The Watchtower, September 1, 1883
ZWT - 1883 - R0425 thru R0570: R0522 (001) - September, 1883
VOL. V. PITTSBURGH, PA., SEPTEMBER, 1883. NO. 2.
ZION'S
Watch Tower
AND
HERALD OF CHRIST'S PRESENCE.
PUBLISHED MONTHLY AT 101 Fifth Avenue, Pittsburgh, Pa.
C. T. RUSSELL, Editor and Publisher.
The Editor recognizes a responsibility to the Master, relative to what shall appear in these columns, which he cannot and does not cast aside; yet he should not be understood as endorsing every expression of correspondents, or of articles selected from other periodicals.
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TAKE NOTICE.
This paper will be sent free to any of the Lord's poor who will send a card yearly requesting it. Freely we have received and freely we would give the truth. "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat--yea, come, buy wine and milk without money and without price." And you that have it-- "Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? Hearken diligently--and eat ye that which is good, and let your soul delight itself in fatness."-- `ISAIAH 55:1,2`.
SEND the names of any to whom you think sample copies of the TOWER would be a blessing; or we will send you samples for your neighbors--Free.
POST OFFICE CHANGES.
The post office authorities now refuse all papers not properly addressed. This will account for some not getting their paper lately. When the name of your village or town is different from the name of the post office be sure to send the latter.
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THE EMPHATIC DIAGLOTT.
We again have a full supply of this very valuable work. For the benefit of new readers we would state that it is a Greek Testament having under each Greek word the corresponding English word, and is thus the most literal translation of the New Testament. Besides this, it has in another column alongside a very clear and emphatic translation, showing the emphasis of the Greek which is generally lost to the English reader.
As we have said before, we repeat now, we know of no more valuable help than this in the study of the Scriptures. If we could not get another, we would not take ten dollars for the copy we use.
The regular price for the work in cloth is four dollars--which, everything considered is not too high; but by special arrangements we have been enabled to offer it at $1.50 per copy to our subscribers.
VIEW FROM THE TOWER.
We see darkness lifting in certain directions and with certain classes. The dawning light of truth which soon shall flood the world and permeate the present recesses of error and sin, is even now growing a little more grey as the darker shadows flee.
The interest in truth in general, upon all subjects, is spreading daily, and upon the most weighty and important subject of religion it is making rapid strides. Of course this does not apply so fully to the more advanced religious truths. But even of these advanced truths we may say, that they are making rapid strides among the truly consecrated, i.e., among those consecrated to God only, and not to a sect.
The TOWER goes into over 10,000 families monthly, and though some in those families bitterly oppose it, it is steadily commending the truth to the consecrated, and hundreds of hearts and hands are daily contriving ways for spreading its message of the justice, wisdom, power, and love, of our God.
The TOWER goes monthly to about 800 ministers of various denominations, and though some take it in secret and send us the names of fellow ministers to whom to send sample copies, who would not be known as the sender; and some preach long and loud against the "glad tidings," yet the truth is spreading and is affecting, directly and indirectly to some extent, the utterances of probably one-third the pulpits of this land and many in England. There is no resisting it; for it is of God. The King is present and is leading his truth, long trampled in the dust, to certain victory.
We mentioned in a recent issue that there are nearly two millions of Swedes in this country, among whom are many earnest Christians some of whom are becoming interested in "this way." We mentioned also the desire to furnish such, a tract similar in substance to our issue, No. 4, Vol. 4, of TOWER, and the establishment of a FUND for this special purpose. Some are now inquiring about it, and though we have to report but a small sum, yet it was mostly subscribed during August; and a few more months similar would enable us to publish at once. The fund now contains $153.08. We lay before you as usual extracts from a few
INTERESTING LETTERS.
Marion, Iowa.
DEAR EDITOR:--A gentleman called at my study a few days ago, and I received of him a little pamphlet entitled, "Food for Thinking Christians." I did not think the pamphlet of much importance at the time, but from curiosity more than anything else, I began to read it, and I soon found that the title was not a misnomer, but that it was indeed food for thinking Christians. I have not finished reading it yet. Some facts, I think, will bear re-reading. I find in it many new and valuable ideas, and, as I am bound by no man-made creed, I am at perfect liberty to receive them.
Many of the positions are new to me, and as beautiful as they are new. Part VIII., on "The Narrow Way to Life," advances some new thoughts in regard to Christ that thoroughly revolutionize my former notions.
Well, I simply thought I would drop you a line to say I am being greatly profited by this little pamphlet, and I wish you God-speed in the good work of teaching the living oracles.
In the one Hope, __________, M.D.
Pineville, Mo.
MY DEAR BRO. RUSSELL:--By a fortuitous circumstance, which, however, I regard as providential, ZION'S WATCH TOWER was brought to my attention, and I was much astonished to think I had lived so long on the outskirts of civilization without knowing what was going on. I have been waiting and trusting, a little like the old prophet Elijah, almost thinking I was left alone, when to my astonishment I learn from the TOWER that a work is going on, and thousands are yet in existence who do not bow the knee to the image of Baal or Babylon.
I have passed my three-score years and ten, and three over. I was indoctrinated into the faith of Christ and consecrated to the service of God in my twenty-third year. Having drank deeply at an early period of the sentiments that seem to pervade the TOWER, I turned away from the doctrines of men, and regarded myself measurably as standing alone. I have written much upon the heavenly theme, as well as spoken much, but, to all appearances, to no avail. I appeared to address an unappreciative people. But now, as two drops of water, if placed in close proximity, will flow together by the law of affinity, so is my joy enlarged, and my heart goes out to you, my brother.
Having waded through many vicissitudes through a long life, and now standing on the verge of the grave, as it were, I cannot expect to reach the period which will usher in the reign of the Christ of God. But, be this as it may, I have a well-grounded hope that, whether living or dead, I shall stand in my lot at the end of the days; when all tears shall be wiped away, and when his suffering and waiting saints--the body, the bride of Christ--shall be received and installed into the everlasting kingdom of our Lord and Saviour Jesus Christ.
