hundreds of letters recently received one from the West tells how, from a torn fragment of ZION'S WATCH TOWER found wrapping a store parcel, nourishment and strength was gained, and an appetite for more produced--how by and by a letter from a friend in Massachusetts mentioned the same and gave our address. Now, they in turn have some to loan to neighbors. So it seems with all, who now hear the "glad tidings." Just as with the early church, all love to tell the story. It so warms and fills our own hearts that it becomes our greatest privilege and chief employ to--
"Tell the whole world the blessed tidings,
Speak of the time of rest that nears;
Tell the oppressed of every nation,
Jubilee lasts a thousand years."
It is wonderful, too, how ripe some seem to be for the message, by their promptness and obedience quite putting to shame some who have had far more instruction and privilege. We recall two instances of this sort reporting this month, the prompt obedience of whom, we can only attribute to full consecration to GOD. One brother in Texas, a Steward and Class-Leader in the M.E. Church, says he received and read "Food" very carefully. He felt convinced as to his duty, and had already resigned his connection with the church and become a free man in Christ, stepping out from the barriers of creeds to study the Word of God unbiased by human traditions.
The other was a minister in the M.E. Church: He writes that he had received from some one, and read, the December and January numbers of the WATCH TOWER. Careful study of those papers and his Bible, convinced him that "the dear old Methodist Church is a part of the 'Image of the Beast;'" and while he loved it much, he loved Christ Jesus more and must obey God rather than men. He has cancelled his obligations to the M.E. Church and engaged as a servant (minister) of the Church "whose names are written in heaven." He says that Satan suggested that he retain his "parchment" as evidence of authority and right as a minister, but he gained the victory and concluded that a commission from the Lord was of superior value.
Our efforts being mainly directed to the feeding of the sheep and lambs (those already in the fold--starving) we seldom learn of the effects of this "strong meat" upon the worldly. Three notable cases we might mention: One wrote to us from England, how, having lost all confidence in religious professors, he had become a scoffer and was on the downward grade. He received a copy of "Food," and became enraptured with the real beauties of God's character and plan. He donated $25 to the tract fund and has given and loaned many of the pamphlets to others where he feels sure they will do good. Two of other cases report this month; one had been, he writes, profane and unbelieving but the reading of "Food" had been greatly blessed to him and he will henceforth be a reformed man. We make an extract from the letter of the other.
Reports from the brethren laboring in a public way, are encouraging. Bro. Sunderlin reports interesting meetings near Arlington, N.Y. Bros. Leigh and Spears have started on a trip down the Ohio river in a small boat belonging to the latter. They purpose (D.V.) to visit all the river towns between here and Cincinnati or St. Louis, spending about a week at each. This will require all summer or longer. The Lord bless them and their hearers, as also all the brethren holding forth the word of life--the glad tidings of great joy. We subjoin extracts from a few letters.
NOTTINGHAM, ENG., April 13, 1882.
MY DEAR SIR:--I should esteem it a favor if you would send me a dozen copies of "Food for Thinking Christians" and about the same number of "Tabernacle Teachings." Eternity alone will reveal the good these books are doing, and several of my friends here are hungering for more information upon these great themes.
I lend my WATCH TOWER every
month, and look eagerly for each new one. May God continue to bless the work. Yours in Him,
__________. (A Minister.)
MULHOLLON, N.Y.
DEAR BROTHER:--I received the book safely. I am very glad to say that I am very much interested in the truth, and I feel thankful that it has been placed within my reach. I call you brethren because I feel you are such. These glorious teachings have brought me from the broad road to destruction and have placed me on the road that leads to life. I have been for a few years back a poor drunkard and a profane swearer, till about a year and a half ago, when, through God's loving kindness Bro. Keith came here and declared the glorious teachings of God's Word. And I thank God that I now have been begotten of the spirit; and I am willing to present this life and this body a living sacrifice to God. I am willing to give my all for Jesus and the glad tidings. I thank God that I am what I am and he is helping me to understand His Word.
With kind wishes, your brother,
ROSEVILLE, ILL.
MY DEAR BROTHER:--I sincerely thank you for advice and encouragement in your last letter. My deepest gratitude, however, I owe to our Heavenly Father, for I begin to realize how he uses his agencies in the manifestation of his love. If Jesus condescends to recognize so unworthy an object as me, I will rejoice and continue to strive, so to run, as to obtain the prize of the high calling.
The "Tabernacle Tract" and January number of ZION'S WATCH TOWER were rich feasts of spiritual food to my hungry soul. My feelings can best be described by the language of the two Apostles, who unknowingly had talked with Jesus, on their way to Emmaus after his resurrection: "Did not our hearts burn within us." Oh what joy to the Christians' heart, is the hope that we shall reign with Jesus evermore. All the Tracts and papers you sent me I have tried to loan judiciously. The Tabernacle tract and January number of TOWER are so excellent, I want you to send me some of each; also about ten copies more of "Food." Enclosed find ($10.00) ten dollars to be added to the Tract Fund. May the Lord greatly magnify your efforts for good, and lead all his children to an action of duty, through the spirit of love and obedience. Hoping and striving for increased light and knowledge of the Scriptures and to be aided by your efforts, I remain your brother, through fellowship in the Spirit. __________.
The colored minister who desired a Diaglott has been supplied. Four persons sent pay for him. We like this; it is the right spirit. As requested, the overplus was added to the tract fund.
"CHANGE YOUR MINDS."
`MATT. 3:2`.
(See Young's Concordance under word repent.)
