The Watchtower, September 1, 1882
ZWT - 1882 - R0311 thru R0424: R0388 (001) - September, 1882
VOL. IV. PITTSBURGH, PA., SEPTEMBER, 1882. NO. 3.
ZION'S
Watch Tower
AND
HERALD OF CHRIST'S PRESENCE.
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C. T. RUSSELL, Editor and Publisher.
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WE have some copies of the EM. DIAGLOTT on hand, damaged on inside of cover slightly; price to ZION'S WATCH TOWER subscribers, $1.50, to others, $3.00. This is a valuable work for all Bible students.
The October number of ZION'S WATCH TOWER will partake of a missionary character. We will be sending out a very large issue to new readers--about two hundred thousand in all. If you desire you may share in the work of scattering the "good tidings of great joy," by sending copies of this missionary number to your Christian friends. Order as many as you can use judiciously, or send us their addresses and we will supply them.
VIEW FROM THE TOWER.
The battle between truth and error still rages fiercely. Time-honored errors are worshiped, and earnestly defended, while new unfoldings of truth, as well as the old foundation principles of true faith, are being attacked on every hand, not only by the enemies of God, but by those who verily think they are doing God service. Surely we are in the "evil day," of which we were forewarned that it would be very difficult to withstand the assaults of error. (Read `Eph. 6:11-18`.) This should forearm and prepare us. The prophet `Malachi says (chap. 3:2`) of this "Day of the Lord" in which we are living-- "But who may abide the day of his coming (presence, after arrival), and who shall stand when he appeareth (a presence made known, but not necessarily by natural sight. Thus, Jehovah appeared to Abram; i.e., made known his presence, the same Heb. word, raah, `Gen. 17:1`), for he is like a refiner's fire and like fuller's soap. And he shall sit as a refiner and purifier of silver (symbol of truth --he shall purge out error from truth dross from silver) and he shall purify the sons of Levi" (typical of believers).
Seeing from the TOWER how the enemy endeavors to lull some to sleep with ease, comfort, and prosperity, in the matters of this life; how he perplexes and overcharges others in this world's busy cares; and how he seeks to draw others from the truth by error, we lift up the voice and cry aloud to those who have an ear to hear, saying: "We ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." Let us renew our vigilance, lest even now, when the "goal" is almost won, we should be deceived and allured from our racecourse. Let us, dear brethren, lay aside every weight and hindrance of earthly kind, and run with patience for the heavenly prize--unseen but eternal. What manner of persons ought we to be who have so much light on God's Word and plan, and such grand anticipations for the future; how separate from the world and its aims and ambitions?
To stand--to maintain our standing --to keep on the armor of God--we need to have much and close communion with God, not only in the way of talking to him (prayer), but also and especially by listening to what he says to us (through his Word).
We would suggest the following plan to you all, viz: that during the next six weeks you take up the following important subjects, both for your private study and more public discussion at your meetings:--
(1) Was a "sin offering" or sacrifice necessary to man's reconciliation to God?
(2) Did Jesus the Lamb of God put away sin by the sacrifice of himself?
(3) If a sacrifice was necessary and was given and accepted, are we pardoned or are we ransomed?
(4) Justification--are we not justified, old creatures (human), before we become sanctified, new creatures (spiritual)?
(5) "You know your calling; brethren" --"What is the hope of our calling"?
(6) Who had this, our hope, before Pentecost? Who, walked this narrow way to life before Jesus our Leader and Forerunner?
Our view of the Scripture teaching on the above subjects you will find in your back numbers of ZION'S WATCH TOWER. "The Lord will bless each in proportion as he earnestly and candidly seeks to know what saith the Scriptures. "He that seeketh findeth."
Bro. Sunderlin, you will be glad to know, is gradually improving, though still quite weak and unable to write or preach.
We are obliged to omit samples of interesting letters this month for lack of room.
THE SEVEN CHURCHES.
THYATIRA. `Rev. 2:18-29`.
"And to the Messenger of the Congregation in Thyatira write."
It is claimed that the name Thyatira means "sweet savor of labor." We think it applies to the first part of the period during which the church was said to be in the wilderness; the time also in which the papacy was in power. It would thus cover the period during which the true church, purified by persecution, relieved of its ordinary load of lazy dead-heads, and untrammeled by the class who always choose the popular side, was fully harnessed and faithfully laboring in the Lord's work. Many evidently had more zeal than knowledge, but they were faithful to the light they had.
"These things sayeth the Son of God."
This is a more emphatic declaration of who the speaker is, than in any previous message. It was necessary. A usurper had arisen, who, as foretold by Daniel, had "a mouth speaking great things." Claiming to be the Vicar of Christ, he assumed to speak as the mouth-piece of God.
Our Lord here announces himself as speaking through his written Word--his only authorized authority. This declaration would call to mind the words of Paul: "If any man preach any other gospel unto you than that ye have received, let him be accursed."
"Eyes as a flame of fire." Expressive of their piercing brightness. Despised and persecuted for the truth, as the little faithful company were, by those who claimed to be the church of God, it was a cheering thought to know that their exalted head "seeth not as man seeth"; but "the Lord knoweth them that are his."
"His feet are like to polished brass." The description here is very like that of the spiritual being seen by `Daniel [10:6`]: "Eyes as lamps of fire, and his arms and his feet like in color to polished brass." This metal was perhaps the most useful and enduring known to the ancients. It seems as if he would say to them: Fear not in
all your terrible journey of 1260 years in the wilderness, lo! I am with you; we shall walk together; I will be your companion and guide.
"I know thy works, and thy love and faith and service and patience, and thy last works are more than the first." This is generous praise, and shows the Lord's appreciation of the faithful labors of the true church of this period. The language is quite similar to that used in addressing the first church, with the apparent recognition that works of Thyatira were even more abundant than those of Ephesus.
"But I have against thee that thou sufferest the woman Jezebel, who calls herself a prophetess, and she teaches and seduces my servants to commit fornication, and to eat things offered to idols."
