The Watchtower, November 1, 1883
ZWT - 1883 - R0425 thru R0570: R0547 (001) - November, 1883
VOL. V. PITTSBURGH, PA., NOVEMBER, 1883. NO. 4.
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 us the addresses of all the moral and religious Swedes and Norwegians you can gather; for samples of the Swedish paper.
THE safest way to send money is by "POSTAL MONEY ORDER." The rates have recently been reduced. "POSTAL NOTES" are no safer than money.
VIEW FROM THE TOWER.
The Swedish tract fund reached such a sum as to justify the publishing of a sample copy of the TOWER in the Swedish language, to be used as a tract, among the Swedish and Norwegian Christians, here and in Sweden. The notice in our last issue, that we were ready for lists of addresses of religious Swedes and Norwegians, brought to us many responses, and we will be mailing sample copies to the same, about the time you receive this paper. Whether there will be in the future, a regular edition of the TOWER in Swedish, will depend upon the interest awakened amongst that people by these sample copies and upon the supply of needful means for the additional expense involved. It is in the Lord's hands and we cannot doubt that He will overrule it to his own glory and the blessing of His Swedish Saints.
It cannot fail to give pleasure to each one who has contributed even "two mites" to the fund which published these sample copies, that they have helped to preach the "glad tidings of great joy" among over 20,000 Swedish brethren and sisters. All who appreciate the "good tidings," seem to feel as did the early church, that it is a thing so precious, so good, that they cannot refrain from declaring it.
Though our Father is rich and will not permit a single one of his saints to go hungry for the bread of life through the unfaithfulness of any of us, yet if we do not improve the privilege granted us, of ministering to the saints, the loss will be ours. While we rejoice to see that some of the consecrated are growing in grace by the exercise of this talent of distributing to the (spiritual or temporal) necessities of others, we fear that some are depriving themselves of this blessed privilege and means of growth in grace. We have no disposition, nor do we intend this as fault-finding. We mention it as an aid to self-examination. May the Lord help us all, to faithfully judge ourselves, regarding the fulfillment of our covenant.
We shall not beg for Jehovah for he is rich; he says, "The silver is mine, and the gold is mine," "and the cattle upon a thousand hills." `Hag. 2:8`; `Psa. 50:10`. Yet while so rich, he has deposited a little here and there, more or less, with us; giving us the control of it. Then he leaves his own work, the very things in which he is interested most, measurably dependent on us, in order that we might have the privilege of using the means intrusted to us in ministering to the necessities of the saints and being thus co-workers with God.
Are we not right in saying that this is a great privilege? Are we not right too, in supposing that few appreciate highly enough their stewardship? Do we always remember Jesus' words? "He that receiveth you receiveth me, ...and whosoever shall give to one of these a cup of cold water only, shall in no wise lose his reward. `Matt. 10:40-42`. Do we always remember that the Lord as represented by every saint who is a member of His body, is still to be found, still to be ministered to? Let us remember too, that the real members will seldom ask, except of the Father, because they possess the spirit of their head--the spirit of trust which looks to their heavenly Father for whatsoever he sees best, to send, and by whomsoever he sees fit to send it. But how great is the privilege of being fit and used in Jehovah's service.
If it is a privilege to feed and clothe the "earthen vessel," how much more blessed is the privilege of feeding the spiritually hungry with "the bread of life," and clothing them with the "wedding garment" of Christ's righteousness, by scattering the truth. God has so ordered matters--inventions, etc., that to-day the greatest influence and the most forcible preaching, is done through the medium of the printing press. Thus, for instance, each copy of the TOWER contains about eight sermons, and these are brought before an average of about 20,000 readers at each issue, the majority of whom have "an ear to hear," which is not the case with the ordinary congregations of nominal Christians. Thus the TOWER under the Lord's blessing, is able to spread the truth more widely than 200 traveling preachers could do.
We call your attention to this matter so that you may appreciate more fully, the lever of power within your own grasp, for the spread of truth. Some, are recognizing and improving these latter day advantages in one way and some in another. Some call together companies of their friends and neighbors and read them a discourse; others write to us for sample copies, which they loan to such as seem to have an "ear." Others, endeavor to introduce the TOWER among Christians, as a regular preacher.
The present issue of the Swedish paper, will we hope, help to open the Lord's storehouse, to the hungry of that people. This is well, but let us not stop, while others are crying for "bread." Our German brethren and sisters are still in want, because of the famine (`Amos 8:11`) and it is our happy privilege to be among Jehovah's agencies in answering their prayer-- "Give us this day our daily bread." Let us give the "meat in due season." Freely we received, let us freely give to others the heavenly food--manna. "Blessed is that servant whom his Lord when he cometh shall find so doing." `Matt. 24:46`.
To this end, we propose that while we shall still remember the regular Tract Fund and the Swedish Fund, we shall give some special attention to the German Fund. It will be remembered that this fund was started some time ago and then permitted to rest until the Swedish Tract-paper should be issued. Now we are ready, so far as in us lies to preach the glad tidings to our German brethren and sisters also. The German Fund contains about $25. When it grows to about $300. we shall begin to make a start, in this direction.
Though it is right enough that those who preach the gospel should live by it --or be supported by it, (`1 Cor. 9:11-15`,) we are glad, that the "Chief Shepherd" has so arranged for us that we are not thus supported. Rather, we labor working with our own hands, that we might not be chargeable to any, but might have the privilege of helping, together with all saints, in supplying the lack, both temporal and spiritual, of others. (`1 Cor. 4:12`.)
For this reason we may freely speak to you of this privilege, with the less danger of being misunderstood. And yet we realize that many of our readers will feel, if they do not express it, a wish that the TOWER would confine itself to teaching "The love of God," "Restitution," etc., and occasionally touch upon and condemn profanity, or intemperance and not talk so much, of entire consecration, sacrifice, and self-denial. To this we reply, that the mission of the TOWER is specially to the "little flock"--to aid those who are consecrated, to sacrifice. To those of its readers who are fully consecrated, its words of counsel, reproof, and exhortation are directed. Of those who are not consecrated, and who are therefore not running for the prize of the "high calling," we should not expect so much, though such, if they give even a cup of cold water, shall in no wise lose their reward, when the time for rewarding comes. (`Matt. 10:42`.)