Will you please send me the TOWER? Being decrepit with age, I am unable to work much, and can scarcely meet the demands of nature, food and raiment, and if you will so regard it, I am one of the Lord's poor. From what I can learn, the circulation of the TOWER is great, and what astonishes me is to think that a work of such magnitude and of such a character has grown up without my knowledge. I wish to learn more of it, and would be exceeding glad if you could spare the time from your pressing duties to correspond with me, giving a full detail of matters. You speak of the flock as being small; this, however, is not strange to me, but how small or how large are matters of my present solicitude....
Your brother in Christ, __________.
Nottingham, England.
MY DEAR SIR:--I am glad to say the work here is progressing amongst my own congregation, and also amongst outsiders. "The kingdom of God cometh not with observation," and so the work makes no great show at present, but it is advancing in many minds. I have little trouble with those people who have been accustomed to go straight to God's Book and abide by that, and who are truly walking with God. To let go old prejudice is comparatively easy to a mind made receptive by the Spirit of God. I have endeavored to act wisely, and not to ride roughshod over old views, as that might have aroused opposition and have defeated my object, which is to "lead into the light." Acting upon this method, I think I am finding my reward in a more ready reception of the truth than one might have expected.
Yours ever truly in our Lord Jesus,
Moe's River.
BRO. RUSSELL--Dear Sir: While visiting friends, not long since, I saw the WATCH TOWER for the first time. My friend gave me some numbers of the TOWER, also "Food for Thinking Christians." I am highly delighted with them.
I am, and have been for twenty-five years, a minister of the Gospel, but have not dug after truth as much as I might. I want to know more of these things. O, what good, blessed gospel truths I find in "Food for Thinking Christians." Will you be so kind as to write me as soon as possible, and send me as many papers as you can, not only for myself, but for others, who are just now hungering and thirsting after righteousness?
I am yours, &c., __________.
Brayfield, Ill.
DEAR BRO. RUSSELL:--I have been reading your publications about twelve months; have compared with Scripture and find nothing to conflict. I have been a Baptist for several years, and have been reading and searching for truth; and I confess that I have received much light, and been led through many dark places, through the WATCH TOWER. I can read and understand the Scriptures better than ever before. I endorse the teachings of the TOWER. God has laid wide the gap through your publications, and seeing it, I have walked out of sectarian bondage, believing it better to obey God than man. I am not preaching in a public way, but am doing all I can in other ways to get men to see and understand the truth, though I meet with some opposition.
Yours truly, __________.
Topeka, Kansas.
DEAR BROTHER:--I feel as though I stood alone here in Topeka in regard to these teachings; but it has inspired in me a better hope and a more abiding peace and love for God and man and the holy Scriptures than I ever had before, and I would rather stand alone throughout this harvest time, than to stand with and be of those whose faith is in the teaching of the nominal church. I feel that it is a sore trial to be so bitterly opposed by those, even of my own household, and to be misjudged by them.
I do rejoice in a bright hope that ere long, I may be gathered with all those that are entirely Christ's, and be ever with him; and I do pray that the WATCH TOWER may be blessed to all those that are hungering and thirsting after righteousness.
Yours truly, __________.
SHACKLES BREAKING.
The following is the brief report of a sermon of a Presbyterian minister of this city, delivered to his congregation not long since and clipped by us from a Pittsburgh daily paper. It serves to show the drift of intelligent thought on certain subjects. Though this Brother shows in this sermon no evidence that he understands God's plan or has any special insight to the teachings of Scripture on the subjects, yet it does show that he has a reasonable mind and is honest enough to express his convictions in a manner which, to say the least, must endanger his title, honors and salary in Babylon.
We pray that the Lord may guide him into the truth more and more. As he gives evidence of some reason and candor, two indispensable qualities for growth in grace and knowledge, if he also be wholly consecrated to the Lord and not to a sect, or creed, so that he shall rejoice to sacrifice all for the truth, counting not his life dear unto him,
then doubtless he will be owned and esteemed of God proportionately as he becomes disowned and dishonored by a worldly system, called the Church, but which is now given up and "spued out." The extract is as follows:
"Yesterday morning the Rev. E. R. Donehoo delivered a sermon which is at variance with the old and accepted idea of the future life. The following extracts give an idea of the Reverend gentleman's views:
"For the work of a man shall he render unto him and cause every man to find according to his ways. Yea, surely God will not do wickedly, neither will the Almighty pervert judgment."-- `Job 34:11-12`.
The old doctrine of the literal hell of fire and brimstone is not very strenuously urged even by the most rigidly orthodox in these days. Nor has the surrender of this idea been followed by a declining confidence in the authority of Scripture. It cannot be denied that in proportion as the harsh and cruel dogmas of Christian doctrine, which once were the constitutional elements of every pulpit discourse, are abandoned, the beauty and harmony of Divine truth begins to appear. There was a time not very far distant when the chief argument employed in persuading men to give up sin, was in so picturing the condition of the lost in hell as to inspire the impenitent with terror and thus drive them through sheer fright into the fold of believers. The idea of present reward, from the pursuit of that which is in itself good and true and virtuous was scarcely ever brought into view. Through the influence of such instruction, it became the settled conviction amongst a large class that one or the other fate awaits every one immediately at death: Hell with its unmitigated miseries or Heaven with its unmingled joys. To have failed of the heavenly standard, even in the slightest degree, is to plunge into the deepest and most hopeless abyss of hell eternally. To have spent a lifetime in open and defiant rebellion against God, and yet in the final hour to have repented and sued for mercy is to escape every torment of the damned and to attain to all the bliss in store for the righteous.
Such are the teachings with which sinners have too often been terrorized and saints regaled. All this may be good theology, which I doubt, but of this I feel perfectly assured that it is out of all proportion to the ordinary views of justice and equity, and utterly out of accord with the dictates of enlightened reason. If human courts should undertake to administer the law on any such principle, the judges would be held up to public scorn and society would rise up with the one common impulse to protest against such a partial, unjust and inhuman method of procedure. The punishment must have some relation to the enormity of the offense before the community will quietly acquiesce in its infliction.