The Bible is a wonderful book. We find in it a faithful record of human history, and many curious events, sometimes so strange as to be almost or quite disbelieved by the natural man. Various attempts have been made to prove the Bible unhistorical; that while it taught spiritual truths, it was not intended to teach history, science, etc., and was in those directions entirely unreliable. The light of modern research and criticism is fast scattering such infidelity, and proving, day by day, the antiquity and reliability of the Book of books. Not only is its historical and scientific truthfulness shining out clearly, but there also appears a strangely deeper vein of truth which seals its supernatural origin, by revealing the astonishing fact, that that history was a living, speaking, prophetic pantomime --a prophecy acted out in type by living characters. Even their faults and misdeeds faithfully noted (to the disgust of some over-particular people) being apparently necessary to fill up the anti-type.
The history of Elijah, and his relations with Ahab and Jezebel, is one of these prophetic pictures, seen not in vision, but in real characters. As this type is familiar to many of our readers, and will be treated fully soon for the benefit of all, we only take space to note a few of the prophetic features.
Jezebel, as the nourisher and protector of the prophets of Baal, is the type of the Papal Church, the mother of abominations. `1 Kings 18:19`; `2 Kings 9:22`. Ahab, her husband, the king of Israel, represents the kings or kingdoms of Europe who committed spiritual fornication with the "mother church."
The Elijah of `Malachi 4`, is evidently the Gospel church in its militant condition, and which must be fully come--filled up. `Rom. 11:25`-- before the trouble spoken of can fairly begin, seeing that they assist in pouring out the plagues. The three-and- a-half years of drouth and famine foretold by Elijah (during which he was miraculously fed) were typical of the three-and-a-half "times" or symbolic years of spiritual drouth and famine foretold by `Amos (8:11`), during the combined reign of the Babylonian Jezebel and her kingly paramours.
If we compare `Dan. 7:25`; `12:7`, with `Rev. 11:2,3,9,12`, and `12:6,14`, we will find that they measure the same length of time. In symbolic language a "time" is composed of twelve months, of thirty years each (a day thus symbolizing a year). A symbolic year is 360 literal years, and 3-1/2 of these years, or 3-1/2 times 360 is 1260. Also 42 months multiplied by 30 days to a month is 1260 symbolic years. There is abundant proof that this is the way God intended us to calculate symbolic time.
We thus see that the flight of the true children into the wilderness, from the face of the false church during 1260 years, while the harlot reigned a queen, and lived deliciously with the kings of earth, was clearly foretold in Elijah's flight from the face of Jezebel, and the 3-1/2 years of famine. `1 Kings 19:3`, also `17:1`--with `Luke 4:25`.
The description of Jezebel in this message exactly fits the teaching of Rome. "To eat things offered to idols." How could the Pagan ideas taught by the Papacy, and clung to by Protestantism, be better described? The natural immortality of all men, as first taught by the most beastly of idolaters--the Egyptians--the eternity of sin; and, worst of all, the character of God so degraded that no heathen monstrosity ever invented by pagan priest-craft could compare with it. Instead of a loving Father, a vindictive Giant, kind indeed to his followers [are not the heathen so?], but infinitely cruel to, not his enemies alone, but also to those who, never having heard of him, could neither like nor dislike him. True, we were told that he--or rather his Son--was love personified; but this idea was so mixed up with the hideous doctrine of "eternal torment" that the result was Babylon [confusion].
"She teaches and seduces my servants to commit fornication."
Churches are continually typified in the Scriptures by women, so the teaching alluded to is the following and union with some of the daughters of Babylon. So successful has been this seduction that Protestants generally would rather associate with an immoral member of an orthodox church, or a member of the body of anti-Christ, than a faithful and consistent Christian, who has thrown off the fetters of sectarianism.
Rome has claimed to teach the doctrine of "one church"; but the direct result of her teaching has been the various creed-bound sects which still hold captive the spiritual Zion.
"And I gave her TIME that she might repent; and she willeth not to repent of her fornication. Behold, I cast her into a bed, and those who commit adultery with her into great tribulation [see `Rev. 2:21,22`] if they repent not of HER works." [Sinaitic, Vatican, and Ephraim MSS., and other best authorities: "HER WORKS."]
The time given for repentance must date, we think, from the dawn of the light of the Reformation. Strange to say, just about 365 years have passed away since Luther began to preach against the errors of Rome. On the 31st day of October, 1517, he placed his ninety-five theses on the door of the church in Wittenberg. In a few weeks the theses were known throughout Christendom, having been translated into several languages. This is considered the beginning of the Reformation in Germany. Now, we see the force of the language of our Lord in this message.
"I gave her [a] time that she might repent." A "time," 360 years from the first clear rays of light through Bro. Luther, brings us to the hour when our Lord said to the nominal Gospel Church--as shown by the parallels--"Your house is left unto you desolate." If we read the signs of the times aright they have already entered the "affliction" promised.
"And I will kill her children with death; and all the churches shall know that I am he who searcheth the reins and hearts; and I will give to you every one according to your works."
Rome, in the days of Thyatira, endeavored to kill Thyatira's children with literal death; and the Lord cheers them by the assurance that the reverse would finally take place; and that while those who had imbibed that persecuting spirit of Jezebel would be stricken with spiritual death [the anti-type of the 450 priests of Baal whom Jezebel fed, and whom Elijah destroyed], she (all having the spirit of Thyatira) would receive the glorious reward according to your works. This changed condition of things will also reveal to "all the churches" who it is that is doing the sifting work.
"But to you I say: to the rest which are in Thyatira, as many as have not this teaching; who know not the deep things of Satan (as they say); I put upon you no other burden; but that which ye have, hold fast till I come."
It will be noticed that there is a peculiarity in the use of the expression "deep things." There are apparently certain ideas which "they" call deep things [of God] which our Lord calls by their proper name: "deep things of Satan."
When we speak to a certain class about God's dealings with mankind, and of the justice [?] of consigning the ignorant to everlasting misery, as imputed to our heavenly Father, we are at once told that we cannot fathom God's purpose in allowing all this sin and misery; that he has not revealed his plans; that our reasonings are mere speculation, the whole matter belongs to the "deep things" of God, which he has not revealed. "Eye hath not seen, ear hath not heard," etc.; not knowing that Paul continues: "but God hath revealed them unto us by his spirit."
Although knowing that anti-Christ has loaded "Our Father's" name with odium, and his character with infamy, they still persist in asserting that it is not our business to attempt to clear him; he will do that himself on the day of judgment, when, according to their theology, it will be too late to do anybody any good.