With the Lord, it is not His poverty, but his desire to give us an opportunity of being co-workers with him, that is the cause of the seeming poverty of many of his saints and of his treasury. So, we can heartily say to you, that our interest in this question of your sacrifice, is a desire to see the truth spread and saints fed, but chiefly, for YOU WHO HAVE CONSECRATED; lest you should fail to perform your sacrifice. We even fear that a false modesty on our part, has been an injury to the flock over which our Lord hath made us to some extent "overseers." We have for some time, seen the necessity of sacrifice on the part of all who would win the great prize, and though we have repeatedly set forth the necessity of entire sanctification of mind and body; our time, reputation and money--all: That this death to earthly things as symbolized in our water baptism is absolutely essential to our becoming joint-heirs with Jesus Christ our Lord. (`Rom. 8:17`.) Yet we have realized all along that selfishness --love of self, its ease, honors, etc., so powerfully counteracted the clear teachings of the Word, that it had but slight practical effect.
We desire to do our duty and to warn the flock against selfishness, our most iminent danger--our greatest enemy. (`Ezek. 33:6,7`.) Each one who is running the race for the great "prize of our high calling" should look the issue fairly in the face, and ask himself the question, What am I sacrificing? I have time, money and influence, some of each: am I so arranging my affairs that as large a proportion as possible of these, is used directly in the Master's service? How much of my influence have I sacrificed, in an attempt to honor and advance the truth? How much sacrifice--self-denial, have I made, in ministering to the saints and others, either the earthly or the heavenly food and clothing? How much of my time has been sacrificed from self and spent for the good of others--doing good unto all men as I have opportunity, especially to the household of faith?
We must not attempt to excuse ourselves, by saying that we know of none of the saints that are starving or naked, else we would help them; and if the Lord's treasury should become bankrupt, we would then come forward, and contribute. This is an old excuse and evasion suggested by our adversary. Let us remember that if we wait for such opportunities we will never find them. God will never allow his treasury to be bankrupt; He will never allow his saints to starve. Our experience in this matter corroborates that of David (`Psa. 37:25,26`.) "Yet have I never seen the righteous (saints) forsaken, nor his seed begging bread. He is ever merciful and lendeth; and his seed is blessed." The Lord's children, and work will get along without us; but alas what a loss of opportunity and blessing, we should sustain. "Take heed that no man take thy crown." If we fail to use our privileges, some more worthy will enjoy them and receive the reward.
To be a sacrifice at all, it must be a willing offering and not one forced from us by extraordinary circumstances. Let no man who thus gives time, money, or influence, consider that he offers a sacrifice.
But some one who has considerable, willing to justify himself, may inquire, How much should I give, of my time, money and influence? Possibly you made a mistake--a common one however --for if you are running for the high calling, you should rather have asked, "How much may I use for myself?" If you gave yourself and all, to God, then none of the things you have are your's but God's; and you are his agent or steward, to spend all as you understand to be His will, regardless of your own preferences for self.
How much you ought to spend, on yourself and family, how much you should spend on the poorer, and how much you should spend in spreading the truth, are weighty and important questions, which we must leave each steward to decide for himself; merely suggesting Paul's advice, that in all these matters your aim should be to provide things "decent." You should attempt to do for the poor so as to have them "decent;" yourself and family should be "decent;" and the cause of truth should be supported on the plane of decency; but on none of these have you a right to waste the Lord's goods, by extravagance.
The warp in our "earthen vessels" is such, that do the best we may, we shall probably find self, more and better provided for than our poorer brother, or the work of our Father. Knowing this to be our disposition, and seeing how it differs from that of our Father as displayed by our Elder Brother, who, though he was rich, yet for our sakes became poor, that we through his poverty might become rich (`2 Cor. 8:9`), we should be constantly on our guard; and while beholding his image (his disposition) as in a mirror we should see to it that we are being changed, daily and hourly to the same image, from glory to glory--by the spirit of the Lord. (`2 Cor. 3:18`.)
But does another say, "I have nothing to give!" Alas my brother, then you are indeed in a bad condition. If you have nothing to give, then you cannot sacrifice anything. Then you may as well reckon yourself out of the present race for the great prize, for all who attain that goal are sacrificers, and have something to offer. (`Heb. 13:15,16` and `1 Peter 2:5`.)
But are you sure--very sure, you have nothing? search carefully for none were "called" to this honor, to whom one talent or more, had not been given. If you have hidden yours, so that neither you nor others can see it, we urge you to dig it up quickly and make the more active use of it, lest the King should speedily finish his reckoning with the servants, and instead of saying "Well done, thou good and faithful servant" to thee, should say "wicked and slothful servant."
No saint has so little, that he has nothing to spend, for the glory and honor of Him who did so much for us. And, in this connection it is well that we should remember, that the less we have, proportionately greater is the sacrifice when we give. Jesus showed his appreciation of amount and motive, for when the rich were casting into the Temple treasury, He saw a poor widow cast in two mites and said that she had sacrificed more, than all the others. (`Luke 21:3`.) The two mites principle applies to influence and time as well as to money. Be assured that if you have been led of the Lord to consecrate your all, you surely have a way before you to perform, for it is written: "It is God that worketh in you both to will and to do of His good pleasure." (`Phil. 2:13`.)
The true principle of sacrifice, seeks not the poorest and leanest part of our sacrifice to offer before the Lord, but the fat--the freshest hours, the choicest talents. Let us learn more and more to economize time and money, so that much of it may be directly used for His glory.
