The Watchtower, May 1, 1881
VOL. II. PITTSBURGH, PA., MAY, 1881. NO. 11.
ZION'S
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THE GOSPEL TO ABRAHAM.
The word gospel signifies good news. There are parts or elements to the good news however; there are first principles of the gospel of Christ (`Heb. 6:1`.) and there are more advanced doctrines also. For instance, when you became aware that you were a sinner, and learned that Jesus had become you ransom, and that as a result you might now, approach God as a perfect man and not as a sinner, and that by and by in God's due time (the Millennial Age) all marks of sin would be removed and you would then be actually perfect (still a man), that was good news to you; it was the basis of your harmony and friendship with God. It was the same thing which centuries ago was good news to Abraham. Paul tells us: "Abraham believed God and it was counted unto him for righteousness." `Rom. 4:3`. What good news did God communicate which he believed? "The gospel...saying: In thee shall all nations be blessed." The process by which all nations were to be blessed was not understood by Abraham except that it should be through his offspring, but he believed the fact without knowing how. We are made acquainted with the manner in which the blessing comes, viz: that Jesus was (through Mary) the seed of Abraham, and as such gave his life a ransom for all men; that as a consequence, in due time all men will be justified, and released from all the ills which come through sin.
Yes, the restitution from Adam's sin--the justification of humanity by Christ's sacrifice, was the good news to Abraham, to us of the gospel age, and is to be good news to the whole world in the Millennial Age, for it is "to be testified in due time." `1 Tim. 2:6`. It is this message that is called "the everlasting gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people," (during the coming age). `Rev. 14:6`.
But there is another phase of the good news (gospel) which belongs exclusively to this Gospel Age. Something "which in other ages was not made known unto the Sons of men, as it is now (during this Gospel Age) revealed unto his saints (n.t.) and prophets (public expounders,) by the Spirit." `Eph. 3:5`.
This special good news is, that since Jesus' sacrifice, God is calling out from the world of humanity, some to become "the Bride, the Lamb's wife" --to "become partakers of the divine nature," (`2 Pet. 1:4`) to cease to be men and become "new creatures in Christ Jesus," (`2 Cor. 5:17`.) and as such to be "Heirs of God, joint-heirs with Jesus Christ our Lord." This is "our high calling" of God, which we are to make sure of, by crucifying and sacrificing the human nature. This is the prize for which we seek--"Glory, Honor and Immortality."
But these prizes were not offered to Abraham; he was not told about the joint-heirship, nor about sitting in the throne, nor about Immortality. No, these were not made known in past ages. "Jesus Christ...brought Life and Immortality to light through the gospel." `2 Tim. 1:10`. Nor will this high calling be made during the future ages, for the "body of Christ" will be completed in this age. The Bride will be developed, and the marriage of the Lamb will come when "his wife hath made herself ready." `Rev. 19:7`.
So we see that we get all that Abraham got, viz: justification by faith from all Adamic sin, and in addition are invited to become a part of "The Seed which is Christ." `Gal. 3:29`. Abraham was the father of this Seed in a certain sense, but certainly not a part of his own Seed. But more on this again.
Jesus was anointed of the Spirit-- "the Lord's anointed"--and this we have seen is the meaning of his title, Christ; and all who become members of the Christ, must be made partakers of the Holy Ghost--anointed. Now we want to show that none were ever thus anointed before Jesus, and if this be the case none ever were members of his body before this age.
David is called the Lord's anointed, but he was anointed of Samuel with the anointing oil to the office of King; but both David and the oil were types: The oil a type of the Holy Spirit, and David a type of Christ in his office of King. Aaron was the Lord's anointed also, but he too was anointed only with the typical oil and was himself a type of Christ in his office of Priest. The Spirit of God [Holy Spirit] came upon the Prophets during the Jewish age, but in a different way entirely and for a different purpose than its operation on the church during this age. Then, it was simply a power, which took possession of the Prophet; over which he had little or no control, which simply used him as a machine. (See `Num. 22:38`.) Never before Jesus, did the Holy Spirit act as "a comforter" and guide into an understanding of truth, and this is the special work of the Spirit now. It is given to the new creature as a seal or evidence of his being begotten to the divine nature and as an earnest of his final deliverance, or birth into the Spiritual form.