We, who see the plan of the ages, might be content to wait; but we have a right to expect that those who believe that the world is now on probation should do all in their power to place God's character and dealings in a proper light before the world. We would be ashamed to treat an earthly friend so, how much more the "friend above all others"? Thank God we have not learned this "voluntary humility."
"I love to tell the story,
Because I know it's true."
To the faithful laborers in Thyatira he lays no other "burden." He began his message by commending them for their "works" and "service." He ends by telling them to patiently carry this burden, holding fast what they have "till I come." We think we know some still living who have the Thyatira spirit.
"And he that overcomes, and he that keeps my works until 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 a potter are they dashed to pieces, as I also have received of my Father."
The promise to the overcomers of the Thyatira age is peculiarly appropriate. Rome, the false church, was at this time in the height of her glory, claiming to be the kingdom of God; that Christ's reign had begun-- through his vice-gerent, the Pope. Claiming, of course, the promises given to those who reign with Christ, she did literally rule the nations with a rod of iron, dashing in pieces whom she would.
The type (in a sense) of the iron rule and great power of the true kingdom was thus signified [made signs of--shown by signs--`Rev. 1:1`] before their eyes; making even their terrible persecution a reminder of the glory and power they were called to inherit.
"And I will give him the morning star."
These who would continue to "work" in harmony with God's plan (which they could only do by walking in the light of present truth), are promised not only increasing light, but advanced light--as if before it was due; also the first sure proof of "Day Dawn," and of the approach of the glorious Sun of Righteousness who shall rise--not to bring DARKNESS, (Is `John 1:9` fulfilled?)--not to destroy, but with healing in his wings. "The leaves of the tree were for the healing of the nations." "He that hath an ear, let him hear what the Spirit saith unto the churches."
W. I. MANN.
FAITH'S ALCHEMY.
Some statements of the Bible seem as startling and impossible as the dream of the philosopher's stone. Surely, it is as easy to turn all things into gold as to verify the promise that "no good thing will God withhold from them that walk uprightly." Where are the people who possess all good things? Not the adherents of any favored sect, for then all controversy would cease, and faith give place to sight. Shall we take refuge in the limitation of the promise to those who walk uprightly, and reply that until we find persons who never waver, stoop, or stumble, it cannot be said the promise has failed? But it is addressed to fallible mortals, and by the upright must be meant those who, in spite of failing, honestly and habitually try to be right with God. Do persons enjoy all things generally regarded as good? This is not the teaching of the Bible. It is unfair to interpret any book or document by the meaning we choose to place on some sentence opposed to the general tenor of it. The Bible in all its teachings and narratives shows that "many are the afflictions of the righteous." No one is invited to be a Christian by the bribe of receiving all the things the world accounts "good."
What then, is the meaning of the promise? That is good which is for our complete and lasting advantage. A bed in a garden may be cultivated, a wing of a house decorated, a member of the body cared for, so as to entail injury on the whole. It would not, therefore, be a good thing. A child may be gratified by a berry or a toy, which may prove a fatal injury. Bitter medicine, a painful operation, a difficult task, though regarded by the child as very evil, may be good things, no wise parent would withhold. As the physical nature is developed by exercise, and the mental by education, so the spiritual by the discipline of trial. If thus, we are trained to the conquest of self-will, to filial submission, and confidence toward God, it is a good thing of supreme value.
The present life is the childhood, the training time of eternity. If, then, a transitory grief helps to fit us for everlasting bliss, it must be good, and not evil. But who can tell what is thus good? We feel present pain and pleasure, but cannot see their spiritual results. It is not necessary, it is not possible that we should. God does, and he has the power so to overrule all things as to secure the desired end. We do not argue the matter with unbelievers. They point to our poverty, sickness, disappointments, desires unsatisfied, prayers apparently refused; and in the faith God's Word warrants and his Spirit produces, we reply with Faber:
"Ills that God blesses are my good--
All unblessed good is ill;
And all is right that seems most wrong,
If it be His dear will."
This is the alchemy that turns sorrow into joy, sickness into health, death into life. It is illustrated in the history of God's children. We see it in the case of Joseph, Moses, David, and Asaph. (`Psa. 73`.) St. Paul learned to glory in the thorn in the flesh.
Things are not what they seem. God alone perceives their true value and lasting results. He is infinitely wise, and cannot err; infinitely strong, and cannot fail; infinitely kind, and cannot neglect. He will keep back nothing that is good, nor give us what would injure. This is our culture time.
That is best which promotes the fruitfulness in which God delights, and which will be our own true glory by his grace. Christians must not judge of things as men do whose possessions and hopes are limited by the present. We are pilgrims, and must estimate circumstances in view of their influence, not so much in making us comfortable on our way as in helping us home. Nobler aims involve severer toil; fiercer conflicts, costlier sacrifice. If we seek a nobler goal, let us not envy others their smoother path. If we would win a richer prize, we must fight a sterner battle. If we would attain a loftier height, we must clamber up sharper crags.--Newman Hall.
HE WAS A LIAR FROM THE BEGINNING.
Many despotic and evil governments have tried to hold themselves in power by misrepresenting what would result from a change of government. Thus Satan--"the prince of this world"--has deluded mankind in general, teaching that, though they indeed have a hard lot now, it would be a thousand-fold worse if Jesus were to come and establish his kingdom. Hence, not only the worldly fear the coming into power of earth's rightful Ruler, but many of God's children, too, fear, instead of love, that for which they pray--"Thy kingdom come, thy will be done on earth as in heaven."
Thus, in everything it has been the deceivers' policy to misrepresent our loving Father's works and plans. It is astonishing, too, how much more readily even Christians receive Satan's lie than God's truth. And God allows his character to be traduced-- probably designing that when, in coming ages, "the knowledge of the Lord shall fill the whole earth," then the magnitude of his love shall shine with increased splendor by contrast with Satan's slanders.
WAIT ON THE LORD.
Wait, O thou weary one, a little longer,
A few more years--it may be only days;
Thy patient waiting makes thee all the stronger;
Eternity will balance all delays.
Wait, O thou suffering one, thy days of sorrow
Bring to thy soul its richest gain.
If thou a Christian art, a brighter morrow
Will give thee ten-fold joy for all thy pain.