Now, with an exhortation that you shall read carefully Paul's words to the saints at Corinth--`2 Cor. 8` the chapter and especially the `ninth chapter`; marking carefully `verses six to twelve`; we feel that we have discharged a duty toward you and shall leave the matter with you, praying that the Word of God which is sharper than any two-edged sword, may
in this as in all things, be toward you living and powerful; piercing even to the dividing asunder of the soul (the human nature) and the spirit (the new nature): Thus enabling you to separate and judge even the thoughts and intents of your own hearts. (`Heb. 4:12,13`.) And, the very God of peace shall work in you, both to will and to do, of his good pleasure, while you let the same mind be in you, which was also in Christ Jesus our Lord.
For your joy and encouragement, we present below some--
EXTRACTS FROM INTERESTING LETTERS:
Coon Rapids, Iowa.
MR. RUSSELL:--Dear Bro.:--I enclose pay for the "Variorum Testament, the balance is for the Tract Fund. It is only a trifle, but I will have to be content with sending a little at a time, and hope that it may be more the next. But I can never hope to pay for what you have sent to me. It was through these publications that I was brought to know of the priceless prize, that it is even my privilege to run for. It found me a poor, overburdened, discouraged woman, although loving my Lord, still afraid to trust him. But I was looking and longing for His coming, and praying for light, and it came through your tract "Food for thinking Christians." God sent it. I always receive these papers as from him. I have tried to interest others in them, but have found none in sympathy with me, not even my husband and children; and I have so longed for them to enjoy these things with me. But still I find even here a great joy; my Master was alone; did he not long for those he loved to understand and sympathize with him? I pray for my loved ones as he did for his. I am trying to sacrifice my life and all I have to Him, but find it a daily struggle to overcome. THE TOWER always sends me to my Bible, and, O what wonders, what comfort, what joy I find. I don't get time to read anything else. Excuse me for writing so long a letter, but it tells so little. My love and prayers are with you. __________.
Ellisville, Mo.
DEAR FRIENDS:--As a humble servant I am still trying to distribute and promote the truth, and am oftentimes refreshed by meeting from a very unexpected direction those who seem fully prepared to receive the good news. I had the pleasure of meeting some such the other evening and we were so much interested in the glorious subject, that we were surprised to find it near midnight when we finished. But I more often meet those who seem both deaf and blind to such blessed truths; this, formerly was very discouraging, but with increasing light and a more correct understanding of God's plan, I can but sympathize with and pity them, and am often reminded of our Saviour's prayer on the cross, for with their minds thus darkened they know not what they reject, or in so doing what they are losing. I have been thinking of forming a Bible Class, for searching the Scriptures in connection with the WATCH TOWER, as a help to the few who are willing to receive the light. It is a cheering thought to me, that I am entering my spiritual work, at about the same mature age as did my Saviour, and may I ever prove a vigilant and faithful servant is the continuous prayer of my heart.
Please send me anything you have on hand for distribution, as I think I see some new chances for doing good. You will find enclosed something for the Tract Fund--hope I can send more the next time. Yours in faith,
Chicago, Ills.
DEAR SIR:--You will permit me, though a stranger, to say that I have received knowledge for both head and heart that years of searching had failed to accomplish, and so with the hope of seeing others freed from sectarian darkness, I, too, will be glad to be counted among those who are helping to distribute the meat in due season. I know whom I trust now, thanks be to God. The "Food", came just when I had lost hold, because there was nothing to hold me in the churches--for I searched Baptist, Methodist, Free Methodist, Congregational and Presbyterian denominations till I became satisfied that the Lord had something better for me to find: Then "Food" came--it seemed accidentally-- but now I see it was providentially. Let me heartily thank you--or rather thank God for giving you the ability to open the way to the light. Great is the surrounding darkness and we are desirous to have others see their way clearly. If you can send us some reading matter, we can drop it into good soil. A dear old child of God left our house in great sorrow and perplexity of mind last Sunday evening. He has been a deacon in the Baptist church for thirty years. Said he, "O, I have studied these matters until I just find, that the more I give my mind to these things the less I know; and now I just know nothing and have made up my mind to let it go, for God will bring it out all right; and what can I do but wait God's own good time. When we get over there, we will see face to face." I endeavored to persuade him to expect the mystery to be explained. Said he: "O bring me anything. I want the best the Lord gives. I know God is love and I hate this "Hell doctrine!" The minister in a little church here, is in a quandary: he is a thinking man, only he is in the "iron bedstead." Please send reading matter, if possible,--these two at least feel their need.
Yours in Christ,
__________ and wife.
Hamilton, Scotland.
DEAR BROTHER IN JESUS:--Since writing you on the 26th ult. I have received "Food for Thinking Christians," and I beg to say that I never in all my life read any book with the same relish. "Praise God from whom all blessings flow." I have got such a blessing from it that it is like a new conversion to me. I cannot tell you, how it has filled my soul with rapture and thanksgiving to God. I am sure it will bless all who read it. It contains much I have not been in the habit of hearing or seeing, before, and still the same was in the Scriptures before me for my searching out, as you have done. There is a great depth of truth through the whole book, and it is written in a way that even those who have not studied their Bible much will be able to grasp the most of its precious teaching, and also, I trust, make them, as it has done with me, fall down on their knees and thank God. I wish you to send me the TOWER regularly. I am only a poor man in this world's wealth, but I have faith in God. I cannot in my present circumstances, say how much I will be able to give towards the Lord's work during the year, but you shall receive according as he prospers me: However, I enclose my small mite for the present. Trusting you will be enabled to still carry on the good work you are in, by our Heavenly Father moving the hearts of those who have plenty, to give of their abundance, also those who have less, to give in proportion. I see from your paper, and the book I have referred to, that I will be more able in the future to preach the Gospel than I have done in the past; and also to correct some things wherein I can now see plainly from Scripture that I was wrong in. But I taught according to the light I had.
Your brother in the Gospel,
Ozark, Ark.