The Spirit had written the mysteries through the Prophets, but had not revealed them. These mysteries were written for the church; (Jesus and his
body) and no one else could know them, nor will any one else understand them until the church is complete and "the mystery of God... finished."
Many of the Prophets were good men who loved God and whom God loved; yet, Daniel called the "greatly beloved" prayed for weeks, to God, desiring an understanding of some of the prophecies which he himself had uttered. But the Spirit gave him no understanding of it: finally in pity God sent an angel, gave him all the understanding possible (but evidently not satisfactory) and finished by telling him that the thing was closed up and sealed for a time, but would be understood when due. See `Dan. 12:9`.
For the same reason that prophets though beloved could not understand, the angels also beloved could not understand, viz: God had not revealed his plan, hence it is written, "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man (nor angel; we might add, on the strength of Peter's statement) the things which God hath prepared for them that love him. But God hath revealed them unto us (the church) by His Spirit;... Now we have received...the Spirit of God, that we might know, the things freely given to us of God." `1 Cor. 2:9,13`.
Peter evidently refers to Daniel's interest above referred to, when he says: (`1:10`.) "Of which salvation (our high calling) the prophets have enquired and searched diligently who prophesied of the GRACE THAT SHOULD COME UNTO YOU: searching what, or what manner of time the Spirit of Christ which was (speaking) in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed (by the angel, no revelations were made to them by the Spirit) that not unto themselves, but unto us they did minister, the things which are now reported unto you, by them which have preached the gospel (good news) unto you, with the Holy Ghost sent down from heaven, [to be your guide in understanding the preaching] which things the angels desire to look into." Now we ask, could Peter express more pointedly than he here does the view which we are advocating. They prophesied of the grace (favor--high calling) which is come unto you--the gospel church. Now notice another point made strong by Peter's expression; the prophets testified beforehand the sufferings of Christ. To all who see how the church or "body" of Christ has fellowship with the "head" both in sufferings and glory, this statement is full of meaning. Our hope is to be accounted worthy to suffer with him, that we may be also glorified together; (`Rom. 8:17`.) but the Prophets spoke of the sufferings as all future; they spoke of them "beforehand," so we may be sure that no matter how much the prophets may have suffered as witnesses for God, their sufferings were not like those of the gospel church reckoned a part of the sufferings of the Christ.
Now again, to his body the church, Jesus is called the "Head," "Leader," "Captain of our Salvation," and how proper it is that a leader should precede the followers. How could Abraham and the Prophets walk in His footsteps as he hath set us an EXAMPLE? (`1 Pet. 2:21`). If Abraham and the Prophets be counted as a part of the Christ, then Jesus was their follower; if their sufferings be a part of the afflictions of Christ, then Jesus was merely filling up their afflictions. But not so--the Head suffered first and then the body follows-- "considers him" and his example. This is our privilege to "Fill up that which is BEHIND of the afflictions of Christ." (`Col. 1:24`).
But we have already shown that one reason why we are called the Christ, is that we are like our Leader, anointed of the Spirit or power of God. The Father gave it without measure to Jesus the head; and Jesus when glorified gave of the same to his body, the church at Pentecost, as Peter explains: "He being by the right hand of God exalted, hath shed forth this." (`Acts 2:33`.) The Spirit in this sense as a witness of our sonship (on the spiritual plane), as a guide into all truth (as it becomes "meat in due season") came to the church first at Pentecost, as we read that The Holy Ghost was not yet
given because Jesus was not yet glorified. (`John 7:39`.) Jesus must first make his sacrifice and be accepted of the Father, before any could be received as spiritual, new creatures and recognized by the Spirit's adoption as such. Jesus' words bear the same import; He said: "It is expedient for you that I go away, for if I go not away the comforter will not come unto you; but if I depart I will send him unto you"--"even the Spirit of truth." (`John 15:7`, `15:26`). Hence it is evident that the Spirit in this sense of enlightening and anointing is given only to the body of Christ (anointed).
But some one enquires, Is it ever stated that the church is anointed? Yes, we read (`1 John 2:27`): "The anointing which you received from Him abides in you, and you have no need that any one should teach you [Ye are not dependent upon human wisdom and science.] but the same anointing teaches you concerning all things." [Diaglott]. Again let Paul tell us of our anointing (`2 Cor. 1:21`) "Now he which establisheth us with you in Christ, and hath anointed us in God; who also hath sealed us, and given the earnest of the Spirit in our hearts."