Stability of character and purpose are qualities which we all admire. We like the man upon whom we can depend. To know that a man is what is commonly termed fickle, is to make us distrustful; for the course which he will pursue to-day, is not an index of what he will be or do tomorrow. With such a man we cannot do business with pleasure, and so will have no more to do with him than we are obliged to. Of such a man it is said, "He has no mind of his own," he has no settled character; he is driven hither and thither by circumstances, so takes no root and withers away. Such a man has not much influence, because people do not know where to find him, nor what to expect of him.
Again, the man who never changes is a hard man to deal with; you know where to find him always, to be sure; he is fixed; he has a purpose of his own, and if it is not like yours, the reason, in his mind, is, that yours is good for nothing. You need not undertake to move him, he is settled, he is established, he has become fossilized. The world moves on and leaves him behind. You may go to the spot where you left him, though it be a decade after, and there you will find him glorying in his unchangeable nature. "He is wise in his own conceit." Not willing to "receive instruction," he is not bothered with having to change his mind; such a man will have to learn by some other mode than precept. Let us be glad that our Heavenly Father has provided more than one mode of instruction.
Now, both these characters are wrong, they are extremes, and it is hard to tell which is the most to be shunned; perhaps the latter, for he may be always wrong, while the former will be right at least part of the time; but a not over sanguine temperament would better comport with limited knowledge, and a sufficient
amount of firmness would meet and repel evil assault.
Change of mind is a necessary operation with all finite creatures, so far as we know, because their knowledge is imperfect. An important part of man's work in this world should be, at proper times, to change his mind. Show us a man who never changes his mind, and we will show you a man who never makes any additions to his knowledge, or else is a bigot, which is usually about the same.
There is but one character in the universe who never changes his mind, i.e., the Almighty, Allwise, and Eternal God. Because his knowledge is perfect he need not change his mind, or perhaps more properly, he need not change. "But," says some one, "the Bible says he repented because he had made man. How is that?" Though that is a little irrelevant, we will stop a moment to consider it, as it is often brought up by skeptics. How could God's change of conduct toward man be expressed to him, in the childhood of the race, in other and better language? Some have said in explanation that it meant that he changed his purpose; but this answer was not satisfactory for the reason that it did not change the meaning, but only the word.
Let us use an illustration; our Heavenly Father provides them in abundance. Suppose that a little boy having no knowledge of horticulture should see his father planting apple-seeds, and after awhile should see him trans-planting the young trees; he might inquire, Father, what made you plant your apple-seeds there? Why didn't you plant them where you wanted them to remain? The father might reply, I did want them there then, but now I do not; I have changed my mind; now I want them to stand where they will have more room, etc. It would be difficult to explain to the child-mind the broad plan of the father, but he can be made to see clearly that there has been a change. In this illustration the father changed one part of his plan as it related to another part of the same plan, i.e., there was, to one not understanding his plan, an apparent change of purpose, and one, too, not in harmony with the original design, and yet it was all in the mind and design of the father from the first. So with our Heavenly Father. He communicates with us according to our understanding, and if our hearts were right, we should not so readily misunderstand him. He speaks of things as they seem to us, and not always as they really are, and we do the same, and think it all right enough when we do it. He speaks to us of the sun's rising and setting, and we do too, whereas we know that it is only apparent; let us reason the same with this word repent, and we shall have no further trouble. So we increase in knowledge and grace, we shall understand him better, and in just the proportion that we grow in knowledge, we change our minds, or "repent"; at least that is what we should do. By this we do not wish to be understood as saying that we should ignore all that we have passed over, or that a change of mind involves a condemnation of all our former opinions, but that our minds should change something as the trees change from small to large, from a few to many branches, and from blossom to fruit; and in doing this we gradually put away the former things; for the tree had to pass through its sappling condition, before it could extend its far-reaching branches. So we pass through the transitions of mind and character.
There are special seasons when important changes should take place both in the physical and moral world. This time in which John was speaking was one of those seasons. The fullness of time had come and God had sent his Son into the world to realize to the world the signification of the "types and shadows" of the Jewish ceremonial. For many centuries these shadows had been indicating "good things to come"; but now they were to be lost in the glory of the brighter and better day.
He whom they pointed to was present. The passover lamb was to be superseded by the lamb of God, of whom the former was but the figure.
At the time John made the proclamation above referred to, the Jewish church were more strict to observe every particular of the ceremonial law than perhaps at any time in their history; they were scrupulous to pay tithe of mint and anise, plants like or identical with our dill and caraway; when we consider that their tithe was a tenth part, we can see how nice they were to observe the letter of the law where it did not so directly affect the heart and life. They could be strictly scrupulous in regard to the slightest ritual performances, while having but little remorse for the grossest immoralities. It is not at all likely that they understood the deep spiritual import of most of the forms that Paul calls "shadows of good things to come." At this juncture John makes his appearance and exhorts them to "repent (change their minds; see Young's Concordance, and Emphatic Diaglott, reform) because the royal majesty of the heavens has approached." In these forms, or in the observance of them, they thought they had eternal life; (`John 5:39`) but now he who was to bring light and immortality to light had come; now John had given them more definite instruction upon these weighty matters, and with increase of knowledge there should be a corresponding change of mind, so he makes the announcement in accordance with the facts.
We think the nominal Christian church of to-day occupies, in many respects, a similar position; each different section or sect being very strict to observe the letter of their law, and thinking that in them they have eternal life; but that law, or those laws, instead of being God's requirements, are the formulated laws of the leaders of the various societies, supposed to be based upon God's law or word; they have built upon this foundation, but with hay, wood, and stubble. (`1 Cor. 3:12`.)