DEAR BRO. RUSSELL:--"Food for Thinking Christians" received and read; it is now going the rounds of the village as a great curiosity. Some denounce it as the work of the devil, as did the Jews the miracles of Christ; others say its dangerous doctrine, it antagonizes their Church creeds; others rejoice that the "glad tidings of great joy" can be made so plain. To me I believe it a great blessing, for I now read the Bible ten times more than ever before; partly to see if these things are true, partly to see what more can be found with this new light; and because the more I know of God and his Word, the more I love him.
To say that I heartily thank you for this little book is but a feeble expression of my gratitude, and while I do not yet endorse all of your teachings, I am anxious to know what more you have to say in harmony with them, and take this opportunity to ask you to send me the "Tabernacle Pamphlet."
May God assist you in reflecting the true light. Yours in the love and search of the truth, __________.
Farland, Kans.
DEAR BRO. RUSSELL:--Allow me to call you Bro. and thank you for your kindness in sending me a copy of "Food for Thinking Christians," and two copies of the WATCH TOWER. Your favor is greatly appreciated. The pamphlet I have studied, and read to others, and talked the subject over with still others, with varying results. Some, with myself, value it highly as supplying a want long felt. It treats on subjects which I have long thought about, and desired to understand. It is more valuable to me than its weight in gold. A dear old mother in Israel, a confirmed invalid and not far from the river, with her son who is an Elder in our church and his wife and mine (five persons), delight to meet together to read it and converse about it. Another Elder and his wife say I have got hold of a dangerous doctrine; yet they are good people, but the Food is too strong for them. Others cannot understand its teachings at all, but cling to hell-fire and brimstone.
But oh, what a glorious subject it is to those who can appreciate it, and the more we study it the more interested we become. I have been talking with some of the brethren and I see that I can form a class of interested inquirers after the truth.
I have started a spirit of inquiry. Please send another copy of Food for Thinking Christians for the dear old mother before mentioned, she has my copy and can hardly allow it to leave her. We should dearly love to hear preaching on the subject. We belong to the Christian or Campbellite church, but at present are without preaching, our pastor having left for more profitable pastures.
Yours in Christ, __________.
BURDENS.
In the last chapter of the Epistle to the `Galatians` are these two sentences: "Bear ye one another's burdens, and so fulfill the law of Christ," and "Every man shall bear his own burden."
It is a burdened world. Every shoulder has its load, the carrying of which often becomes exceedingly tiresome. This is so far true as to make the invitation of Jesus, "Come unto Me, all ye that are heavy-laden," a universal invitation.
There are real loads, and there are fictitious burdens. There are some things which a man ought no more refuse to bear than a ship should refuse to carry its freight. He was made to carry just such burdens. It is unmanly to strive to shirk them. But, sometimes, people take on themselves that which there is no need for them to bear: and then they make great complaints against fate, or God, or whatsoever or whomsoever they suppose to be at the head of universal affairs.
A little study of the two sentences we have quoted above, which occur very near one another in the same chapter, may be of assistance to us.
Their contiguity exposes them to the suspicion of being contradictory. In one breath the Apostle teaches us to bear one another's burdens, and in the next breath tells us that every man shall bear his own burden.
There are two things to be noticed here. One is, that whereas we have the same English word in both sentences, in the Greek there are two different words. In the first quotation the word translated "burden" means that which tires; in the second, it means that which loads. Whatever makes a man grow weaker and weaker is the first kind of burden. Whatever is needful to carry--such as a soldier's kit, or a ship's freight--it is the meaning of the second kind of burden.
Moreover, we are to consider the occasion of the employment of these phrases. A Christian man is overtaken in a fault, through some infirmity of character or temperament. He is not to be thrown away, therefore, any more than a brave soldier who has not the strength to carry his heavy knapsack and gun must be thrown out of the ranks, simply because, for the reason, he is too weak to bear his burden. His comrades must come up and restore such a one, in the spirit of meekness; for that comrade, spiritual as he is, and strong now, may sometime hereafter become tired, by either an increase of what he was carrying, or a decrease of his strength. Now the stronger comrade must assist the infirmities of the weaker comrade, and so fulfill the law of Christ.
Those who are spiritual ought to be considering their Christian brethren all around them, to see how they can help the weak; but every Christian man ought, as far as possible, to bear his own burdens and discharge his own duties so as to throw nothing on his brother. The burden ought to be sought by the stronger; it ought not to be shirked by the weaker. If there be burdens which I cannot bear, and have no neighbor to assist me, then I have a comfort which is afforded me in `Psalm 55:22`.--Dr. C. F. Deems.
LET US GO FORTH.
`HEB. 13:13`.
Silent, like men in solemn haste,
Girded wayfarers of the waste,
We pass out at the world's wide gate,
Turning our back on all its state;
We press along the narrow road
That leads to life, to bliss, to God.
We cannot and we would not stay;
We dread the snares that throng the way,
We fling aside the weight and sin,
Resolved the victory to win;
We know the peril, but our eyes
Rest on the splendor of the prize.
No idling now, no wasteful sleep,
From Christian toil our limbs to keep;
No shrinking from the desperate fight,
No thought of yielding or of flight;
No love of present gain or ease,
No seeking man or self to please.
No sorrow for the loss of fame,
No dread of scandal on our name;
No terror for the world's sharp scorn,
No wish that taunting to return;
No hatred can to hatred move,
And enmity but kindles love.
No sigh for laughter left behind,
Or pleasures scattered to the wind;
No looking back on Sodom's plains,
No listening still to Babel's strains;
No tears for Egypt's song and smile,
No thirsting for its flowing Nile.
What though with weariness oppressed?
'Tis but a little and we rest.
This throbbing heart and burning brain
Will soon be calm and cool again;
Night is far spent and morn is near--
Morn of the cloudless and the clear.
'Tis but a little and we come
To our reward, our crown, our home!
Another year, or more, or less,
And we have crossed the wilderness;
Finished the toil, the rest begun,
The battle fought, the triumph won!
We grudge not, then, the toil, the way;
Its ending is the endless day!