We conclude then, that whatever God may have in his plan, as the reward of Abraham, the Prophets, and all ancient worthies, it is not the same thing which is promised to the Christ, which began with the head and will end with the last member--in this age. Thus we see that while there was good news to Abraham, and is to be everlasting good news in future ages, yet our Father hath bestowed "the exceeding riches of his grace, in his loving kindness toward us in Christ Jesus."
"SOME BETTER THING FOR US."
"Art thou greater than our father Abraham which is dead and the prophets are dead? Whom makest thou thyself?" `John 8:53`.
In being born of a virgin, Jesus had taken "the seed of Abraham" and so continued until he was 30 years of age when, in baptism he consecrated his being to God a living sacrifice. He was accepted, and from that moment, being begotten of the Spirit and sealed as a new creature, he is a partaker of the divine nature, the human nature (Abrahamic seed) being the thing sacrificed.
Consequently in this conversation with the Pharisees Jesus calls Abraham their father and God his Father. (`Vs. 54,56`). We answer for Jesus then, that he at that time was greater than Abraham and the prophets, in as much as they were only justified men-- human nature--while he (since baptism) was begotten of the Spirit and a "partaker of the Divine nature." He was then, as much better and greater than them, as the divine nature is superior to the human.
Abraham became heir to the righteousness which is by faith; that is, he was "justified freely from all things," but this did not change his nature; no, it left him still a man--but a righteous man. Those who become heirs of God, joint-heirs with Jesus Christ, follow Abraham thus far: They also believe God and are justified as men, and then, they go further than he; being called of God they present themselves living sacrifices, as Jesus did and are accepted in the beloved and thus (by making their calling and selection sure), they become as Jesus did--"partakers of the divine nature." These exceeding great and precious promises Abraham and the prophets heard not of and therefore were not called, to run for the prize we seek.
Abraham, Isaac and Jacob while in some respects noble characters receive much of their lustre and grandeur from their being used as types of spiritual things. We have often noticed many ways in which Abraham was a type of our heavenly Father and Isaac the son of promise a type of God's Son, our Lord: Rebecca, Isaac's wife, was a type of Jesus' bride--the church, who soon will become joint-heirs with him to our Father's inheritance.
The promises to Abraham were all seemingly, of an earthly sort, and until the Spirit through Paul unfolded them, it was impossible to see anything but earthly promises to a human seed; but now thank God we see how all of those promises made to Abraham will have a fulfillment, just as they were made to him and much as he understood them; and we also see beyond Abraham the type, to him whom he typified--the true Father of the true Isaac--in the fullest sense, "The Father of the faithful" who is himself calling us to be the Bride of His only Son and heir of all things. And when we apply to our Father, God; instead of to the type, Abraham, the words: "In Thee and in Thy Seed shall all the families of the earth be blessed," we see a strength and depth of meaning never discerned when we applied them to the type. No, Abraham is no part of "The Seed"; neither is he in any but a typical sense, its father for, "One is your Father even God."
What shall we say then, is there unrighteousness with God? Did he make promises to Abraham, which he never intended to fulfill and in which he was only a type? No, the promises which God made to Abraham were all of an earthly kind and so Abraham must have understood them; but, God foreknowing his own great plans, so arranged those earthly promises that the higher--spiritual blessings and spiritual seed, would be hid in earthly promises, until in his own due time, His spirit should, through Paul, reveal it to the church. This mystery of the spiritual seed
was kept secret in past ages, but is now revealed. `Eph. 3:9`.
Now let us look at any of the promises made to Abraham or expressed by the apostles, and we find them all susceptible of earthly fulfillment. We will examine some of them shortly, first stating the reward we expect Abraham to get and then seeing how the promises accord.
To Abraham and the prophets God will give, "a just recompense of reward" undoubtedly--all that was ever promised them and probably much more than they ever expected; yet they, may never receive the spiritual gifts promised only to Jesus and his Bride. We repeat, that the prophets knew nothing of "our high calling" to be joint-heirs with Jesus Christ, our Lord.