Now some seem to think when you speak to them about this matter, that it is of no particular consequence if they are only upon the right foundation. Jesus showed that it was important to be founded upon a rock (`Matt. 7:24,25`), and Paul shows that it is important also to build with good material. Some seem to think that if they are only saved, that is enough, but would not reason so about their earthly matters; though they might think it fortunate to escape from their burning house, yet they would think it better to have a house that would not have taken fire; thus showing that "the children of this world are wiser in their GENERATION." If a member of any one of these societies should be arraigned for misdemeanor, the law of that society ("Discipline," "Regulations," or whatever) is the standard by which the misdemeanor is measured and weighed.
During the time of the church's wanderings, through the dark ages, while walking in adulterous union with the world, the light that was in it "became darkness," and how great was that darkness. Man came to use the word of God as a medium of worldly gain, and when once begun, there seemed to be no limit to which the enemy would lead in distorting the truth, for the truth had to be the means of giving acceptability to the counterfeit. So now the nominal Christian church is in a condition strikingly similar to that of the Jewish church then, i.e., "rich and increased in goods, and having need of nothing," according to their opinion, but as the Lord sees, "poor and blind and naked," and their doing similar to that described in `Mal. 1:13`.
So the proclamation of John comes with equal if not greater force": "change your minds," "reform because the royal majesty of the heavens has approached."
But, says some one, what has our church to repent of? Do we not teach that men must repent of their sins to be saved? Yes, but what idea do you give them of salvation, and of their friends who do not obtain the salvation which they are told about? Is not the salvation which you tell them of, embraced in the idea of songs of praise to God, and word-worship and glorification of his wondrous majesty, and possibly some idea of learning more of his glorious attributes? All this is included in the "great salvation," but it is a meagre representation of it from the Bible standpoint as we (we say it humbly) view it. Then those who do not attain to this salvation, it is said, God will miserably torment without end of duration.
Now we cry aloud that the effulgent glory shed abroad by the approach of "the royal majesty of the heavens," throws such light upon his word, that we repent, and call upon all who hold such ideas of God and salvation to "change their minds" and actions accordingly.
J. C. SUNDERLIN.
[TO BE CONTINUED.]
OUR PATH TO GLORY.
We journey through a desert drear and wild,
Yet are our hearts by such sweet thoughts beguiled
Of Him on whom we lean, our strength and stay,
We scarcely note the sorrows of the way.
Thoughts of his glory--on the prize we gaze,
And in it see the hope of coming days;
Beacon of hope, which, lifted up on high,
Illumes with heavenly light the tear-dimm'd eye.
Thoughts of our gathering--of that joyful day,
In patient hope we tread the narrow way;
The dawn draws nigh, and from the watch-tower see
Millennial day dawn--and the shadows flee.
Thus while we journey on, our Lord to greet,
Our thoughts and meditations are so sweet
Of Him on whom we lean, our strength and stay,
We scarcely note the sorrows of the way.
B__________.
THE SEVEN CHURCHES.
THE MESSAGE TO PERGAMOS.
"And to the messenger of the Assembly at Pergamos write." `Rev. 2:12`.
Per is an article of emphasis, frequently equivalent to very. Ga or gee [g hard] is earthy. Thus the name Perga [`Acts 13:13`] very earthy. Pergamos means earthy height or elevation. It was the name given to the citadel of Troy.
The Pergamos of John's day, and to which literally the message is addressed, was a celebrated city of the Roman province of Asia. Here parchment was first perfected. It had a library of 200,000 volumes; also a famous temple of Esculapius, the mythological deity who presided over medicine.
The Pergamos period dates from the time that Constantine professedly embraced Christianity; which, being thus popularized, soon became the nominal religion of the people. The church of this period was exceedingly exalted, but only from an earthly point of view; she was "exalted in the earth."
Persecution having ceased, the policy of the Emperor became the policy of both priests and people; and the nominal Christian church soon filled with the popular time-serving crowd. Masheim tells us that while the great zeal of many good men, the purity of their lives, the many translations and expositions of the Scriptures made at this time, and the intrinsic beauty and value of Christianity as contrasted with Paganism must have had their influence; yet it is evident that a desire to please the great emperor and his successors, and to be on the popular side, were the chief reasons for the sudden and great increase of the nominal church.
Many pagan philosophers finding that it would be policy to join the ranks of the rising religion, set about paving an easy way to it by trying to discover correspondencies between Christianity and Paganism, and so to blend the two together. They succeeded only too well. Many sought "to form to themselves a middle kind of religion, between the ancient theology and the new doctrine that was now propagated in the empire; and they persuaded themselves that the same truths which Christ taught had been for a long time concealed by the priests of the gods under the veil of ceremonies, fables, and allegorical representations." [Masheim.] As the old theology had a number of chief gods, with many demi-gods of both sexes, the Pago-christians [if we may coin a word] set themselves to reconstruct the list for the new theology. At this time, therefore, the doctrine of three Gods was invented --God the Father, God the Son, and God the Holy Ghost. Also the Goddess Mary. To make the list as respectable in numbers as the long line of pagan deities, they canonized the dead apostles and an unlimited number of martyrs, angels, etc., real or imaginary.
Masheim says of this period: "The public processions and supplications by which the Pagans endeavored to appease their gods, were now adopted into the Christian worship, and celebrated in many places with great pomp and magnificence. The virtues which had formerly been ascribed to the heathen temples, to their lustrations [ceremonial cleansings by water, etc.], to the statues of their gods and heroes, were now attributed to Christian churches--to water consecrated by certain forms of prayer, and to the images of holy men."