The great error with too many religious teachers has been that they have constructed their theology, so far at least as heaven and hell are concerned, not from the word of God, the only reliable authority at hand, but from the distorted and ghastly visions of Dante, or the equally grotesque and wholly unreliable imaginings of Milton, or the monstrous conceits so characteristic of the revivalists of the last century.
The rule laid down by Christ is the safe one and in harmony with every portion of revealed truth: "Unto whomsoever much is given, of him shall much be required." The application of this rule should set at rest forever the delusion so often entertained that God will dispense indiscriminate rewards to His friends and indiscriminate punishments to all who have broken his law. The doctrine taught by Christ is that the more light the greater will be the punishableness of sin. To the Pharisee of his time he said: "If ye were blind ye should have no sin, but now ye say 'we see,' therefore your sin remaineth." And James bears like testimony: "To him that knoweth to do good and doeth it not, to him it is sin." Knowledge carries corresponding responsibility. "If I had not come and spoken unto them they had not had sin, but now they have no cloak for their sin." From this we learn that a knowledge of the gospel brings with it a responsibility to accept it.
While increased knowledge brings with it increased responsibility it must not be therefore inferred that mere ignorance will of itself constitute an excuse. The ignorance may be self-incurred, it may be guilt, neglect of available opportunities to inform oneself, in which case no mitigation in the punishment may be expected.
What is true of punishment is as true of rewards. The reward will be in proportion to the service done and work rendered and character sustained and duty discharged. Each man here and now is determining for himself what degree of misery or happiness shall be meted out to him in the eternal world. And however strictly the great Judge will punish every transgression, I have no fear that Satan's dominions will bear any proportion to those of an omnipotent King. After sin has been thoroughly punished and every rebel consigned to his doom the redeemed shall be made up of all ages and climes, innumerable as the sands of the sea shore, not one excluded from heaven's joys in the end, but those who deliberately invoked their awful doom."
FRUITS OF THE SPIRIT.
"If these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ."--`2 PET. 1:8`.
Good works and knowledge are so closely related that it is useless to think of separating them; they are produced by the same Spirit. Believing this, the TOWER seeks to present the deep things of God not to a worldly class, but to the consecrated, in whom the fruits of the Spirit are being produced, realizing that the natural man [the unconsecrated] receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned.--(`1 Cor. 2:14`.)
Wherever, therefore, and in proportion as we find the fruits of the Spirit, we expect to find the Spirit which produced those fruits. And all possessing this Spirit and using it, will be able not only to grow in grace but in knowledge also, and shall be neither barren nor unfruitful in the KNOWLEDGE of our Lord.
This statement of the inspired Apostle, that a man cannot be fruitful in the graces and barren in the knowledge of the Lord, may and should astound some who boast of their graces and freely admit their ignorance of the Lord and his plans.
Many who seem to be religious have only a form of godliness, a form of faith, a form of patience, a form of charity, a form of brotherly kindness. May we not, on Peter's authority, safely set it down that those graces are like clusters of grapes tied on to thorn bushes and not the real fruit of the vine, if we find not with them that essential favor of God--a "knowledge of the Lord Jesus Christ?" May we not conclude that such, if ever purged from sin by faith in the sin sacrifice, have been blinded by the God of this world, and "cannot see afar off"--cannot grasp or appreciate the things future in the unfolding of our Father's plan. (`Verse 9` and `Jno. 16:13`.)
The Apostle continues, `verse 10`: "Wherefore the rather, brethren, give diligence to make your calling and election sure." As though he said on this account you must criticise yourselves very closely to see that you are developing the real fruits of the Spirit, remembering the test I have given you, that the real fruits will have among them, prominently, an increasing knowledge of our Lord--a close, intimate acquaintance and communion with him-- in which he will reveal himself to us by showing us "things to come."
Nor can the knowledge fruit be obtained independent of the other fruits-- [though a parrot-like form of knowledge might exist without the others, it should be thus recognized as only the form]--because these various fruits are results of the same spirit or sap. And if one of these fruits withers and dies, it indicates that the supply of sap is being cut off, that the spirit is being lost by that branch, and surely indicates that all the fruits are withering and dying. Let all these fruits be in you and abound; quench not the Spirit. "For if you do [bear all] these things ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ." (`Verses 10,11`.)
But, does some one suggest, that thus making knowledge one of the necessary fruits of the Spirit would exclude from the spiritual class many ministers and others? We reply, that while knowledge is essential, it does not follow that the knowledge must be perfect. It has pleased our Father to permit a veil of error to be drawn across his plan--
"Which veils and darkens His designs." And only as it becomes due time does he remove that veil gradually, finally completely finishing "the Mystery of God." Hence, knowledge as a fruit of the Spirit, could never heretofore reach the same size which it now may and should attain. God expects the size of this fruit to be proportionate with its opportunities and possibilities. As an illustration--we refer you to the words of Albert Barnes, quoted in another column. These prove that what he knew of God's character, as revealed through nature and in our Lord Jesus, had won his heart, so that, in comparison, the errors of that man-made theology were irreconcilable. As the due time for these mists to be cleared away has come, we should expect all such to advance in the shining path.
ACCEPTABLE WITH GOD.
"Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength and my Redeemer."-- `PSA. 19:7-14`.
In the midst of the trying scenes of this day of the Lord how necessary that all the little company of consecrated ones should continually breathe this prayer. Doubtless all feel the almost overwhelming force with which the tide of innumerable temptations are brought to bear against them. To some the world presents unusual attractions, to some business brings increasing cares, to some error presents its most plausible and deluding forms, and to others weariness in the conflict with temptations within and without calls for rest and inactivity; and because iniquity abounds the love of many waxes cold.