Wait, O thou anxious one, the cloud that hovers
In gathering gloom above thy aching head
Is sent of God in mercy, and He covers
Thee with His heavenly mantle overspread.
Be patient and submissive; each disaster
Will bring thee nearer to thy loving Lord.
These trials make thee like thy blessed Master,
Who knows them all, and will his grace afford.
Be patient and submissive; strength is given
For every step along the weary way,
And for it all thou'lt render praise in heaven,
When dreary night gives place to perfect day.
Yes, perfect day, the day of God, eternal,
When not a shadow shall flit o'er the scene;
In that fair land where all is bright and vernal,
And we will be with Christ, and naught
between.
Wait, then, dear heart, control thy sad emotion,
God will subdue each angry wind and wave,
And when the voyage ends across life's ocean,
Into the haven of sweet rest will save.
--New York Observer.
"LINE UPON LINE."
"Being justified by faith, we have peace with God, through our Lord Jesus Christ." (`Rom. 5:1`.)
Though a familiar text, we would that its full import were grasped more clearly by all God's children. It would be a source of pleasure and continual rejoicing to them all. It would be a firm foundation upon which the other teachings of God's Word would rest immovable, secure --a foundation which could not be moved, and from which our faith-building could not be shaken by every wind of doctrine.
What is a justified condition, but a condition of guiltlessness? The act of justifying is the clearing or purifying or cleansing from sin. Any one who is pure, clean, perfect, or righteous needs not a justifier, for such are just of themselves.
There has been but one "Just One" among men--our Lord Jesus. All others were sinners by nature, having inherited condemnation through Adam. All were unjust. Being unjust, they were all under condemnation to death. Being unclean, all are cut off from fellowship and communion with the holy and righteous God. The whole world lieth in condemnation --condemned to death. (`Rom. 5:16,18`.)
Christ died the just (one) for the unjust (many) that he might bring us to God. (`1 Pet. 3:18`.) He brings us into harmony and fellowship with God by restoring us to the just or sinless condition, which Adam, our representative, lost for himself and us. Thus, Jesus becomes our Justifier, and justifies us from all things. (`Acts 13:39`.) Thus "being made free from sin," we may have communion with God, and can do works acceptable to God through Jesus Christ. (`1 Pet. 2:5`.)
But it is objected--the text says we are justified by FAITH, and it does not say that our justification from sin required anything but FAITH. The text says nothing about the Just One, Jesus, dying to justify the unjust many.
We reply that if any single text contained all the truth, the balance of Scripture would be useless--that one text would contain all the value. No single text contains all the truth. It is one of the fruitful causes of grievous errors that the Bible is not read more as a connected whole. But you are mistaken, our text does teach the necessity of a Redeemer to justify the unjust. Read the last clause: "justified...through our Lord Jesus Christ." Yes, we were all sinners--we could not justify ourselves. We could only be justified by one who would pay our penalty for us; then we might go free. It was for this cause that Jesus died, "the just for the unjust."
Do you inquire then, What has faith to do with the justification? We reply: Faith is the acceptance or belief of something. To be a proper faith, the thing believed must have proper and substantial reasons as a ground or basis of faith. A sound basis of faith is the Word of God. In our text, faith is the handle by which we accept of justification. We know that we are justified--or cleared from all Adamic condemnation --and reckoned of God as perfect, because he says so. He says, "There is, therefore, now, no condemnation to them which are in Christ Jesus." There was, and still is, condemnation to death resting on all others. We escape the condemnation, by reason of Jesus having paid the penalty of sin; and his redemption becomes applicable to every man as he comes to a knowledge of it, and accepts of it. That is, as soon as we accept of Jesus' death as our ransom price, that soon we realize or believe ourselves "justified from all things"; that soon we may know ourselves as no longer condemned sinners and aliens from God, but as his children, freed from condemnation by the full and sufficient ransom.
Would to God, dear ones, that you all could realize yet more fully this "no condemnation," full "justification," this unblamable condition in which we stand who believe that Christ "was delivered (to death) for our offences, and was raised again for our justification." (`Rom. 4:25`.)
The justified by faith are very few, because for various reasons few believe that they are justified. Some who believe in the reality of sin, that all are sinners, and that Christ died for our sins, and redeemed us from the condemned condition, cannot realize themselves as being now, on that account, free from sin having no condemnation, and as pure and spotless as the snow in God's estimation. The only thing these lack, and it is an important lack, without which they cannot have full peace with God, is faith to realize or accept of the righteousness of Christ as the covering of all sin. Let us remember that "without faith it is impossible to please God," (`Heb. 11:6`.) or to "have peace (rest) with God." (`Rom. 5:1`.)
Another class who are not treated of by our text, and who have no right to comfort from it, do not believe that the race is under condemnation, and regard sin as a myth. These cannot be justified, because they do not recognize themselves as unjust.
Another class to whom this text does not apply, includes those who admit that man is a sinner and needs to be justified, but who claim that sinners are justified unconditionally by the Father. That is, that God concluded that he would revoke his original sentence of death, and by his mighty power turn all sinners into saints. But if this were God's plan there would have been no necessity for the death of our Lord Jesus--the Just for the unjust. That this is an unscriptural faith, is readily seen, when we find that nowhere does God say that he will unconditionally pardon sin. Those who hold this view have no need of the last clause of our text--Justified...THROUGH Jesus Christ our Lord.
Another class to whose theory this text would not fit, claim, that while all are sinners, and need to be justified or cleared from their sin; yet that this is effected not by unconditional pardon by Jehovah, nor by a ransom for sin, and the payment of sin's penalty by Jesus, but that each man in the act of dying, will pay his own penalty, and therefore be free from sin. They who hold this view have no right to use our text, for it speaks of justification (cleansing from sin) "through Jesus Christ"--something Jesus has done for us, and not something for us to do for ourselves, is the basis of the hope and peace of our text.
Truly, it has been written that the wisdom of God is foolishness with men, and the wisdom of this world is foolishness with God. (`1 Cor. 2:14`; and `3:19`.) Thus it has ever been. Men have been searching for centuries to prove that man is susceptible of a moral training which would bring him into harmony with God; or that he could make satisfaction for his own sins by means of penance now, or by the act of dying, thus restoring himself to favor with his holy Maker who cannot look upon sin with any degree of allowance. Others rely on the love of God, vainly hoping that his infinite love will override his infinite justice, causing him to revoke his own original decree.