We shrink not from these tempests keen,
With little of the calm between;
We welcome each descending sun,
Ere morn our joy may be begun!
--Horatius Bonar.
FULL PROOF OF HIS MINISTRY.
After our Lord's resurrection and ascension, the little company of a hundred and twenty disciples, according to the Master's command, were together awaiting the descent of power from on high--the Holy Spirit. While waiting they very properly spent the time in prayer and in searching of the Scriptures, and while thus engaged (`Acts 1:13-26`) Peter found that passage in David's prophecy which mentions the appointment of another to the office of Judas the betrayer of our Lord; and calling the attention of the company to it he said: "Men and brethren, this Scripture must needs have been fulfilled ...which David spoke concerning Judas who was guide to them that took Jesus, for he was numbered with us, and had obtained part of this ministry.... It is written in the book of Psalms, "Let his habitation be desolate and let no man dwell therein, and his bishopric let another take."
Commenting on this, Peter urged that it was their duty to select one of their number to be a successor to Judas, saying, "Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. Peter's counsel seemed good to all the disciples, and accordingly they appointed two whom they esteemed the most proper persons, and asked the Lord to make a choice between them, agreeing to cast lots, and to accept the one on whom the lot should fall as the Lord's choice of an apostle to fill the place of Judas.
Now, though Peter and the rest of the disciples were very zealous and anxious to do the Lord's will, they evidently made a great mistake. In the first place, all that they were told to do was to tarry, to wait at Jerusalem until they should be endued with power from on high. In the second place, their human judgment was unwittingly attempting to direct the Lord, even before they were baptized with the Spirit; and not only so, but to limit his choice to one of two disciples. It was just like impetuous though zealous Peter to make such a proposition, and the erring human judgment of the balance of the disciples to approve and accept it. But the Lord, knowing their hearts, simply ignored their error, and let time prove to them that he was abundantly able, without their assistance, to make his own choice and to direct his own work.
Of Matthias, on whom the lot fell to be an Apostle, we never hear afterward. He was with them at Pentecost, and was one of the hundred and twenty who received the baptism of the Holy Spirit, but his record ends there. The special mission of the Apostles is clearly defined in `Acts 1:8`--our Lord's last words before his ascension: "Ye shall receive power after that the Holy Spirit is come upon you, and ye shall be witnesses unto me both in Jerusalem and in Judea, and in Samaria, and unto the uttermost part of the earth."
While this, in a general sense, applied to the whole company of those early disciples, and while in fact by their faith and example, as a company who had actually seen the Lord both before and after his resurrection, they have been witnesses to all the world; yet in the strictest sense, it applied to those specially chosen as public teachers and witnesses; and those same twelve Apostles still speak through their writings, and shall continue to do so until the knowledge of the Lord shall fill the whole earth.
Since to be an Apostle was to be a witness of the Lord's resurrection, none could be Apostles except those who had seen Jesus after his resurrection, hence the eleven felt confident that the one for Judas' place should be chosen from the company present, but Jehovah had another plan and was preparing an instrument of his own choosing in the person of Saul of Tarsus. Saul of Tarsus? The disciples would never have thought of him. He was the most noted and dreaded persecutor of the church known to them, not only in Jerusalem, but pursuing them even unto strange cities; neither had he seen the Lord after his resurrection. Nevertheless Saul of Tarsus was a chosen vessel of the Lord, to bear his name before the Gentiles, and kings and the children of Israel; (`Acts 9:15`) and his after course gave full proof of his Apostleship. Though Saul was not among those who saw our Lord as he appeared--in the flesh--after his resurrection, this was no barrier to God's plan under which he was "chosen from his mother's womb" to be an Apostle. Hence we read, "Last of all he was seen of (by) me also." (`1 Cor. 15:8`.) While the other Apostles saw Jesus as he appeared after his resurrection, in various human bodies, Saul saw him as he is--a glorious spiritual body shining above the brightness of the noon-day sun. The effect of the personal glory of the Lord as seen by Paul, was to strike him blind, and only by a miracle was his sight restored.
As Paul saw Jesus--a glorious spiritual being--so all the little flock shall see him when born of the Spirit--in the resurrection. As at their conversion and consecration, they are begotten of the Spirit, in the resurrection they are born of the Spirit. When we see him "as he is," it will not have the effect on us that it had on Paul, for he saw him "as one born out of due time" (more properly before the time); but we (and Paul also at that time) shall see him as he IS, for we shall be changed and be spiritual and glorious beings like him, being fashioned like unto his glorious body.
In view of the benefit to be derived from such an example as Paul, it would be well to note in what a marked way the Lord gave proof of his calling. Some at the present day, in looking back to the early church, appear to think that they, unlike the church of to-day, moved along very smoothly, and that because they had actually seen the Lord and heard from his own lips, there was little or no trial of faith, and no differences of opinion among them; that having the Apostles directly appointed of the Lord and present with them, their teachings were all received without doubt or questioning; and, in short, that all was harmony, save the trials that came from the outside world, from those who did not profess to love or follow the Lord Jesus.
But this we find is far from the facts in the case. Immediately after the baptism of the Spirit at Pentecost, all were of one mind and full of hope and joy-- "And the word of God increased, and the number of the disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient to the faith." (`Acts 6:7`.) And many gladly received the word and were baptized --as many as three thousand in one day. These were genuine conversions too, and not the result of excitement and impulse, for they continued steadfastly in the Apostle's doctrine and fellowship, and gave evidence of a spirit of sacrifice. Such were added to the Church daily. (`Acts 2:41-47`.)
While rejoicing in the truth, the fierce persecutions from without, only served to more firmly unite them in love and sympathy, and in defense of the truth against a common foe. But soon difficulties arose among themselves. Some began to "depart from the faith once delivered to the saints," to be "corrupted from the simplicity that is in Christ," and their evil influence was great.
It was in the very beginning of the outcroppings of error, that Paul's clear teachings and manifest leadings of the Spirit marked him as the very chief of the Apostles, a teacher of teachers, the special mouth-piece of the Lord.