The inspired Psalmist not only puts this prayer in our mouth, but he suggests the means by which we may be acceptable to God, recommending the Word of the Lord as able to bring about this desired result, saying: "The law (margin--doctrine) of the Lord is perfect, converting the soul"--bringing us back to a condition of harmony with God. Without a close study of the teaching of our Father's Word it is impossible to do or think those things that are pleasing in his sight. "The testimony of the Lord is sure, making wise the simple." Those who come to the Word of the Lord in simplicity of heart, with no other desire than to know his will, shall surely obtain the heavenly wisdom.
"The statutes (precepts--teachings) of the Lord are right, rejoicing the heart --imparting the necessary stimulus to enable us to stem the tide of opposition. "The commandment of the Lord is pure, enlightening the eyes"--giving us the right ideas of justice, love, etc. "The fear of the Lord is clean, enduring forever." Filial fear of the Lord, which dreads to do anything to break the existing harmony, is a right and proper fear, not a slavish fear; and this loving fear will endure forever between those whose hearts are thus in harmony with God.
"The judgments of the Lord are true and righteous altogether." His judgments as to right and wrong in any matter are always correct. If we cannot trust our own warped and erring judgment, we may always find a clear and unmistakable expression of our Father's unerring judgments in his precious Word.
"More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb." We should thus appreciate and search for our Father's judgments, our Father's expressions of justice and right and truth. "Moreover, by them is thy servant warned, and in keeping of them there is great reward." We are warned against the danger and errors into which our own warped and erring judgment would lead us; for "Who can understand his (own) errors?" Let our prayer ever be, "Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins." If we presume to set up our judgment against the Lord's judgment in any matter, as expressed in his Word, we fall at once into the snare of the adversary.
In view of these things, let us humble ourselves under the mighty hand of God, meditating much upon the precepts and teachings of his Word, that through them we may be imbued with their spirit. And thus the words of our mouth and the meditations of our heart shall be acceptable in the sight of the Lord, our strength and our Redeemer.
MRS. C. T. R.
NOAH'S ARK.
The following item is clipped from the Chicago Tribune of August 13th:
"London, August 9th. A paper at Constantinople announces the discovery of Noah's ark. It appears that some Turkish Commissioners appointed to investigate the question of avalanches on Mount Ararat suddenly came upon a gigantic structure of very dark wood protruding from a glacier. They made inquiries of the inhabitants. These had seen it for six years, but had been afraid to approach it because a spirit of fierce aspect had been seen looking out of the upper window. The Turkish Commissioners, however, are bold men, not deterred by such trifles, and they determined to reach it. Situated as it was among the fastnesses of one of the glens of Mount Ararat, it was a work of enormous difficulty, and it was only after incredible hardships that they succeeded. The ark was in a good state of preservation, although the angles-- observe, not the bow or stern--had been a good deal broken in its descent. They recognized it at once. There was an Englishman among them who had presumably read his Bible, and he saw it was made of the ancient gopher wood of Scripture, which, as every one knows, grows only on the plains of the Euphrates. Effecting an entrance into the structure, which was painted brown, they found that the admiralty requirements for the conveyance of horses had been carried out, and the interior was divided into partitions fifteen feet high. Into three of these only could they get, the others being full of ice, and how far the ark extended into the glacier they could not tell. If, however, on being uncovered it turns out to be 300 cubits
long it will go hard with disbelievers in the book of Genesis."
The gopher wood of which the Ark was built, is generally supposed to be the cypress, famous among the ancients, and frequently mentioned in Scripture. It is remarkable for durability. Instances are related of doors and posts made of this wood which had lasted 1,100 years.
Remembering, also, that Mt. Ararat is covered with perpetual snow and ice for more than 3,000 feet below its summit, and that an earthquake which shook it in the beginning of the present year (1883) broke loose tremendous quantities of this ice, burying under the avalanches whole villages, we cannot but think that the foregoing article is not so unreasonable as might at first appear. The same wise God who placed the Great Pyramid "in the midst and in the border of Egypt," for a sign, now but commencing to speak to men of science, may have hidden away Noah's Ark, burying and preserving it in ice, ready to be another witness to the most illiterate. We can only say, it would be "just like God," and in perfect harmony with our teachings, that the outward evidences of the truth of the Bible, for the instruction of the natural man, should begin to increase; and we expect that these will multiply during the coming thirty years.
PRAISE OUR GOD.
"All nations whom thou hast made shall come and worship before thee, O Jehovah, and shall glorify thy name."--`Ps. 86:9`; `Rev. 15:4`.
Arise all down-cast souls, arise,
No longer sit in mournful gloom;
Go forth to meet your risen King,
Who comes victorious to the throne.
Rejoice, rejoice, glad songs of praise
To God's eternal glory raise.
Lo! Satan vanquished from Him flies,
The "powers of darkness" dread the light;
The grave is opened by His power,
The bruised Serpent yields the fight.
Rejoice, rejoice, glad songs of praise
To God's eternal glory raise.
Alone he fought the glorious fight,
Alone he conquers every foe;
Then unto him let anthems rise,
And songs of love forever flow.
Rejoice, rejoice, glad songs of praise
To Christ's eternal glory raise.
Earth then as Eden--man restored--
All bright and happy here below;
Saints glorified and with their Lord,
Who shall not praise thee then, O God!
Rejoice, rejoice, glad songs of praise
To God's eternal glory raise.
From "Zion's Watch Tower" now we see
So near, that grand and glorious day;
The thousand years of jubilee,
When love once more mankind shall sway.
Rejoice, rejoice, glad songs of praise
To God's eternal glory raise. R. C.
OUR GOSPEL HID TO SOME.
"Therefore having this ministry, even as we received mercy we faint not; but have repudiated the secret things of shame; not walking in craftiness, nor falsifying the Word of God; but by the exhibition of THE TRUTH approving ourselves to every man's conscience in the sight of God.
But if, indeed, our Glad Tidings be veiled, they have been veiled to those who are perishing [lost], to those unbelievers whose minds the God of this age blinded, in order that they might not [or, so that they cannot] see clearly the effulgence of the Glad Tidings of the Glory of the Anointed One who is the likeness of God." (`2 Cor. 4:1-4`).