All these, while they may lead astray good, candid minds, and, by their human sophistrising, may overthrow the faith of some in Jesus as the Redeemer, who "bought us with his own precious blood," they can never make void the testimony of God's Word, nor permanently lead astray those taught of God through his Word. These see in Jehovah a God infinite both in Justice and in Love--so just that he will "by no means clear (pardon) the guilty," (`Exod. 34:7`) yet so loving that he gave his only begotten son to die for our sins, and to redeem us from death, the sin penalty.
Let us hold fast to the blessed Bible doctrine of Justification (freeing from condemnation) through our Lord Jesus Christ, accepting of it by faith. As it is written, so we believe that Jesus "put away sin by the sacrifice of himself"; and "without shedding of blood there is no remission (no "putting away," or "justifying"). (`Heb. 9:22,26`.)
Thus upheld in our faith by Jehovah's Word, we will not be carried about by every wind of doctrine which Satan stirs in this "evil day" to lead us from our anchorage in Christ. Let us now look at the subject from another standpoint of view:
DID CHRIST DIE IN VAIN?
It is an indisputed fact that "the man, Christ Jesus," lived and died; but various are the views held as to why, and the value or utility of his life and death.
Of so-called Christendom, probably one-half believe that Jesus was merely an imperfect (sinful) man like other men, except that he had more than ordinary ability--a man superior to his day--a man who, as a teacher of morals, properly ranked with Confucius, Socrates, and Plato, though, they think, less philosophical than the two last. His death they regard as remarkable for cruelty and injustice, but aside from the fact that he was a martyr to principles of truth, they recognize no merit in it. He died, say they, as any other man dies, and for the same reason. As a member of the same human family, he would have died as any other man sooner or later, anyhow. They say, the value of Jesus' life and death consists entirely in the moral teaching, influence, and example which it affords mankind, showing to all men that they should lead pure, moral lives, and rather sacrifice life than principle. Of this view are almost all connected with the "Universalist" and "Unitarian" denominations, as well as a large proportion in all other denominations, sometimes called "Liberal" and "Independent" Christians--"advanced thinkers," etc.
These scout the idea that Christ died the just for the unjust; that "Christ died for our sins, according to the Scriptures"; that "with his stripes we are healed"; that "the Lord (Jehovah)...laid on him the iniquity of us all"; (`Isa. 53:5,6`.) that "he was delivered (to death) for our offences." They endeavor to explain away these and a hundred
other similar Scriptures. Failing in this, they give us plainly their idea; viz.: that such texts and such ideas of the object of Jesus' death, while good enough in past ages, will not stand the "light" and "thought" of this nineteenth century.
With claims of superior wisdom and benevolence, they give us three advanced views on the subject. First, God is too benevolent, too loving, to require a penalty for sin of his poor weak creatures. [They overlook the fact that the God of love has permitted the evils and miseries of the last six thousand years to come upon the race, as part of the "wages of sin."]
The second view is, that the act of dying and being entombed pays the sin penalty--that thus each pays for his own sin, and is then entitled to life, and needs no redeemer to die for his sins, or to ransom him from the power of the grave. (`Hos. 13:14`.) [An absolute proof of the falsity of this view is furnished in the case of Jairus' daughter (`Matt. 9:18,23-25`), the widow's son, and Lazarus (`Luke 7:11-15`; `John 11:44`), all of whom having died, and thereby, according to this theory, paid their own penalty, should be free from death after Jesus had restored life to them. But they all died again. This is proof that the death of the condemned does not make reconciliation for sin, nor entitle to a release from its penalty. The just must die for the unjust; the Lamb of God must take away the sin of the world ere they can have a right to everlasting life.
The third view, though also incorrect, yet by far the most near to the Scriptural view, is, that the ills of the present life, coupled with a sufficiency of punishment in a future life, to be just and effective, and to reward each, will be the wages of sin.
We wish every reader to note carefully that the "nineteenth century light," of which these so-called "advanced thinkers" boast, is an earthly light. It is such intellectual philosophy and science, falsely so called, against which we are warned. (`1 Tim. 6:20`.) It not only ignores, but opposes the heavenly light--THE WORD OF GOD. Among the strong advocates of this view are Henry Ward Beecher and many of the great; and adherents with these
are the rich and the wise, according to this world; but they cannot boast the words of Jesus, or Paul, or James, or Peter, as proving or harmonizing with their "light." No; but they are the ones to whom we refer for our faith. Their united testimony is, that "There is none other name under heaven given among men whereby we must be saved" than the name of Jesus. (`Acts 4:10-12`.) How sad that some who once stood with us in full reliance on the ransom--the precious blood of Christ--as the basis of forgiveness of sins and future RESTITUTION from its penalty, have recently fallen into this grievous error.
The argument of this large class of "advanced thinkers" is completely overthrown by the legitimate conclusions of their own arguments. Assuming that Jesus died, not to pay a penalty for us, they say he simply became our leader and example. They all claim that Abraham, Isaac, Jacob, David, and others, who lived and died before Jesus' day, are saved in the same sense, in the same way, and receive as great blessings and rewards as saints who live since Jesus set the example. Do they not thus believe? You answer, yes. Then we inquire, what advantage resulted from Jesus' example? If they of preceding ages got along just as well without it as we who have it, and if his death did not satisfy any penalty or legal claims of justice against us as sinners, we should be forced to the conclusion that Christ died in vain. If God had been as wise as these teachers, and had possessed some of the nineteenth century "light," the inference is that he would not have sent his only begotten Son to become a man, and to "taste death for every man."
The regular and attentive reader will notice that the foregoing is not our view of the teachings of Scripture. We believe that by the death of Christ the human nature of all before and since his day is justified to life; but that we living since his day, have the advantage, that by following his example in sacrificing the human nature, we may become partakers of a higher nature, viz.: a spiritual--even the divine nature. We merely used the argument of the opposition to overthrow their own theory.