Immediately after his conversion, Paul began to preach the Gospel, traveling from city to city, principally among the Gentiles, preaching the remission of sins through the redemption that is in Christ Jesus, to all that believe on him both Jew and Gentile. As a result of his labors, little companies of believers were gathered in almost every place he visited. For a time he was encouraged by their faith and zeal, but the time of trial came to every one of them, testing every saint's fidelity to his consecration. The trial came not only to the Church in general, but to the Apostles also, and here we see Paul's clear faith and bold self-sacrificing zeal defending the entire Church against the assaults of error.
In his preaching, as was characteristic of him, without fear, neither soliciting the favor of men, he presented the truth in clear and unmistakable terms. It was clean cut and pointed so that all understood just what he meant. He taught that all, both Jew and Gentile, might be justified simply and only by faith in Christ; that the sacrifice of Christ as a substitute for us, fully met all the claims of the law of God against us, and that therefore we have life through him; that since Christ had thus made a full end of the claims of the law against us, there is now to believers no condemnation and no necessity for observing the ceremonies of the law heretofore enjoined upon Israel, and that in fact to longer observe those typical ceremonies by which Israelites had vainly thought to justify themselves, would now be wrong, and would indicate a lack of full faith in the ransom through Christ Jesus.
The other Apostles at Jerusalem as yet did not seem to see this matter so clearly, for they and the church at Jerusalem still adhered to some of the law ceremonies--circumcision, etc.--and when the Gospel went to the Gentiles they at first thought that they should be circumcised. Neither did they for some time seem to realize the force of their commission that the Gospel should go "to the uttermost part of the earth"-- to the Gentiles. They had grown in grace and knowledge less rapidly than had Paul, being more or less retarded by the force of their surroundings and of old ideas.
After a time certain persons went out from Jerusalem to the various Gentile churches, teaching contrary to Paul, that they should be circumcised and obey the law of Moses, while Paul had taught them that they were justified by faith in Christ "without the works of the Law." To counteract Paul's teachings, these Judaizing teachers evidently sought to cast discredit on his authority as an Apostle, claiming that he was not really an Apostle, that the real Apostles who were appointed by the Lord were all up at Jerusalem.
On account of this difference of opinion the churches were more or less unsettled in their faith. Some evidently began to say, We don't know after all whether this Paul is any authority; it seems that he was not one of the twelve of the Lord's appointment, and we don't know that he has any right to teach differently from all the other Apostles at Jerusalem, that we ought not to obey the Law of Moses.
As this error began to spread among the churches, Paul began to find it necessary for the truth's sake to not only
oppose the error and re-affirm and prove the truth, but also to prove to the Church that he was as much an Apostle, chosen of the Lord, as were the others.
To the church of Galatia he wrote: "I marvel that ye are so soon removed from him (Paul) that called you into the grace of Christ, unto another Gospel: which is not another; but there be some that trouble you and would pervert the Gospel of Christ." But now let me tell you; "Though we (Paul and his associates) or an angel from heaven preach any other Gospel unto you than that we have preached,...and ye have received, let him be accursed." (`Gal. 1:6-9`.)
And let me say further, brethren, that the Gospel which was preached of me, is not after man, for I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. (`vs. 11,12`.) I Paul am an Apostle, not of men, neither by man's appointment, but by Jesus Christ, and God the Father who raised him from the dead. (`vs. 1`.) You heard of me in times past how I persecuted the Church of God and how I wasted it and how zealous I was for the tradition of my fathers. (`vs. 13,14`.) [And he verily thought he did God's service. `Acts 26:9`.] But when it pleased God who from my birth called me by his grace, to reveal his Son in me; immediately I conferred not with flesh and blood, but went forth at once to preach the faith which once I persecuted. (`vs. 15,16,23`).
To prove to you that I received my commission and authority direct from the Lord and not from them which were Apostles before me, let me tell you that I did not go up to Jerusalem until three years after my conversion; and then I went to see Peter, and abode with him fifteen days; but other of the Apostles saw I none save James, the Lord's brother. (`vs. 17-19`.) Then fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation --the Lord sent me--not to learn of them, but to communicate unto them that Gospel which I preach among the Gentiles. (`Gal. 2:1-2`.) The other Apostles, fettered in a measure by the Judaizing influences around them, and not making sufficient progress in the knowledge of the truth, Paul was sent by the Lord to strengthen and assist them. But to show that he did not go about it boastfully he says, I communicated "privately to them which were of reputation, lest by any means I should run in vain (`v. 2`), lest I should fail to have them see the depth and fulness of the Gospel revealed to me."
When Paul went to Jerusalem he was cordially received of the Apostles and elders and the church at Jerusalem. Though they had one of their own choosing to fill the place of Judas, and though they did not seem to understand his selection and peculiar course in preaching to the Gentiles, yet recognizing in him the spirit of the Master, and hearing how he had been owned and blessed, and of his devotion, zeal, and self-sacrifice, they had enough of the spirit of Christ in them to accept and receive him gladly, and they soon began to realize that he was the Lord's choice. They saw that the Gospel of the uncircumcision was committed unto Paul, as the Gospel of the circumcision was committed unto Peter, (for he that wrought effectually in Peter to the Apostleship of the circumcision, the same was mighty in Paul toward the Gentiles) and when James, Cephas and John, who seemed to be pillars, perceived the grace that was given unto Paul,
they gave to him and Barnabas the right hand of fellowship. (`vs. 7-9`.)
After his private interview with the various Apostles referred to in `ver. 2`, we read of the public conference of the Apostles and elders and the church at Jerusalem. (`Acts 15`.) Peter's speech (`vs. 7-11`) shows how he was convinced that not only should the Gospel continue to be preached to the Gentiles, but also that faith in Christ the Redeemer, without the works of the Law, was all that was necessary for justification either for Jew or Gentile, reminding them of the fact that God had given the Holy Spirit to the uncircumcision as to the circumcision, making no difference.