The above rendering in the Diaglott brings to the surface of this passage a beauty and meaning, more difficult to grasp from the common translation. How true and forcible this expression, and how applicable to the Glad Tidings as now seen shining out in fullness and beauty, declaring our Father perfect, not only in Wisdom and Power, but also in Justice and Love.
Very much of what is preached today as Gospel, is far from being glad tidings. Instead of revealing the glory of God's character, a vast amount of what is taught, like rubbish, almost conceals the truth held, and dims and tarnishes God's justice and his love by misrepresentation; and though instilled into men from childhood, it does not commend itself to the conscience of even its advocates. In proof of this, we quote the following from the pen of that good man, Albert Barnes, who, alas, was much blinded by the deceptions which the Prince of this Age had engrafted on theology before his day. Were he living now and brought in contact with the glad tidings now shining, probably he would rejoice in the light from the Word of God."
Mr. Barnes says:
"I see not one ray to disclose to me the reason why sin came into the world, why the earth is strewn with the dying and dead, and why man must suffer to all eternity. I have never seen a particle of light thrown upon these subjects that has given a moment's ease to my tortured mind, nor have I an explanation to offer or a thought to suggest that would be a relief to you.
"I trust other men, as they profess to do, understand this better than I do, and that they have not the anguish of spirit that I have; but I confess, when I look on a world of sinners and sufferers, upon death-beds and grave-yards, upon the world of woe, filled with hearts to suffer forever; when I see my friends, my parents, my family, my people, my fellow citizens;--when I look upon a whole race, all involved in this sin and danger; when I see the great mass of them wholly unconcerned; and when I feel that God only can save them, and yet he does not do it, I am struck dumb. It is all dark, dark to my soul, and I cannot disguise it."--Albert Barnes' Practical Sermons, p. 124.
Of the Glad Tidings which we proclaim --some publicly, some privately--it is true that we repudiate the darkness and traditions of men brought from the "dark ages"--"not walking in craftiness [substituting traditions for God's Word], nor falsifying the Word of God--[wresting, twisting and ignoring Scripture] but by the EXHIBITION of the TRUTH approving ourselves to every man's conscience. Not that all will acknowledge the force, grandeur and harmony of our teachings, but we may be sure that "in the sight of God" all who hear and carefully weigh these Glad Tidings will in their hearts approve it as reasonable and beautiful; unless, as the Apostle here remarks, the God of this age [Satan --`John 14:30`] has blinded their eyes. If our glad tidings be hid-- veiled, obscured--it is not the fault of the glad tidings, for to all who can see, it is glorious, harmonious and bright. Where it comes and cannot be seen, the fault is not in the light but in the eye.
As originally created, man was in his Creator's mental likeness: Justice, Mercy, Love, etc., in man were the same in kind as in God: so much so that they could and did, even since the fall, reason together on these subjects (`Isa. 1:18`). But from the very outstart Satan's policy seems to have been to blind men. He blinds and obscures and obliterates, as far as possible, these God-like qualities in them; and in addition seeks to misrepresent God's character, and thus hinder their recognition of these qualities in Jehovah.
Looking about us to-day we see people thus blinded everywhere, and from various causes. Some worship the work of their hands. In them the moral qualities--justice, love, etc., are almost extinguished. These retain scarcely any of the image of God, in which man was created. They are almost totally blind: yet in their blindness they are "feeling after God, if happily they might find him," as Paul expresses it (`Acts 17:27`). Another class he blinds in an opposite way--with pride and liberty of earthly wisdom, science falsely so called. Vainly puffed up by their own wisdom, this class often become fools, who say in their hearts "There is no God" (`Psa. 14:1`).
Another class who escaped his arts as applied to the two classes just mentioned, Satan seeks to blind in yet another way: this class has caught some glimpses of God's character; they see a little of his power, but to his justice, wisdom and love, they are blinded by Satan who, by mixture of dishonoring falsehoods with their little truth, conceals the grandest elements of the divine nature. Those thus blinded cannot appreciate the glad tidings. This is no less true of many called Christians today, than of religionists in past centuries.
When Jesus wanted to point out the blind in his day he did not mention the heathen, but the favored people of Israel, and especially the Pharisaic Doctors of the Law. It was to these he said that they were "blind leaders of the blind" (`Matt. 15:14`). Satan's method by which he blinded the Pharisees, was the same which he now uses with such effect on a similar class. Jesus mentions their cause of blindness--"Ye have made the commandment of God of none effect through your traditions" (`Matt. 15:6`). Satan could not get Israel to forsake the law and become idolaters, therefore he took the opposite course, and by multiplying the forms and ceremonies of religion, he satisfied their consciences, while he blinded them to the spirit, or true meaning of the Law. So now, with the spread of general intelligence, Satan keeps changing his tactics to hinder the light of the glad tidings from being appreciated.
For a time, through Papacy in the dark ages, Satan had succeeded not only in blinding men by religious forms, but in almost extinguishing the glorious light; for he had almost destroyed the Lamp itself--"Thy Word is a lamp." Bibles were destroyed until it was supposed that none remained. But God, though permitting the prince of this world to reign, did not leave men in total darkness, and soon the fires of the reformation began to light up the world and scattered much of the darkness.
But our wily foe, unable to restrain the light (the truth) transformed himself into a seeming angel of light (messenger of truth). He led the reformation into success, pride, and worldly honor, and introduced a worldly spirit so as to blind them in an opposite direction. As Israel had the Law, these have the Bible; but they glory more in printing Bibles, owning Bibles, and reading Bibles, than in studying and understanding them. Bibles are bought and worshiped and occasionally read; but the creeds of past ages and traditions of the Fathers are studied and practiced. Satan now, unable to hinder the publishing of Bibles, endeavors to have them read through creed-tinted spectacles. These will blind them so that the light of the glorious glad tidings can scarcely be discerned.