"The propensity of rude and uneducated converts [?] from Paganism to cling to the festal rites of their forefathers proved to be invincible, so that it seemed to be necessary to adopt the old usages to the new worship, rather than to abolish them altogether." [Encyc. Brit.]
We feel safe in asserting that all the vile doctrines that have saturated the papal church, and that still permeate Protestantism had at least their origin in this period.
The philosophy of Plato was engrafted, a parasite upon the Scriptural stock. This vile fungus, planted by Satan in Eden [`Gen. 3:4`], watered by the Egyptians, and brought to an increase by a pseudo-christianity, has borne an abundant harvest of errors, and exhaled an influence more deadly than the repas tree. Purgatory, Eternal Sin, Eternal Torment, Mariolatry, Saint Worship, Transmigration, Mohammedanism, Swedenborgianism, and Mormonism are some of its legitimate fruits, which could not have existed without it.
The Pergamos message opens in the words, "These things saith He who hath the sharp sword with two edges." The speaker is Christ himself. It seems as if the little company of faithful ones, beset on every side by the enemy, were earnestly looking amid all the noise and strife for their Leader, when, suddenly, the great Captain appears by their side, and waiving his sword on high, shouts, Attention! Company!
The two-edged sword is the Word of God. [`Eph. 6:17`; `Heb. 4:12`.] This weapon is formed both for offensive and defensive warfare. It is sharp, and while one edge is presented toward the enemy, there is another toward him who wields it. Christ has given it to the church to be used in his service: woe to him who handles it unskillfully. Our Lord's words are a warning to those of that age who were exercising this spiritual weapon.
"I know thy works." They were many. The faithful of this period were very zealous, and were hard workers against much opposition.
"And where thou dwellest, where Satan's seat is." The home and stronghold of Paganism; which, in course of time, with a change of little else than name and names was rechristened Papacy.
"Thou holdest fast MY NAME, and hast not denied my faith." Their fidelity is more particularly noted because of their adverse surroundings. At this time there were many teachers, and more controversy than ever before. Light was darkened by words, and truth with sophistry. During this period also arose the old dispute of "who should be greatest?" The bishops, or Patriarchs, as they preferred to be called, of Rome, Antioch, Alexandria, and Constantinople, had acquired a degree of pre-eminence over the others, and there was a long-continued rivalry between them; the supremacy being finally divided between Rome and Constantinople. The nominal church was split in two, chiefly over the question of image-worship; the idolaters ranging under the bishop of Rome, who received the name of Pope [Latin, papa--the father], while the image-breakers, as they were called, formed the Greek Church under the Patriarch [chief father] of Constantinople. A remembrance of this controversy will help us to understand the passage which follows:
"Thou holdest fast MY NAME... even in those days in which ANTIPAS was my faithful witness; who was slain among you, where Satan dwelleth." Anti, in Greek, means opposite or against; papas is father. In the usual manner of forming words, Anti-pas would evidently mean against the father, or opposed to the Pope or Patriarch; as we use the name anti-christ, the opponent of Christ. It is clear, then, that our Lord here commends the faithful hand who, "holding fast" the endearing name of our "Father," in obedience to the command, "Call no man Father," opposed the development and establishment of the Papacy, with its attendant heresies of a class of holy [?] and Rev. [?] fathers [`Matt. 23:9`], who, being called by the church--or the almighty dollar--or the love of honor and ease, as the case may be, profess a superior sanctity, privilege, and authority for the exposition of God's Word.
"But I have a few things against thee. Thou hast there them that hold the teaching of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things offered to idols, and to commit fornication."
`Num. 22` and onward tells the story of Balaam. The kings of Midian and Balak, king of Moab, found themselves unable by force of arms to subdue Israel. They hired Balaam to curse God's people. He found it impossible, but knowing why they had the Lord's favor and protection, he advised Balak to lead them into sin; which succeeding, brought upon them a plague which destroyed 24,000 of them.
From what has been said, the spiritual meaning of the Balaam teaching should be easily seen. The blasphemous doctrines of eternal torment, and the endless existence of sin and sinners; also the fiction of the short line from the death-bed to heaven, and kindred fancies, have always been a "stumbling-block" to the church. The homage given to pagan rites, ceremonies, festivals, etc., Christianized [?] such as prayers to the dead, sacred places, days, and persons; union with earthly powers and with those who do such things, would in our opinion be Baal-am service.
The doctrine of the Nicolaitans, noticed in the Ephesus message, found its development in this age; and has been a burden to the church ever since. Nicolas means a conqueror of the people. In the church of Rome the laity or people are as much the subjects of the Pope, both in spiritual and temporal things, as any of earth's conquerors ever dreamed of demanding. This, in the face of Christ's plain statement that there is but one Lord, one Master, one Father, "and all ye are brethren." [`Matt. 23:8-12`.] The command "Search the Scriptures," was intended for every one; the commission to "preach the good news" to all who have received the Spirit; and if any one has not the Spirit of Christ he is none of His, and can only be a blind leader of the blind.
"Repent, or else I will come unto THEE quickly, and will fight against THEM with the sword of my mouth." Notice thee and them in this passage. The words are evidently used like you and them in `1 Thes. 5:1-4`. The Lord speaks directly to his church as thou or you; but of the world, as they or them. He came to his own, and
in a sense delivered them out of Babylon; bearing them up on eagles' wings [`Rev. 12:14`], and carrying them into the wilderness; "into her place, where she is nourished."... from the face of the serpent, Satan. To them--Babylon, he comes with the sword, and by the sword they are cut into two--the Roman and Greek churches.