James' speech (`vs. 13-21`) was to the same effect. And the result of the conference was expressed by letter to the various churches (`vs. 22-29`) commending to them their beloved brother Paul and the truth he had been preaching.
But to return to Paul's experience in withstanding error and proving his apostleship, he shows that he was soon met with a new difficulty. Doubtless his visit to Jerusalem and the harmony of spirit and of faith greatly comforted and cheered him, but it seems that notwithstanding the decision of the Jerusalem church as a whole in this matter, there were a few who were determined to hold on to the error and to exert their influence in advancing it; and their influence was felt in retarding the progress of truth even among the Apostles at Jerusalem. After a time Peter came to Antioch, and at first he very properly treated the Gentile Christians there as brethren, on equal footing with Jews; but afterwards when some of these came down from Jerusalem, not wishing to offend them, he separated himself from the Gentiles and ate with those who still adhered to their Jewish customs, for under the law a Jew might not eat with Gentiles. Very soon Peter's example had its effect on Barnabas and other Jews in the church at Antioch, who before that, had been led to see that there is no difference between Jew and Gentile, but that all are one in Christ Jesus.
This aroused Paul's righteous indignation, and he withstood Peter to the face, because he was to be blamed for thus acting deceitfully, and he says-- right before them all, I exposed his deception and let them know that he had eaten with the Gentiles before they came, and that though he now wanted to appear to be in harmony with their ideas, he had been acting to the contrary by living as do the Gentiles-- eating with them, etc. (`Gal. 2:11-21`.)
Thus, he says, I had to contend for the faith in Antioch, and now (`chap. 3`) "O foolish Galatians, who hath bewitched you that ye should not obey the truth? This only would I learn of you, Received ye the Spirit by the works of the law or by the hearing of faith? Are ye so foolish? having begun in the spirit are ye now made perfect by the flesh? (`vs. 1-3`.) As many as are of the works of the law are under the curse; for it is written, cursed is every one that continueth not in ALL THINGS which are written in the book of the law to do them." But that no man is justified by the law in the sight of God is evident. Our only hope then, is in that Christ hath redeemed us from the curse of the law, being made a curse for us--our substitute. (`vs. 10-13`.)
Thus with much reasoning did Paul seek to re-establish the faith of the Galatian church, in the breadth and efficacy of the ransom, and in the reliability of his teaching as an Apostle truly called of God to minister unto them. He then exhorted them to stand fast in the liberty wherewith Christ had made them free, and not be again entangled with a yoke of bondage.
But these difficulties did not end with the Galatian church. Paul also found that the Corinthian church had been beset by these false teachers, and that as a consequence their faith in his Apostleship and teaching was somewhat shaken. He therefore found it necessary to write to them; for, said he, I fear lest by any means your minds should be corrupted from the simplicity that is in Christ. (`2 Cor. 11:3`.) Now if he that cometh preacheth another Jesus whom we have not preached, or if ye receive another spirit which ye have not received, or, in short, if they present another entirely different Gospel, better than that you have received, ye might do well to hear them (`v. 4`); but these do not pretend to bring you a different and a better Gospel, but rather to pervert the Gospel ye had received of us. "Such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light (as a messenger of truth). Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness, whose end shall be according to their works." (`vs. 13,15`.)
Now as to my Apostleship, I reckon that I was not a whit behind the very chiefest Apostle. But though I be unpolished in speech, yet not in knowledge, as you have had opportunity to know. (`vs. 5,6`.) Truly the signs of an Apostle were wrought among you. (`chap. 12:12`.)
In further proof of his Apostleship, Paul speaks of the special revelations he received which the other Apostles had not received. One very notable one is referred to in `chapter 12:2-4`. He was caught away to the third heaven-- Paradise--the new Millennial epoch-- and saw things so vividly, that he could not tell whether physically, or merely mentally, absent from surroundings. This vision showed him more of the length and depth of God's loving plans for his creatures than he had ever before known; in fact more than was then DUE to be known, and for this cause said to be "unlawful to utter;" i.e., the vision was for his own personal instruction and not to be made known to the Church in general, because not yet due time.
It seems evident that Paul saw clearly the very same things shown to John in symbolic visions--called Revelations-- the present unfolding of which (because now due time) is shedding such an effulgence of light upon the entire word and plan of our Father.
But though not permitted to tell or utter the deep things seen, it yet proved a blessing to the Church, for Paul's mind being thereby clearly and strongly guided into truth, he was enabled to write so powerfully and so clearly on every point of Christian doctrine, that his letters are the tribunals before which all error is uncovered and reproved. The glories of that great revelation or vision doubtless tinged and guided the
expressions of every letter and every discourse, and are now helpful in the understanding of the opening symbols of the "Revelation" by John.
Truly, as Paul said, he was "not a whit behind the very chiefest of the Apostles," for he had more abundant revelations of God's plan than they all. But of these he did not boast, though he referred to them as special proofs of his calling, and for the strengthening of their faith. Neither did he boast of the greater work he had accomplished over and above the others in making converts, and in establishing churches. But, he says, "Most gladly rather will I glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake." (`Chap. 12:9,10`.)
But, he says, you Corinthians have thought me a fool for glorying in these things, but you ought to have commended me, for in nothing am I behind the very chiefest Apostles, though I be nothing; (it is Christ in me.) (`v. 11`.) You doubtless, thought I sacrificed the dignity of the office of an Apostle by the things which I suffered for your sake. "Have I committed an offence in humbling myself that ye might be exalted, because I have preached to you the Gospel of Christ freely?" I have taken wages of other churches to do you service. (`Chap. 10:7,8`.) (He also labored with his own hands rather than be chargeable to those who had not yet come to appreciate the value of the Gospel and its ambassador. (`1 Cor. 4:12`.)