Many who have been led to see some light, are blinded by fear; they fear to let their light shine; they fear to let any one know that though once blind, now they begin to see. These wear their goggles when others are in sight, and take them off a few moments when alone. They have the spirit of bondage and fear which bringeth a snare and blindness upon them again. Such are not worthy to be of the Bride, the Lamb's
wife, as Jesus said: "Whosoever is ashamed of me and of my words... of him also shall the Son of Man be ashamed when he cometh in the glory of his Father with the holy angels" (`Mark 8:38`).
Let the dear saints who by the truth have been translated out of darkness into this glorious light wherein we stand and rejoice, give special heed to another blinding influence. We have known some who had clean escaped from all those snares and blindings, and who had seen much of the glory of the glad tidings, who were still pursued by the adversary, and again brought into bondage and darkness, being led into spiritual pride and ambition; and such the adversary harnesses into the service and blinds to the truth, by engaging them in manufacturing and spreading fancied new light which has foundation and support neither in hoary tradition nor in Scripture, and whose only passport is that it is new.
Of such are some of the modern theorizings on the Atonement, which strike at the very foundation of the Christian's hope, and are blinding and overturning the faith of some.
Some others are blinded by prosperity: Satan throws them handfulls of gold, and their eyes become so fastened on it, that soon the glories of the glad tidings begin to fade from view, and they, too, are in outer darkness. Others are blinded by the cares of this life. They are made to appear necessities, so that all the energies of life may be absorbed in the things which perish; and that the heavenly things, being neglected, may fade from view. Let us beware of every blinding influence and keep the one thing constantly before us, saying as did Paul: "This one thing I do, forgetting the things which are behind and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" (`Phil. 3:13-14`).
THE PERISHING BLINDED ONES.
Thus seen, the blinded ones, not only embraced nearly all of Jesus' day, but nearly all of every age since; and the Apostle says they are the perishing --the lost. What does he mean? Some tell us he means that all these billions of blinded ones are going to a place and condition of eternal torture because blinded by Satan. We answer, no; they and we were ALL lost--perishing in death because of Adam's sin--and the difference between those who SEE by faith the glorious promises of God, as though already fulfilled, and those who are blinded by Satan so that they cannot see, is, that those not blinded have joy and peace through believing, and are reckoned SAVED both by God and themselves, while the blind are still in the lost condition--still under condemnation, even though Christ died for them. The benefit of Christ's death becomes applicable to each, as he by faith grasps Christ's sacrifice as the "propitiation for our sins." The blinded ones are unable to realize the ransom, hence are still among the lost or condemned.
But we inquire, Shall it be thus forever? Will Jehovah forever permit the god of this world to blind men, so that, though the sacrifice for sin has been given, the blinded cannot see and take the benefit of it, by accepting their share in it?
Oh, no; there comes an end to the reign of "the god of this world." He who redeemed men is commissioned to "put down all rule and all authority and power" other than that of Jehovah (`1 Cor. 15:24,25`). The great clock of the Ages has just tolled the close of Satan's 6,000 years' reign: the appointed "heir of all things," Christ--Jehovah's vice-gerent--is present, and the binding of the great blinder--the prince of this world, the prince of darkness--is commenced. When he is bound and shut up for a thousand years that he may not deceive and blind the nations during the reign of Christ, think you will the mass of the world be blinded still? If it required his continued arts to prevent the true light of the gospel from being seen, what will be the result of his binding? Surely it will be, sight to the blind.
To this agree the words of the prophet: "Strengthen ye the weak hands and confirm the feeble knees. Say to them that are of a fearful heart be strong, fear not: Behold your God shall come with vengeance, even God with a recompense; he will come and save you." "THEN the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped."
The RANSOM for sin will then be clearly seen, "and the ransomed of the Lord (all who will accept of Christ as the propitiation or satisfaction for sin), shall return (from the lost and perishing condition) to Zion (God's fortress) with songs and everlasting joy upon their heads; THEY shall obtain joy and gladness, and sorrow and sighing shall flee away." (`Isa. 35`.)
Does some one inquire why the god of this world was so long permitted to blind mankind to the glories of God's character and plans? We reply that it was not long in God's estimation. A thousand years are to him but as one day--as a watch in the night. Then, too, he had an object in permitting Satan's reign. It furnished bitterness and distress to men in their experience under sin, which prepares them to appreciate the true light and reign of righteousness when due. And the blinding of the many served to develop and select the choice first-fruits unto God and the Lamb, the "little flock," who are to be joint-heirs with Jesus Christ their Lord, who shall share with Christ the glories to follow. They are to share in the bruising of Satan (`Rom. 16:20`) and in blessing and restoring of sight to the blind.
It was referring to this future healing of the deaf and opening of blinded eyes of the understanding, that Jesus said to the disciples: "Greater works than these shall ye do." Thus far Jesus' disciples have never done greater works than his for the blind and lame and sick but in the dawning Millennial Day, they with him shall do the greater works--they shall not only heal the bodies but the minds of men.
In fact Jesus' miracles were also types of spiritual blessings yet future, as we read: "These things did Jesus, and manifested forth (showed beforehand) his glory" (`John 2:11`). The glory of Jesus is still future and will be shown "when he shall come to be GLORIFIED IN HIS SAINTS, and to be admired in all them that BELIEVE IN THAT DAY." (`2 Thes. 1:10`). That coming glory was foreshadowed by his miracles. When it is remembered that very many of his miracles, in fact most of the notable ones, were done on the seventh or Sabbath day, it will be seen that this also was typical, and foreshadowed the fact that the great healing time would be the seventh thousand years--the Millennium--the
great Sabbath of rest in Christ, in which the world will be reinvigorated and perfected for the eternal ages of sinlessness to follow.
"JUDGMENT TO COME."
It is a common thing to hear people talk of "the judgment day," as though there were but one judgment day, and that was in "the world to come;" or, if we were to state it according to the popular theology, we should say the world to which we go, meaning by the word we, all mankind. We understand this misconception to come from not "rightly dividing the Word of truth."