"He that hath an ear, let HIM hear what the Spirit says to the churches."
"To him that overcometh, to him will I give of the hidden manna." The manna recalls the story of Israel in the wilderness. Hidden would point as an index finger to the golden bowl full of manna laid away in the Ark of the Covenant as a memorial of the faithfulness of Jehovah, who led and "nourished" his people in the wilderness. It is a pledge to the Pergamos church that he who watched over literal Israel in their journeyings would care for them in the weary march that was about to begin.
The manna, of course, typifies spiritual food, the word of God. Perhaps some were enabled to see a deeper meaning, that it referred not only to the written word, but to the living Word; the true Bread of Life who came down from heaven to give life to the world. [`John 6:47-51`.]
It was a promise in the face of desolation and death, of a life that should be hid--from all the power of persecution --with Christ, in God.
"I will give him a white stone, and upon the stone a new name engraved, which no man knoweth but he that receiveth it."
What a blessed assurance to the church during those 1260 years of trial, outcasts from the world, branded as heretics by the church, to realize that God's seal was upon them; to remember that "the Lord knoweth them that are his."
The signet or seal--evidently referred to--was the emblem of authority. See `Gen. 41:41-42`; `1 Kings 21:8`; `Esther 3:10-12`; `8:2-8`, etc. To present any one with the signet ring was to invest them with all the power and authority of him who owned it. This is, therefore, one of the exceeding great and precious promises of joint heirship with Christ, given only to the overcomers.
The color of the stone would indicate the purity of the reign. "A sceptre of righteousness is the sceptre of thy kingdom." However precious the jewel, it was made much more so on account of its use; it was therefore the symbol of that which was most highly esteemed. See `Haggai 2:23`; `Sol. Song 8:5-6`.
The name on the seal is significant. We believe it is the name assured by our Lord on taking unto him his great power and beginning his reign. A name now revealed to the members of his body, since the reign has begun. [See article of Bro. Jones in March No. ZION'S WATCH TOWER, page 4.] A name peculiarly comforting to the persecuted saints during the reign of Anti-christ--the name of our beloved
KING OF KINGS, AND LORD OF LORDS. W. I. M.
ANASTASIS.--RESURRECTION.
"For since through a man there is death, through a man also there is a resurrection (anastasis) of the dead; for as by ADAM all die, so by the ANOINTED also, will all be restored to life." `1 Cor. 15:21,22`. Diaglott.
Recognizing death as a reality, we have long seen, and often pointed out, that a resurrection of dead ones, is God's remedy for the removal of this sin-curse. Not until very recently, however, did we recognize the full force and deep scope of the word resurrection.
We have been accustomed to regard it as meaning the giving to a dead person of a spark of life--the very faintest spark of life, such as the act of Elijah to the widow's son, (`1 Kings 17:22`) or the act of Paul to the young man who fell from a window, (`Acts 20:9,10`) or the act of Jesus to Jairus' daughter, to the son of the widow of Nain and to Lazarus. (`Mark 5:41,42`, `Luke 7:14,15`, `John 11:43,44`.) We had considered and called these, resurrections of the dead. But an examination proves that these restorations of a faint spark of life, are never called a resurrection in Scripture. An examination of the Greek word from which resurrection is translated (Anastasis) proves that its meaning is broader and fuller than we had supposed, and that we have been in the habit of misusing it, when applying it to such partial restorations of life as above mentioned.
Liddell and Scott's Greek Lexicon defines the word anastasis to mean-- "a setting up again"--"REBUILDING" --"RESTORATION." Let us then look at the resurrection in the light of this standard definition, and also, in the light of our text.
Mankind is the subject of Paul's discourse. Mankind as a race, had forfeited all right to life by the disobedience of Adam. The existence forfeited, was the one given by God to our representative, Adam. It was a perfect being or existence, and all the imperfections under which we as a race now labor, have come as a result of sin, and are a part of the death penalty. We are now, and have been for 6,000 years a dying race, growing weaker and weaker and dropping faster and faster into the tomb. Adam in his perfection did not lose the last spark of life for 930 years. We, less perfect, are born with but a spark, the average duration of which is 30 years. This condition in which we now are, is Scripturally called death, even before we enter the tomb. We are all walking in the valley of the shadow of death and are now far down below the mountain tops of life and perfection. (`Psa. 23:4`; `Matt. 8:22`; `2 Cor. 5:14`.)
Now let us ask the question-- Where was our race when it began to fall--when death began to oppress, degrade and conquer? The answer is: Man was perfect, on the mountain tops of life, and not at all in the valley of death; not only perfect in being but in full communion with his maker who considered his handiwork "very good." Then as death means a falling from all this perfection, resurrection means "a setting up again"-- "rebuilding"--"restoring" of humanity from every vestige of death to the perfection of their nature as represented by their head, Adam.
Now notice our text closely, and see the second clause, explaining the first, defines resurrection (anastasis) to mean restored: "Through a man there is death"--"by Adam all die." Then it states the remedy provided: "Through a man also (Jesus) there is a resurrection of the dead"--"by the anointed will all be restored to life." To restore life means to give back, or offer a thing which was lost or taken away. The thing lost by our race was perfect being.