Jesus said of John the Baptist, the prophet--"there hath not risen a greater;" (`Matt. 11:11`.) yet this greatest prophet did not claim the honor of being a part of the Bride but said: "He that hath the Bride is the Bridegroom: but the friends of the Bridegroom which standeth and heareth him, rejoiceth greatly because of the Bridegroom's voice: this my joy, therefore is fulfilled." `John 3:29`. Thus does John tell us that his joy and privilege was not to be of the Bride, but to be a friend of the Bridegroom and to introduce him. Moses also was a great prophet, yet Paul does not class him with the spiritual house of sons, for he says, "Moses verily was faithful in all his house as a servant...but Christ as a son over his own house, whose house are WE?" `Heb. 3:5,6`.
Since (as shown in the preceding article) the anointing or begetting of the Spirit to a new nature (the spiritual) began with our Head, Jesus, we conclude that none of the patriarchs or prophets were thus begotten; and if not begotten they never can reach birth or a perfection of spiritual being (like unto the angels and like unto Christ's glorious body). How then will they be resurrected we enquire-- with what body will they come? They belonged to the human family and will be raised human (earthly) beings. By their faith, they were justified as men; (reckoned free from sin and its penalty, sickness and death), and in the resurrection they will we believe be raised perfect men.
Herein will be the value of their faith, viz: that while the world in general will be raised to a measure of life only, and require faith and works during the Millennial age to prove their harmony and test their obedience to God and thus come gradually to perfection, these ancient worthies will, because tried and found worthy and justified by faith, be raised in the glory and perfection of earthly being.
Let no one forget that there is a "glory" attaching to the earthly. There are "celestial (spiritual) bodies and bodies terrestrial (earthly): but the glory of the celestial is one (thing) and the glory of the terrestrial is another." `1 Cor. 15:40`.
Raised in the perfection of being, how they would tower above others on earth, degraded as all humanity is by sin. How naturally would come to them the homage and respect of the whole race. They would naturally assume the place first given to Adam --"A little lower than the angels"-- crowned "with glory and honor" and set over the works of God's hands:-- "Have thou dominion." (See `Heb. 2:7` and `Gen. 1:28`.)
THE NEW JERUSALEM
is a figure of the coming kingdom of God. It represents, we believe, both spiritual and earthly beings. When first seen (`Rev. 21:2`.) it contains only the Bride, it has not reached earth yet--it is "coming down from God out of heaven." From the commencement of the reign of Christ, the kingdom or dominion of God will commence; it will continue to overthrow evil and establish right, until in the end of the time of trouble the kingdom ("New Jerusalem") shall have reached earth, and it shall be established here, during the Millennial reign (of which that city is the figure).
As we have already seen, the real rulers of earth will be the Lord and His Bride, invisible to humanity because of a new and different nature-- spiritual beings--the new "powers of the air:" but there will be earthly agencies, made use of in ruling and blessing and restoring mankind--just as the present "Prince of the power of the air" now makes use of human agencies (governments and men), in oppressing and degrading.
There will then be true "civil service reform," and none but perfect beings will be allowed to hold office, or be identified with the government; and each earthly one as soon as he learns of the goodness and love of God, will seek and be assisted, to approach the kingdom (New Jerusalem). "They shall bring the honor and glory of the nations into it: And there shall in no wise enter into it anything that defileth (sinful) neither whatsoever worketh abomination or maketh a lie: but they which are written in the Lamb's book of life." (`Rev. 21:26`.)
The whole world will be on trial for life, [life as human beings--as Adam had it] and the conditions will be their coming into full harmony with the Kingdom (New Jerusalem) and its laws of love to God and men. None other, shall enter the kingdom or be enrolled of the Lamb as worthy of life. In the end of the age all who have not entered (the symbolic city) will be destroyed. (`Rev. 20:14,15`.)
We see then, that the kingdom (dominion--recognized authority) of God, "cometh not with observation, neither shall men say, lo, here! or lo, there!" for the kingdom when it cometh, will be in their midst, a spiritual unseen power; but as it proceeds and conquers, it begins to have human representatives (who can be seen) who continue to increase until the kingdom shall be, "Under the whole heavens" and shall "Fill the whole EARTH." (`Dan. 2:35`).
Now, in this kingdom there will be a work for spiritual beings to do, viz: to overrule, oversee and reward with perfection of being and continuous life, all who shall prove themselves worthy of it--who will thus be delivered from the bondage of corruption [sickness and dying] into the glorious liberty of the sons of God. [Adam was thus gloriously free, before sin bound him to death]. And there will be work for humanity in the glorious restitution of all things, for they will be co-workers with the Lamb, the Spirit and the Bride.