"Seeing that many glory after the flesh, I will glory also," but I will glory in the things I have suffered. "In labors I have been more abundant, (than the other Apostles) in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one; thrice was I beaten with rods; once was I stoned; thrice I suffered shipwreck; a night and a day I have been in the deep. In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that are without, that which cometh upon me daily, the care of all the churches. Who is weak and I am not weak? who is offended and I burn not? The God and Father of our Lord Jesus Christ which is blessed forevermore knoweth that I lie not. (`10:18-31`.)
Surely Paul gave full proof of his ministry and Apostleship, which consisted not only in proclaiming the glad tidings, but also in defending the truth against the assaults of the adversary to overturn it. We find him also exhorting Timothy to preach the word without fear of men, to be instant in season and out of season, (when it suited his convenience and when it did not,) to reprove, rebuke and exhort with all long-suffering and doctrine," telling him also that in his own first endeavor to withstand false doctrine, no man stood with him, but all forsook him. "Notwithstanding," he says, "The Lord stood with me and strengthened me, that by me the preaching might be fully known, and that all the Gentiles might hear." He also warns Timothy against Alexander the coppersmith, saying, "He did me much harm, of whom be thou aware also, for he hath greatly withstood our words." (`2 Tim. 4:2;14-17`.) As we thus view his record, from his conversion to the end of his life, we must say that Paul was not only the greatest Apostle, but, next to our Lord, he is the most perfect model of a self-sacrificing spirit that shines on the sacred records. Without doubt his great usefulness, as well as his knowledge of God's plan, was due to the fact that with such persevering effort, he carried out the consecration he had made.
While, as we have seen, the other Apostles did not grow so rapidly in grace and in knowledge, because more or less fettered by former ideas, and because at first they did not have an eye so entirely single to the glory of God as did Paul, yet we would not be understood as underrating in the least, the authority of their writings, which beyond all doubt were divinely inspired, and probably frequently beyond their own understanding. Neither would we desire to under-value the piety and zeal of any of the Apostles. Impulsive Peter seemed to gain more self-control, and later we find him boldly and freely endorsing the teaching and course of his "beloved brother Paul." (`2 Pet. 3:15`.) We find him also afterward warning the Church against false teachers who would privately endeavor to subvert the fundamentals of the Gospel, even denying that the Lord bought them, bringing upon themselves swift destruction, saying that many would follow their pernicious ways, by reason of whom, the way of truth would be evil spoken of. (`2 Pet. 2:1,2`.)
We also find John writing to one of the churches and to the "beloved Gaius," warning them against the evil influence of Diotrephes, who, "loving to have the pre-eminence among them," received not the Apostles, speaking against them with malicious words; and having gained influence over the church in that place, cast out those who received the Apostles. (`3 John 9:10`.)
We also find Jude writing to the churches warning them against certain men who had crept in unawares, turning the grace of God into self-exaltation, taking advantage of the spread of truth to add to their own influence and apparent wisdom, and introduce their own false teaching. He wrote to put them in remembrance of things which they already knew, but from which they were in danger of being turned aside by these false teachers, exhorting them to "contend earnestly for the faith once delivered to the saints;" and while he would have them shun the evil influence of these he exhorts the Church to make a difference between these wilful enemies of the truth, and those weak saints who had been partially overcome by them-- "pulling them out of the fire" (destruction) to which their course was tending.
Though all the Apostles were not so prompt in self-sacrifice as was Paul, time and discipline proved and polished them, and enduring hardness as good soldiers, they are ensamples as well as Apostles to the flock. May all the dear flock consider well the examples and divinely inspired teaching left us, that we also may war a good warfare, and so run as to obtain that to which we also have been called. Let us learn from these examples, that those who most thoroughly lose sight of self and become lost in Christ, and in the seeking and doing of his will, will be most clearly taught and most abundantly used of the Master. Paul was the chief of the Apostles because he sacrificed more, and with greater promptness than the others: "Whosoever of you will be the chiefest, shall be servant of all."
TURNED INTO HELL.
"The wicked shall be turned into hell, and all the nations that forget God."--`Psa. 9:17`.
This statement of the Lord recorded by the Psalmist, we find without any qualification whatever, and we must accept it as a positive fact. If the claims of "Orthodoxy" were true this would be indeed a fearful thought. Hell, to them, means a place of unmitigated woe, where untold millions of human beings writhe in anguish, tortured by literal fire or the gnawing of conscience, which, say some, is even worse. Under this fearful sentence they see the vast majority of mankind hastening, as they believe, to their dreadful doom; yet feeble indeed are the efforts put forth to rescue them. Babylon still has plenty of time for social enjoyment and festivity, which according to their belief should be spent in an almost frenzied endeavor to save the perishing. And she still has plenty of money to spend in gratifying the pride of life and the lust of the eye which might be applied to the same purpose; but instead, witness her costly temples of fashion, her grand organs, her costly apparel, her contempt of the poor, her greed of gain and strife for worldly honors.
But let us look at the true meaning of the word hell, into which God says he will turn the wicked and forgetful nations. We find that it is the translation of the Hebrew word sheol, which simply means the state or condition of death. There is not in it the remotest idea of either life or torment; and no scholar can by any manner of twisting or turning make it to mean anything else. Suffering of any kind would be impossible where there is no consciousness, no life. The Psalmist says, "In death there is no remembrance of thee: in the grave (sheol) who shall give thee thanks?" (`6:5`.) And again it is written: "Whatever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave (sheol) whither thou goest." (`Eccl. 9:10`.) The corresponding Greek word is hades, which also means the state or condition of death, and no other can properly be attached to either. Every minister, unless he be very ignorant indeed, knows that this is true: and ignorance on this subject is in no wise excusable in these days when books are so plentiful and so cheap. But still they go on preaching this false idea of hell, which is nothing short of a slander against the character of God, as though they were still enveloped in the ignorance of the dark ages. This very text which we are now considering, is quoted and preached from over and over again by men who ought to know, and many of whom do know the true meaning of the Hebrew word sheol, and who nevertheless in their attempt to uphold the
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