But while resurrection means to restore, there is nothing connected with this word which limits it in time. All of the race shall be resurrected, but not necessarily all in a moment; on the contrary Scripture teaches us, that there are "times (years) of restitution," and another shows us that it will be the work of a thousand years. It will be seen then that the resurrection ("rebuilding--setting up again --restoring") of humanity will be in process, but will not be complete until the thousand years are ended. [This may furnish another explanation of the first clause of `Rev. 20:5`, to those who think there is a shadow of proof of that clause being genuine; and not as we believe an interpolation.]
But Paul proceeds in the consideration of the anastasis--restoring, upbuilding, perfecting; he explains that there are two conditions of perfected ones. In answer to the question-- With what body do they come to life again?--he explains (`vss. 36-38`) that as with the development of grain, so with mankind, the body sown is not the identical thing which springs up, though the same nature will be found in that which springs up, and the same identical personality, able to recall its former degraded condition, (`Psa. 22:27`; `Ezek. 16:61`; `Zech. 12:10`.) and to glorify God for the blessed change. But we inquire; will there be any difference in the resurrection-- will all be raised alike? Paul replies that there will be a difference: As in the sowing there are different kinds of seed, so in the resurrection there will be different kinds of bodies, just as we see it illustrated in nature; when we sow wheat we expect wheat to spring up and so will every seed develop its own kind. The large majority of the race are sown (die) human seed; a few--"a little flock" have changed their nature, been begotten of God. They are sown spiritual seed, and in the resurrection, God will give "to every seed its own body as it hath pleased him." (`vs. 38`.) The human seed will have a human body, but the spiritual seed will have a spiritual body; "as is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly." (`vs. 48`.)
According to the illustration given, the human being will rise in a body like that which went into decay and death, but not formed of the very same atoms of matter that composed it. (`vs. 37`,) "Thou sowest not that body that shall be." But to those begotten of God--of the spiritual seed, Paul says, "as we have borne the image of the earthy, (human nature --but having given that up to become 'new creatures') we shall (when born in the resurrection) bear the image of the heavenly"--the spiritual body.
Again some inquire, what is a spiritual or heavenly body like? It doth not yet appear what we shall be (like), but we know that...we shall be like
him (Jesus; not as he was, but as he is) "for we shall see him as he is." (`1 John 3:2`.)
We can form a tolerably clear idea of what the race in general will be when perfected (resurrected), knowing by experience that were it not for the imperfection it would be "very good."
And though we cannot fully comprehend what the new creature shall be when perfected (resurrected), because "it doth not yet appear, what we shall be" in all particulars, yet our Father's word informs us of some of the qualities of those "new creatures" "of the Divine nature" when perfected. He says: "It is sown in corruption, it is raised in INCORRUPTION; it is sown in dishonor, it is raised in GLORY; it is sown in weakness, it is raised in POWER; it is sown an animal body, it is raised a SPIRITUAL BODY." [`vss. 42-44`, Diaglott.] Thus we get a very meagre view of the excellent glory of the new creatures-- like Christ Jesus, the express image of the Father's person; "whom no man hath seen nor can see." (`1 Tim. 6:16`.) No wonder Paul said it doth not yet appear; no wonder God has not given us a more full account of the future glory; with the little glimpse we have, it almost over-awes us. We ask ourselves how searching must be our trial, if we would be accounted worthy of such divine honors? "What manner of persons ought we to be in all holy conversation and God-likeness" --"He that hath this hope in him purifieth himself even as he is pure."
This perfecting, Paul shows, is not what the world is to get, but is a special thing. In `vs. 42` he says, before giving the foregoing description --"Thus is THE resurrection of THE dead" i.e. the CHIEF perfecting of the CHIEF class of the dead. This CHIEF resurrection (anastasis--perfecting) began with Jesus, the head of the church which is his body--the head of THE CHRIST. Having proved himself worthy of this great glory by obedience even unto death, he was made perfect--MADE PERFECT through (by or on account of the) suffering" of death. (`Heb. 2:10`.) Jesus' resurrection was the first, no one before him had ever been raised completely out of death's control into perfection either of human or divine nature. He was "a first-fruit of those having fallen asleep." (`vs. 20`.) This is called "His (Jesus') resurrection," because if members of his body we shall share the same with our head. It is Scripturally illustrated by natural birth; Our head was born--delivered over 1800 years ago; the body is not yet fully delivered. We, "the feet of him," are still in the condition in which we "groan within ourselves waiting for the adoption, to wit, the redemption" in full of the entire body of the Christ. (`Rom. 8:23`.) (Will God cause to come to birth and not deliver? Will he deliver the head and not complete the work? (See `Isa. 66:9`.) The "little flock" of overcomers of the world--the blessed who shall "have part in the first (chief) resurrection" (anastasis--lifting up to perfection) and who shall "reign with him a thousand years," (`Rev. 20:6`.) will have part in "His resurrection" and experience the same changes and perfecting which he underwent, when God highly exalted him above the angels next to himself in power and glory--"the right hand of power."
Such is our, and such was Paul's hope. For it we suffer the loss of all things and do count them but dross that we may win Christ and be found in Him (as members of the body of Christ)...that we may know him (fully) and the POWER of HIS RESURRECTION." This desirable sharing in the power of HIS anastasis--raising to perfection, we hope to attain by sharing "the fellowship of His sufferings, being made conformable unto his death; if by any means, (by all these earthly sacrifices) we might attain unto the EX-anastasis (the out-resurrection) from the dead"--the chief perfecting. `Phil. 3:8-11`.
Let us consider next, the
ORDER OF RESURRECTIONS.