There is no doubt that there is another world, or state or being, to which Jesus our blessed Redeemer and Lord has gone "to prepare a place" for us, and, when so prepared, "will come again" and receive us unto himself. (`John 14:23`.) But the word us does not apply to the world in the sense of embracing the whole human race, as is clear from a following `chapter (16:20`): "Verily I say unto you, that ye shall weep and lament (at his absence), but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy." Again, in the `15th chap., 18 and 19` vers., Jesus says: "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you."
We think no one can fail to see a clear distinction made here between "the world" and a class for whom Jesus was about to go and "prepare a place." He was to prepare the place, and they were to be prepared for the place through the teaching of the Holy Spirit, "the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him."
They (the disciples) were to become acquainted with the Spirit of truth, not the letter only, but the very nature of truth, the truth itself, should be their guide (`John 14:17,26` and `15:26`), enabling them to judge themselves according to the "law of sin and death," and according to "the law of the Spirit of life in Christ Jesus." They see that, according to the law of sin and death, they are condemned to death because the account of sin stands against them in "the books," and it is a just account, and they acquiesce in it; but the Spirit of truth reveals to them the glorious fact that, by the law of the Spirit of life in (through or by) Christ Jesus," they are redeemed (liberated) from the law of sin and death; that the race is to live again in a coming age on account of this ransom; but that now (during the gospel age) those who hear and believe this may stand clear of the account, "made free from the law of sin and death," (because if they believe it, they will love the Redeemer, and condemn sin) and be reckoned NOW, what the world shall realize in fact, alive in (by, on account of Christ. (`1 Cor. 15:22`. --Diaglott.)
But here a seeming difficulty arises; it is asked, how it is that they are made
free from the law of sin and death and yet have to die? But, it must be remembered, that they are already dead under the law of sin (i.e., legally), but they are to be saved from (out of) death, not from dying. This is to be a fact with the world in the coming age, and, to him who believes it now, it is now reckoned, i.e., he is reckoned as having suffered the penalty of the law of sin, and as having been restored to life by "the law of the Spirit of life in Christ Jesus." His faith causes him to walk according to "the Spirit of life." "There is, therefore, NOW no condemnation" to such an one.
Such have ears to hear the gospel invitation to the higher life, the "high calling," which involves the consecration of that redeemed and restored nature, to death, with Christ. This call to the higher life, to be made a "partaker of the divine nature," is not a command, but is a "holy invitation," a glorious privilege, to suffer and die with Christ that we may be also glorified together.
This, then, is a part of the present judgment (trial) of this world, the judgment which is now in progress among "the elect," and this judgment will exempt them from any further judgment ("condemnation"). (`John 5:24`.)
But there is another order of judgment going on now (to which we referred in the last number) in which the rulership of this world is being judged, and is about to be cast out, and then will follow the judgment to come. (`Acts 24:25`.)
But, does some one ask, if the human race are judged twice? We answer, most certainly they are. A little thought will convince any one who is familiar with the Scriptures that this is the case, for all men have been judged once already; for "it is appointed unto men once to die;" that is, one judgment; for man would not have been condemned to death unless judged to be transgressors of some law, and "after this (still another) judgment." Not for the same transgression surely. What was the first judgment and sentence of the race for? For the sins of the fathers. The "fathers ate the sour grapes and the children's teeth are set on edge." (`Jer. 31:29`; `Deut. 5:9`.) For the whole human race suffer now for the father's sins, or because they sinned? Yes, in a certain sense, (i.e., in Adam) yet not altogether for their individual sins, but the nature of the fathers, being polluted by sin, is transmitted to the children who come under the sentence of death for having the nature (disposition) to do just as the fathers did; as rebels in heart, they are under sentence of death. Then it is not for actual transgression that men die? Not for that only, but it is for the disposition to transgress. (`Matt. 5:28`.) The inherited taint renders them unfit to live, because with such a nature they cannot keep God's law. (`Rom. 8:7`.) Then, will the judgment to come consign them to eternal death, or eternal suffering, because they did not keep God's law in this age or life? Surely not; for it was their inability to keep it that caused their death, and called forth the mercy and love of God the Father and Son, who found a ransom for them, and brought them from death again, and restored to them what they lost in Adam. But will all that was lost in Adam be restored? Certainly; there will be a restitution of all things which God hath spoken by the mouth of all his holy prophets." (`Acts 3:21`; `Ezek. 16:44-63`; `Jer. 31:16`, &c.) But if all that was lost in Adam is to be restored to all men, does some one ask what is the incentive to a holy life now? The incentive is exceedingly great; it is even an opportunity and the only one--we see no "second chance"--to attain unto the divine nature--IMMORTALITY. During the gospel age is the accepted time for that (`Luke 4:19`; `2 Cor. 6:2`); and if any one receiving an invitation to that "high calling" fails to make his "election sure," it will be an eternal loss, one which can never, NEVER be retrieved, though it should be "sought carefully with tears."
All men will be restored to what was lost in Adam, unconditionally, "for since through a man, there is death, through a man also there is a resurrection 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.) But to this "high calling" there are "hard" conditions; it is a reaping where he "had not sown." The conditions are so hard that but few will accept them, for the conditions are even sufferings and death; not of the old nature, already under sentence of death, but of the perfect human, like what Jesus had, and with which the believer is credited. But those who accept these hard conditions do so "for the glory set before" them, and are passed from death (legally, out of) into life (`Mark 8:35`), and shall not come into condemnation" (process of judgment) again. (`John 5:24`.) But all the rest of mankind will come "after this" into judgment.
That they will have a future trial, i.e., probation and judgment, is clear from several scriptures to which we have referred, and from the fact that man suffers the penalty of sin (death) before the "judgment to come;" hence the judgment to come must be after probation to come; for how can judgment (krima, an accusation charge) be brought concerning a transgression for which penalty has been suffered, and from which the subject has been redeemed? They were cast into prison (death, the penalty) till they should pay the "uttermost farthing." A redeemer paid it, and they are free. Who shall now condemn again for that? But now, with a knowledge gained from bitter experience, may come another probation which shall be a success. The first probation was in a representative, Adam, by whom all die; another, Christ, represented them, and by him all live again, (in a resurrection) and from that onward the probation is every man for himself. Herein we discern the thought of Paul when he said (`1 Tim. 5:24`): "Some men's sins are open beforehand, going before to judgment, and some they follow after."