But while we oppose, and always expect to oppose, above every other and minor heresy, the views which, as above mentioned, deny that our Lord bought us with his own precious blood (`1 Cor. 6:20`; `1 Pet. 1:19`; `2 Pet. 2:1,2`), and every other theory which ascribes salvation from death to any other name than Jesus, and by any other means than that "he died for our sins--the Just for the unjust; yet for very many who hold these views, we have much sympathy; in fact, we admire many of them. Controlled by benevolent reasoning powers, and confronted by the unreasonable and unscriptural doctrines of so-called orthodoxy, they could scarcely avoid an opposite extreme. It is the inclination of our present demoralized human nature to fly from one extreme to another. We only get the golden mean of truth when we let the human will and human wisdom cease, and accept God's word as its own interpreter.
The views from which these generally fled, represent the faith of about the other half of Christendom, and are termed "Orthodox" views. The belief of this class, in a few words, is as follows: Sin is an awful reality, entailing upon all, through Adam, a penalty which must be paid, or not one of the race could ever be restored to life or communion with God. God, foreseeing that none of us could pay the price of our own or of each other's sins (because all were condemned), provided a ransom or substitute (Both words have the same meaning.) in the person of "the man, Christ Jesus, who gave himself a ransom for all," and "redeemed us" by dying "for our sins"--"the Just for the unjust."
To all this we agree; thus far we have Scripture; but we can go no further with "Orthodoxy," for when they come to explain the nature of the penalty which Jesus paid for us, they leave both divine and human wisdom. They claim, unscripturally, that the wages of sin is everlasting torture and misery; some believing that it will be mental torture, and others that it will be physical--that God, before he had created man, had, in some distant locality, fitted up a place where the sinner may be tortured throughout eternity in surging billows of fire and flame.
Somewhat less awful is the view of Papacy--that purgatory is a place of dreadful torture, which will end when the culprit has had sufficient punishment. Papacy found it necessary to use strong and forcible arguments when she undertook to convert the whole world; and Protestantism sought to make the inducements of Christianity still more striking by preaching an endless torture.
Any benevolent mind, unbiased by prejudice, even though unenlightened by revelation, must see that there is something wrong in this theory; and positive proof of its falsity is furnished, when the fruitless attempt is made to harmonize this endless torture theory of men, with the substitution or ransom teaching of Scripture. By holding and mixing this truth (substitution) with this error (eternal torment), the truth is made to appear untrue. Thus, if the wages due to sinners was eternal torture in hell, and if Jesus became the sinners' substitute or ransom--then what? Then Christ is in hell suffering that torture, and must forever thus suffer to all eternity. Then he is not in heaven, at the right hand of God. (`Mark 16:19`.)
This conclusion is, of course, preposterous and unscriptural; every logical mind sees this, and to escape the dilemma, some claim that Jesus suffered more agony in the few hours of his crucifixion than all men (over a hundred and forty billions) would be capable of suffering unitedly throughout eternity. Others seeing that this is as absurd as the former view, discard both the eternal torment and the substitution or ransom, and become disbelievers in the Bible as God's revelation.
Still others, to compromise with reason, discard substitution, but roll the human tradition of eternal torment and purgatory as a sweet morsel under their tongue, determined to hold it at all hazards. A few, of whom we thank our Father it is our privilege to be, let go of the human tradition of eternal torture, but hold fast to the Bible teaching of Substitution, viz.: That Jesus "gave himself a ransom (Greek--antilutron--an equivalent price. See also "Webster's Dictionary.") for all" mankind. (`1 Tim. 2:6`.)
Now, briefly, let us see why Christ died. We see that others either make out that his death was in vain, or, by tacking on eternal torment as the penalty he paid for us, they make void the Word of God by their traditions.
First, then, we accept of substitution in its fullest sense, and claim that when "Christ died for our sins"-- "the Just for the unjust"--when "the chastisement of our peace was upon him"--when "he was wounded for our transgressions and bruised for our iniquities," he took the place of the sinner before God, and suffered exactly the penalty of our Adamic sin-- exactly what otherwise the entire race must have suffered. But now comes the question, What are the wages of sin which he must meet for us, in order to be our ransom or substitute? The Scriptures reply, "The wages of sin is DEATH." (`Rom. 6:23`.) Not life in torment, but the extinction of life is death.
To this conclusion all Scripture harmonizes, viz.: that his death was the ransom which justifies all mankind to life, and makes possible (in God's due time) the resurrection of all that are in their graves. (`John 5:28`.) It was not the sufferings of Gethsemane, nor the weariness of his three-and-a-half years' ministry that
redeemed us--it was his death. "The Son of man came to give his life a ransom for many." (`Matt. 20:28`.)
The Just one might have suffered ten times as much as he did, yet had it not culminated in death, it all would not have redeemed the unjust. The wages of sin was not torture, but death; hence to be our substitute, he must die, thus paying exactly our penalty. For this cause Christ died, the just for the unjust.
The death of Jesus might have been accomplished in a less painful way, and it would have been equally our ransom price; but it pleased the Father that he should be not only the Redeemer, but also the Restorer of men. Hence, he must have an experience in our sufferings, in order to be able to sympathize with us, "For it became him (Jehovah)...in bringing many sons unto glory, to make the Captain of their salvation (Jesus) perfect (on the spiritual plane) through sufferings." (`Heb. 2:10`.)
Beloved, let no one take from you, by any means, this fundamental teaching of Scripture, this basis of all our hopes, as well as the basis of the world's hope of restitution. If Jesus did not become our ransom--our substitute--if the sacrifice of his humanity was not the "equivalent price" necessary to recover Adam and all who lost life through him as their representative head, none need expect to go free from death: Then our hope of a resurrection of the dead is vain. If the penalty of our sins is eternal torment, then Jesus did not pay it, and we must each expect to suffer it. But if, as the Scriptures teach, though so few believe it, the wages of sin is death, then we know that Jesus did pay our penalty. He died, or was cut off from life, "not for himself," but for us, to give his life a ransom for many. (See `Dan. 9:26`.)
This is Paul's argument, and when he would mention the very fundamentals of Christian faith, he says: "I delivered unto you first of all... how that Christ died for our sins, according to the Scriptures." (`1 Cor. 15:3`.)