We have already seen that the best or chief perfecting--that of the Christ, comes first, and the bringing of mankind to human perfection follows during the Millennial age: But let us follow Paul's argument on this point and note that this is his argument exactly. After telling in the words of our text that "by Adam all die, so by the Anointed also will all be restored to life," he adds--"But each one in his OWN rank; Christ a first-fruit, afterwards those who are Christ's at his parousia (presence)." Here are two ranks, or orders of anastasis, Christ (the anointed head and body) first. Theirs, as we have seen, is the first and chief anastasis, the first to come to perfection and that the Divine perfection. Afterwards, during his presence, another class or order will be perfected. His presence will continue during the Millennial age, for he comes to reign and to put down all authority, all opposition to right and to bring all things into harmony with God and His laws. Then "he must reign"--must be present until all of this work is accomplished; and he shall reign a thousand years. (`Rev. 20:6`.) consequently that entire age is the time of His presence. During his presence he shall bless mankind with truth and knowledge and restore all things. Then all, who during that blessed reign, will, may come into harmony with him and "Hail Him Lord of all," thus becoming His. This class we understand to be referred to by Paul when he says--"afterwards those who are Christ's at (during) his presence." These shall be raised up to the perfection of their (human) nature.
The raising up, the perfecting, may be either an instantaneous, or gradual work so far as the meaning of the word anastasis is concerned. We have seen that the perfecting, or the raising of the world in general to full perfect human being, will require a long period. During that period they will learn valuable and lasting lessons in overcoming evil under the superintendence of able helpers and teachers. But there are two general exceptions to this rule; these two have learned these lessons in the present life under the dominion of evil. They have been made perfect through discipline endured here, and being thus prepared, are counted worthy to attain their perfect condition in the instant of return to life.
The first of these classes and the chief, are the members of the body of Christ, who have fought a good fight and finished their course of training and work of sacrifice, by obedience even unto death, and there is prepared for such, a crown of righteousness-- the reward. The anastasis (raising up to perfection) of this class, though not coming to all of them at the same instant, will be an instantaneous perfecting to each one. The dead in Christ shall rise, be perfected, first; then we which are alive and remain, shall share in the same anastasis, the same perfecting, without sleeping for a single moment in death.
We shall be changed or translated in a single moment, lifted in the twinkling of an eye, instantly, out of the earthly tabernacle or house (which will dissolve in death) into our house (body) from heaven--our glorious spiritual bodies, whose glory doth not yet appear. But both the raising of those who sleep in Jesus, and the
changing of the living members into new conditions, as well as the resurrection of Jesus, together constitute the first (chief) anastasis. "Blessed and holy is he that hath part in the chief, first resurrection--perfecting; on such the second death hath no power, but THEY shall be priests of God and of Christ and shall reign a thousand years." (`Rev. 20:6`.)
The second class, though less notable are highly esteemed of God, and in their sphere were overcomers and fought the good fight though a different one from ours of this Gospel age. We refer to the Prophets and Patriarchs of preceeding ages. Though they never had our "heavenly"--"high calling"--though never invited to change their nature from human to Divine, yet they were faithful and laid hold of the earthly promises set before them. Moses verily was faithful as a servant over all his house (of servants) but Christ was faithful as a Son over his own house, whose house are we, if--(`Heb. 3:6`.)
All those ancient worthy faithful ones, died in faith without receiving a fulfillment of the promises made them, yet were confident to the end of life, trusting God to give them at some time the things promised them. [Abraham had been promised all the land of Canaan, but had never received so much as to set his foot on, yet he died trusting God for what he had promised. `Acts 7:5`.] Instead of at once giving to Abraham, Isaac and Jacob and all the Prophets the earthly kingdom and dominion promised them, God let them rest; they "fell on sleep," while he developed the Gospel Church through the "better promises," even the heavenly --that it should be a kind of first fruits of his creatures. (`Jas. 1:18`.) Hence Paul, referring to these ancient worthies, states that God having provided some better thing for us, (the Christ) they without us (our instrumentality) shall not be made perfect. (`Heb. 11:39,40`.)
The anastasis of the Christ must take precedence to that of all others, because it is through The Christ that all things are to be restored. We believe, however, that the anastasis or perfecting of Abraham, Isaac, Jacob, the Prophets and overcomers of past ages, will be a rapid or instantaneous perfecting of the human nature. And we understand that it is as perfected men ruling over imperfect men, that these of the fleshly seed, will bless all the families of the earth as the agents of the spiritual SEED which is Christ--the express image of the invisible God. (`Col. 1:15`; `Heb. 1:3`.) Through the Christ primarily, the blessing of restoration comes.
EUROPEAN ARMIES.
It is the theory of a large number in the nominal church, that the Millennium of peace, when nation shall not lift up sword against nation, neither shall they learn war any more, is drawing near, and is to be brought about by present christianizing influences. We also claim it "nigh, even at the doors," but to be accomplished by a totally different process, viz: by the setting up of that kingdom for which we were ever taught to pray, "Thy kingdom come (that) thy will may be done on earth as it is done in Heaven." We believe also, that the setting up of the kingdom, involves first, the presence and exaltation of the new King (the Christ complete, who will dethrone and bind the former Prince of the power of the air --Satan, and accomplish the final overturning (`Rev. 20:2`; `Psa. 149:8`; `Ezek. 21:27`.) and the complete destruction of the present evil, unjust and oppressive governments and institutions. By the tumult of contending factions, he will dash them in pieces as a potter's vessel. `Psa. 2:9`; `Jer. 13:14`.