The works of the little flock composing the mystical body of Christ are manifest, and are judged beforehand (the first and second man, the man Adam and the perfect man in Christ Jesus, are both judged beforehand, i.e., before the "restitution" race are). "There is, therefore, now no condemnation of (judgment against) them which are in Christ Jesus," (the little flock) nor will there ever be, for the rule by which men will be judged in the coming judgment will be the same as that by which they are judged now, viz.: the law of God as embodied in the holy Scriptures, which will then be "opened" to the understanding of all and no longer sealed (`Rev. 20:12`); so that he who is unjust or unholy according to that law, will forever stand so judged by it, until he becomes changed or restored in his nature. And let no one vainly think that in the judgment to come there will be any other standard, for he who is unjust now, by the same standard, will "be unjust still." (`Rev. 22:11`.)
But there is one notable element that will necessarily be left out of the "judgment to come;" that is, the element of redemptive or propitiatory sacrifice, or representative suffering. Christ having offered one sacrifice (of this kind) for sins, forever sat down on the right hand of God, from henceforth expecting till his ENEMIES be made his footstool," (`Heb. 10:12,13`), i.e., as we understand, instruments of service, not members of his body. So, we understand, there will be no more offerings of this kind, hence no more forgiveness of sins; every one who shall be subject to that judgment (trial) shall expiate his own sins. Stern justice will preside then. Christ having died to save that which was lost, namely, the ability to keep the law, that, being restored, man will be required to keep it or be beaten with many or few stripes according to the extent of his transgressions. These stripes will not be vindictive but reformatory. Verily "it is a fearful thing to fall into the hands of the living God;" yea, "Fear him, which, after he hath killed, (and brought again from death) hath power to cast into hell; yea, I say unto you, fear him." (`Luke 12:5`.) This is the "fiery indignation which shall devour the adversaries" ("eat up" opposition). (`Heb. 10:4`.) Who among us shall dwell with the devouring fire?
The Christ of God "will not fail nor be discouraged till he have set judgment (right) in the earth (`Isa. 42:4`); and yet he will not break the bruised reed nor quench the smoking flax, but will bring forth judgment unto truth (right according to truth). None will suffer for the sins of their fathers then as is now the case. (See `Ex. 34:7`; `Deut. 5:9`, and human experience all around.) It will then no more be said, "The fathers have eaten sour grapes and the children's teeth are set on edge," but "the soul that sinneth it shall die." "The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son." (`Ezek. 18:20`.) No one will die again on account of another; no one live again on account of another.
But the inquiring mind naturally asks, Why was not this course pursued with man in the first place? We answer that God is just, and it would not have been according to his law of justice to imperil and hold man to such a strict account, without a possibility of redemption, UNTIL he had had experience with sin, and become acquainted with its awful results; but now, after having learned the exceeding sinfulness of sin, (which is the great lesson now being taught to the world,) and having (when brought again from the dead) ability given to keep the law, it is but justice to require it, and to attach a penalty, as at first, to the violation of it.
In the beginning the judgment was, "In the day thou eatest thereof thou shalt surely die," and then and there a Saviour, Redeemer was provided, a city of refuge for him who had unwittingly forfeited his life. But we are not told of any such Saviour, city of refuge, in the age to come. True, "Saviours shall come up on mount Zion to judge the mount of Esau" (`Obad. 21`), but these saviours we understand to be
typified by those who judged Israel, and will be leaders and guides, kings and priests, but not Redeemers.
So, a similar judgment is to be given in the coming age, that was given in the beginning, for violation of God's law, viz.: death. This is the "second death," from which we are told of no resurrection; at least, if so, we are not aware of it. But he who in this present age having died with, or in Adam, is awakened of the Spirit and consecrates himself to death with Christ (this would be his second legal death), is not hurt of it, for he shall "find it" again in the first resurrection. (`Mark 8:35`; `Rev. 2:11`; `20:16`.)
O, blessed thought, that "Righteousness and judgment are the habitation (base) of his throne."
"O, that men would praise the Lord for his goodness and for his wonderful works to the children of men."
J. C. SUNDERLIN.
"AFTER DEATH THE JUDGMENT."
We believe that to the great majority of mankind (to all except the Church), their judgment or trial will be after death--after the Adamic death--has been legally cancelled, and is being swallowed up of life, as is well expressed in the foregoing article by our brother; but the text at the head of this article so frequently used as it is by our brother, in the foregoing article, as the proof of that coming judgment, we object to, because it is used by the Apostle to teach a totally different thing, as may be seen from a careful examination of the entire argument in which these words were used. (`Heb. 9:6-28`.)
Paul's argument is to those who were familiar with the typical service of the typical sanctuary. In their typical service, there was a remembrance made of sins each year; and each year on the Day of Atonement a typical sacrifice was offered which never actually put away sin, but which was merely typical of the real work to be done afterward by Christ. For the blood of bulls and goats could never put away sin, and they were merely figures or illustrations for the time of the real sacrifice, "The Lamb of God which taketh away the sin of the world"--who "put away sin by the sacrifice of himself."
It was arranged of God, that the entire process of atonement for man's sin should be presented in types or patterns for our instruction, that the man of God should be thoroughly furnished. Accordingly, they had the Most Holy to represent the presence of Jehovah-- heaven itself; and the death of Christ was illustrated by the priests every year --they using animals to represent themselves in death. When the bullock, which was "for," or represented the Priest, was killed, it represented the death of the priest, and thereafter the priest represented Christ as a "new creature," and took the blood--the evidence of his sacrifice of his former self --with him into the Most Holy, to present it as the ransom price for the people's sins, and thereby to procure for the people God's forgiveness of their sins and future favor.
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