Referring to the preceding article, we would remark that no one can have a proper or full comprehension of Justification, unless he sees that as a race, we were in a condemned condition --condemned to death, not to torment; and now we are made happy by the Gospel (glad tidings) that Jesus was delivered (to death) for our offences, and was raised again for our justification." (`Rom. 4:25`.) We now know that since our penalty has been paid by our Redeemer, "God (the Father) is just to forgive us." He will not be unjust to withhold that right to life which has been purchased for us according to his own plan.
Notice how firmly Paul stood on this doctrine of a full release or justification, and notice that he bases it, not on Jehovah's rescinding the penalty, but on the fact that Christ died. Paul's argument is that it is the same Jehovah who once condemned us, that now declares us freed from sin-- justified--and he accomplished our justification by not sparing his own Son, but freely delivering him up for us all. He says "Who shall lay anything to the charge of God's elect? It is God that justifieth. [Consequently, if God justifies, no one has a right to condemn us.] Who is he that condemneth? [Tell such an one that] It is Christ that died." Tell such that we are redeemed from death--the penalty of sin--because "Christ died for our sins." (Read `Rom. 8:32-34,1`.)
AN ASYLUM FOR THE EXILES.
[From the N.Y. Herald.]
Our Constantinople correspondent sends the following:--Since the days when Sultan Bajazet offered an asylum to the Spanish Jews flying from the stakes and scaffolds of Ferdinand II., there never has been promise of such a wholesale migration into the Ottoman dominions as there is at present. Already upward of a thousand Russian Jewish refugees are wandering homeless in the streets of Constantinople, and this, in spite of all efforts to stem, or rather to delay, the stampede until proper arrangements can be made to receive them. The two pilot fish of the exodus--Mr. Lawrence Oliphant and Mr. James Alexander--have made Constantinople their headquarters. As to the sincerity, and as to the disinterestedness, both pecuniary and personal, of these two gentlemen in their efforts to repatriate the Jews, there is not the slightest doubt. But as to the method of realizing the philanthropic object that both have at heart, Mr. Oliphant, and Mr. Alexander hold somewhat different views. It will be remembered that two years ago Mr. Oliphant in his work, "The Land of Gilead," advocated a beginning of the repatriation of the Jews by a settlement, under the auspices of a sort of joint-stock company, of a number of Jews from Eastern Europe and Asia in an agricultural colony situated in the territory which formerly belonged to the tribes of Reuben and Gad--a district comprising about a million and a half acres of rich alluvial soil, and bounded on the west by the Jordan and the Dead Sea. This most favored portion of Palestine is scarcely inhabited. It was once a portion of the great Hittite Empire of Western Asia, whose very existence had already been forgotten as far back as the days of classical antiquity, and whose greatness is only now just beginning to be revealed by modern research. Comparatively recent relics may also be found in the isolated eminences of this region, which contain reservoirs and cisterns constructed in Scriptural times, and which have fallen but slightly out of repair.
ISLAM'S OPPORTUNITY.
Mr. Oliphant's scheme warmly commended itself to the Sultan as an opportunity for proving that Islam could be more tolerant to a persecuted race, and hence more compatible with modern civilization, than some of the foremost nations of Christendom; and also as a means of obtaining a well secured and increasing revenue from
a province that from time beyond memory had yielded nothing to the imperial exchequer. Mr. Oliphant was even feted at Yildiz Kiosque, and the signature of the Sultan to the firman repatriating the Jews was hourly expected. At this promising stage of the negotiation Mr. Oliphant's work, "The Land of Gilead," unfortunately appeared. The Sultan at once thought that he saw the germs of Jewish autonomy, backed by England and France, springing up in his already dwindling dominions. Naturally suspicious, and prone to see a "nigger on every fence," Abdul Hamid remembered that Mr. Oliphant was an Englishman, strongly backed by the late Lord Beaconsfield, by the Marquis of Salisbury, and by M. Waddington. Moreover, one of the numerous orthodox Moslem habitues of Yildiz Kiosque, singularly enough, translated to the Sultan various stirring passages from George Eliot's "Daniel Deronda," where the hopes and possibilities of a great Hebrew kingdom are so vividly portrayed. The wily sheik could have hit upon no better device to arouse the suspicions of the mystic, visionary mind of his imperial master. There was no longer any question at Yildiz of the repatriation of the Jews in Palestine; and Mr. Oliphant was henceforth regarded as a wolf in sheep's clothing, whose real mission was to insert an additional wedge in the already strained fabric of Ottoman autonomy. Three weeks ago Mr. Oliphant again appeared upon the scene. English influence being at the lowest known ebb at Constantinople, he is now urging the United States Minister--who is at present a persona gratissima at Yildiz Kiosque--to advocate the colonization scheme to Palestine; whither the Jews, for sentimental reasons, much prefer to go, and whither they can be transported at much cheaper rates than to America.
MR. ALEXANDER'S VIEWS.
The modus operandi of Mr. Alexander is somewhat different. Mr. Alexander--himself an Israelite--represents Mr. Cazelet and other well known Jewish capitalists in England, Germany, and France, who believe that all purely humanitarian efforts must fail unless established upon a sound commercial basis. Mr. Alexander demands of the Sultan a concession, allowing him to construct a railway, tramways, and ordinary roads within the vilayets of Aleppo, Tripoli, and Damascus. The length of the railway from the ancient port of Tripoli to Damascus would be about two hundred miles; and it is proposed to obtain a grant of the uncultivated land along the entire length of the line for a distance extending two miles on each side of it, whenever such land belongs to the government. The whole of the profits accruing from the proposed railways are to go to the government. The opening up of such a route would speedily develop the wonderful resources of the country. The estimated cost of the line is about $50,000 per mile; $10,000,000 for the whole distance. For the construction of the railway, and the occupation of the conceded territory, which would amount to eight hundred square miles, employment and a resting place would be found for a large number of Jewish refugees. Should the government refuse to grant land in the above named vilayets, then the promoters of this scheme would take any other concession of land suitable for colonization purposes. M. Alexander and his backers are practical business men, and they are fully aware that any wholesale migration of Jews into Asia
Minor or Syria would involve the greatest misery and privation, unless immediate employment be provided for them beforehand. M. Alexander and his agents have lists containing several thousand names of Russian Jewish artisans and mechanics who desire to emigrate to Turkey. The moment that the concession is granted these men and their families will be transported by special steamers to Syria, and upon their arrival will at once receive their wages. The Grand Vizier sent a few days ago a most favorable report upon M. Alexander's scheme to the Sultan, and last Sunday the Minister of Foreign Affairs received the delegates of the Jewish artisans and mechanics of Odessa, and assured them that a peaceful home denied them in Russia would be accorded to them in Turkey.