We seldom mention the outward evidences which support our views, and expectations. It has been our desire to direct your attention not so much to "the things which are seen," but mainly to "the things which are not seen" by the natural eye but discernable only by the eye of faith--in the Word of God. This knowledge it is, which enables us to see things which are coming to pass, but which are not yet discernable by the world. It was this favor of seeing further into the future than the world could look, which Jesus referred to, saying that the spirit of truth would guide us into truth and show us things to come. (`John 16:13`.) It is both a comfort and a strengthener of faith, to see how Scripture is being gradually accomplished. Therefore we give below some interesting and carefully collected facts regarding the present condition of European nations.
The peace footing of the standing armies of Europe, is as follows: Russia 715,000, France 498,483, Germany 427,274, Austria-Hungary 252,535, Italy 202,271. Those of the lesser powers, Turkey, Spain, Norway, etc., etc., aggregate 643,000 and Great Britain has an army of about 250,000 men. Thus it will be seen that Europe has a standing army of about 3,000,000 men, besides a navy which numbers 250 iron-clad and several hundred wooden vessels.
In addition to these regular armies there are reserve forces of drilled men, ready for immediate call in case of war, as follows: In Russia 2,252,126, Germany 1,500,000, France 1,230,000, Austria-Hungary (army and navy) 1,220,000, Italy 664,105. Great Britain and smaller powers about 2,500,000. This gives the enormous army of over 12,000,000 men ready for immediate action, composed only of trained soldiers in the prime of life. Truly it has been said "Europe is a huge standing camp." "All Europe stands ready for war."
How dreadful, how heart sickening the sight; 12,000,000 men trained in the use of the most devilish instruments of death, stand prepared to slaughter one another at the beck and nod of Emperors, Czars and Kings.
And yet it seems that in our Father's sight,
'Tis well that men should learn the evils now of
[war by bitter taste;
That when hath been o'erturned these governments
[of evil men,
All then might come to love the peaceful reign,
Of Him who's called "the Prince of Peace."
And yet some tell us that these are Christian governments; and all their Kings claim the right to rule--to be of God's authority and appointment. This idea of God's appointment was given by Papacy. Papacy placed in power the ancestors of most of those now reigning; Papacy claimed that in so doing it represented God, and that in fact it was "the Kingdom of God" and had the power and right to appoint the rulers of earth. The earthly governments still cling to the claim of divine appointment and use it as a mighty chain to bind the people under them. Their proclamations are signed, as for instance, King William of Prussia "By the grace of God."
Papacy, claiming infallibility, cannot but sustain the general principle of their appointment, and being now without temporal power, dare not offend one of these rulers.
Protestants unthinkingly and ignorantly uphold the decisions of Papacy on this matter, not seeing that thereby, they acknowledge the anti-Christ. This is just as the Word of God foretells--viz: That in the struggle between the people and their Papal appointed rulers just at hand, while the people will be struggling for freedom and their God given rights, the nominal churches will unite with the governments which they appointed and recognize, to help keep the people in thraldom. (`Rev. 19:19-20`.)
How absurd anyhow to say that the present governments are of God's appointment, or christian governments in any sense. Surely everything indicates, that they are Satan's governments --appointed and sustained by their prince "The prince of this world." (`John 14:30` and `12:31`.) This their actions clearly demonstrate. Being the Kingdoms of Satan, they must be demolished to give place to the Kingdom of God. How great will be the change, when these, give place to a righteous pure government under the true prince--the "Prince of peace." "In his day the righteous shall flourish." (`Psa. 72:7`.)
Mankind now groans under these evils, Satan and Anti-Christ appointed governments; but the groaning will soon be over. Satan will soon be bound; (`Rev. 20:2`) his earthly empires overturned (`Ezek. 21:27`.) and the kingdom will be given unto the people of the saints of the Most High under Christ. (`Dan. 7:27`.) The whole creation groaneth and travaileth in pain together until now--waiting for the manifestation of the sons of God. (`Rom. 8:22,19`.)
The church now is commanded to be subject to the powers that be for "The powers that be are ordained of God." (`Rom. 13:1`.) Yes, God, during the "present evil world" (age) not only permits Satan to be its prince, (`John 14:30`) but also permits the earthly governments of his appointing. He leaves his church and all men for a time under their control, assuring us through His word that shortly the prince of this world shall be bound, and "the kingdoms of this world shall become the kingdoms of our Lord and his anointed"--during the sounding of the Seventh Trumpet. (`Rev. 20:2` and `11:15`.)
The Church must not resist the powers that be except in matters of conscience. But now that "Gentile Times" have nearly run their ordained course, their overthrow is at hand. To this end God is raising up His great army, the masses of the world, to overturn all forms of evil and oppression. His army here, as in the overthrow of Jerusalem A.D. 70, will know not God, yet will fulfill His purposes. (`Rev. 19:19`.) God's army is now being marshalled and His church should stand aloof from both the governments that be, and their opposers. We should remember that "we are not of this world"--"our citizenship is in heaven." (`John 17:16`. `Phil. 3:20`.)
The time for the fulfilment of `Joel 3:10-16` is nigh at hand and the sooner it comes the sooner will another (`Isa. 2:2-4`) be accomplished. But first look not for these. First must be gathered from the earthly plane--the little flock --the bride of Christ. And in this gathering of the little flock from out the mass--the mass called by men the church, there will be a shaking, rooting and complete overturning of that mass so full of tares--corrupt with worldly pride. Thus saith the word of God: Judgment must begin at the house of God.
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