AN OFFER OF REFUGE.
The following is the translation of the letter of instructions written by the Porte to the Turkish Consuls:-- "In all cases when Russian Jews express a desire to establish themselves in Turkey, the following conditions, which the Ottoman government imposes upon this immigration, shall be made known to them:--1. The immigrants must be established in separate groups, and they are at liberty to settle anywhere in the Ottoman dominions with the exception of Palestine. 2. Without any exception or reserve whatever, they shall be subject to the laws of Turkey, and shall become Ottoman subjects." It should be remembered that the legal status of the Jews in Turkey is exactly the same as that of all other Ottoman subjects, whether Moslem or Christian. They have their own hakam bachi, or chief rabbi, who is the head of their nation in the whole Empire, and its official representative at the Porte. The hakam bachi enjoys the same rank and privileges as the Greek and Armenian patriarchs. It is a curious fact, that whenever the Jews have been oppressed in Turkey, the oppression has come, not from the Moslems, but from Christians; and then not from rivalry in commerce, but from fanaticism. Jews cannot remain in Greece on account of bad treatment; and thus far the Turkish government has proved itself to be the only Oriental government capable of maintaining order between the Christians and the Jews. During Easter week at Jerusalem, the Turkish authorities are obliged every year to send two regiments of infantry to prevent the Catholics and the Greeks from tormenting and killing the Jews, and in all Turkish towns the Jews are specially placed under the protection of municipal councils. In Constantinople it is by no means rare to find Jews intrusted with high official functions, and many of them form part of the Sultan's Privy Council; and of all other subjects of the Porte, the Jews have always been the most peaceful and easily governed.
THE DRIFT.
[From "The Christian" London.]
THE JEWS IN RUSSIA.--The vast populations here now, for the most part, have but one word on their lips, and that word is--Palestine. Newspapers and pamphlets are issued daily, not only in pure Hebrew, but also in the Jewish dialect, so everyone may be able to get information on this all-absorbing topic. Books are offered for sale to learn the Arabic language; Hebrew maps of Palestine are hung up in shops, and Jews study them with great avidity. I have visited Russia on several previous occasions, but never have I witnessed before such a yearning for the land of their forefathers.
My friend, Dr. Benzion, agent of the British Society for the Jews, who is esteemed and beloved by many out of the 70,000 Jews that know him in this town, is rendering me invaluable assistance in my work. We have Jews with us from morning till evening; some come for the Gospel, others for information about Palestine, willing to place themselves under our leadership.
With reference to the persecution my brethren have suffered, it is difficult for human pen to describe the awful things that have taken place. I visited Balta, accompanied by my friend, Mr. Benzion; we were most cordially received by the leading Jews of the town. The Rabbi and principal members of the community called upon us, and gave us the names of the persons who have suffered so dreadfully. It was the hand of Providence alone that saved the Jews in that town from utter destruction. In their deeds of darkness, the persecutors spared neither age nor sex, and to give instances of the foul wrongs committed would only be revolting to humanity. I trust the authorities will bring the perpetrators of these crimes to condign punishment. A. STERNBERG.
Hotel du Nord, Odessa, Russia, June 5.
A private letter from one who has recently visited the persecuted Jews in Russia, whose numbers are counted there by millions, tells not only of their suffering, but of their deep desire to return to the land given to Abraham and his seed forever, and from which they have been long strangers because of their sins. We would fain hope that these sorrows are part of the plan of their tender, faithful God, of "alluring them into the wilderness and speaking to their hearts." (`Hos. 2:14`.) Truly, the ways of our God are past finding out.
OBSTACLE IN THE WAY OF THEIR GOING TO PALESTINE.--A letter in the Times of May 31, by Mr. Lawrence Oliphant, on the emigration of Russian Jews, is of much interest at the present critical juncture in the history of the "nation scattered and peeled." Writing from Constantinople, after having visited Gallicia and Roumania, he testifies to the strong and prevalent desire cherished by the mass of Russian Jews in favor of "wholesale emigration to Palestine." This desire is not confined to the poor, but is equally shared by the wealthy Hebrews, some of whom are prepared to subscribe largely towards the expense of transfer to the land of ancient promise.
An unexpected obstacle, however, has arisen, which, for the present, is likely to paralyze the national movement toward Palestine. Russian Jewish refugees are permitted to enter the Ottoman Empire only on condition that they will become Turkish subjects, and that they will not settle in that "province to which they are most strongly attached by religious association." Mr. Oliphant, after deploring this restriction, thus concludes his letter:--
Meanwhile, whether owing to unfounded suspicions, or to some still more occult reasons, the fact remains that no Jew is allowed by the Turkish Government to enter Palestine from Russia. In what manner the British nation can come to the relief of at least a million of people prepared for an exodus, but who are trembling in panic-stricken suspense till the way is opened for its accomplishment, it is for them to consider.
EMIGRATION TO SYRIA.--The terrible outrages upon the Jews in Russia have led to the formation of a Society for their relief, specially for the purpose of assisting them to North Syria. Of this Society the Earl of Shaftsbury is President, and the Viscountess Strangford, Lady President.
Mrs. Finn, widow of H. B. M., Consul at Jerusalem, said in a recent address: "Now, what is to be done for this persecuted people? We know that the Mansion House Fund was established for their immediate relief, and to send to America, but families are returning because they are obliged to eat forbidden food; and they say, we would rather die of persecution in Russia than disobey God's laws. Now, we have opened a fund with the purpose of sending them to Syria. The Sultan will not allow them to go to Palestine, by which he means Jerusalem and a little of the adjacent countries, so we may still send them to Syria and fields further abroad. But we want the money to buy this land. The other day I was offered L.500 to buy land, and L.200 extra to build houses on it; but we want (and can we not have?) at once L.10,000 for this purpose. The Christians of England have only contributed one-ninth of the Mansion House Fund; is that what is expected of us? I entreat you all, the Christian women of England especially, to give something, be it ever so small."
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