Now we can perhaps understand why it is, that "without holiness no man shall see the Lord," ("we shall see him as he is" for "we shall be like him,"--also spiritual beings) and yet, men shall see the Patriarchs, for we read:
"YE SHALL SEE ABRAHAM, ISAAC AND JACOB IN THE KINGDOM OF GOD,
and ye yourselves thrust out." (`Luke 13:28`). The earthly phase of the kingdom was all that ever had been revealed until Jesus came and taught concerning a kingdom higher, into which humanity (flesh and blood) could not enter.
It was this (earthly) kingdom they sought and which had been promised them--the dominion over all nations to rule and to bless all others. It was this earthly phase of the kingdom which had been established in a small way under David, and this the Jews in Jesus' day claimed still to represent; and now notice Jesus' words--"You yourselves (shall be) thrust out."--They could not be thrust out of a thing which they were not in, in some sense; and they were in the earthly kingdom, in the sense that they as a nation had all been typically cleansed by typical sacrifices, and thus constituted a figure of the future earthly kingdom, into which will enter none but those absolutely cleansed from all sin by virtue of the "better sacrifices."
If then Abraham, Isaac and Jacob and all the prophets, justified by faith, shall be raised perfect men, and as such will be in perfect harmony with God, we see how they would be the first of the earthly element of the kingdom. With this thought of the spiritual and human parts of the kingdom of God, and the necessity of the spiritual, being first perfected before the human would be possible, let us remember Jesus' words, "There
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[Continued from second page.]
are last (the Gospel church) which shall be first (or chief), and there are first (Abraham, the prophets, etc.) which shall be last" (or under). `Luke 13:28-30`.
But, can the promises to Abraham be thus fulfilled? We think so--let us see. We read (`Gen. 12:1-3`), "Now the Lord had said unto Abram, Get thee out of thy country [Chaldea] and from thy kindred and from thy father's house, unto a land which I will shew thee, and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed." If Abraham be placed at the head of the (earthly) kingdom, all this can be accomplished.
Again we read (`Gen. 13:15,16`): "All the land which thou seest, to thee will I give it and to thy seed forever; and I will make thy seed as the dust of the earth, so that if a man can number the dust of the earth, then shall thy seed also be numbered." [There is not much need of urging that this does not refer to the "little flock."]
Again (`Gen. 17:7,8`): "I will give to thee and to thy seed after thee, the land wherein thou art a stranger--all the land of Canaan for an everlasting possession."
Again (`Gen. 22:17`): "In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven and as the sand that is by the sea shore; and thy seed shall possess the gate of his enemies, and in thy seed shall all the families of the earth be blessed."
Now unless we can see more seeds than one in these promises, we will
have confusion: but if we can see that the earthly is to be as the sand, and that the blessing seed is Christ and the little flock under him, we may see how Abraham might suppose it all to belong to the natural seed. And indeed we should not know of the distinction were it not revealed through Paul. (`Gal. 3:29`).
Paul, in `Rom. 4:16`, seems to mention both of these seeds (natural and spiritual) when he says, that God's promise was "of faith, to the end that the promise might be sure to all the seed, not to that only which is of the Law, but to that also which is of the faith of Abraham who is the father of us all (...) like unto Him whom he believed, even God." [We give the marginal reading which conveys the true idea, viz: that Abraham was the actual father to one of the seeds and a likeness of the Father of the other --"even God."]
Let us next read from the sermon of Stephen, the second Christian martyr, (Jesus being the first) about God's promise to Abraham. He says (`Acts 7:1-6`): "The God of glory appeared unto our father Abraham... and said unto him, 'Get thee out of thy country and from thy kindred and come into the land which I will show thee.' Then came he out of the land of the Chaldeans and dwelt in Charran: and from thence...he removed and came into this land wherein ye now dwell. And he gave him none inheritance in it, no not so much as to set his foot on, yet He promised that He would give it to him for a possession, and to his seed after him....And God spake on this wise, That his seed should sojourn in a strange land and that they should bring them into bondage and entreat them evil four hundred years."
Let no one question therefore that there is an earthly seed to be blessed with earthly blessings as men, and that the promise to Abraham associates him especially with that seed, and not with the higher one whose father is God.
Paul speaks of Abraham's hopes, saying (`Heb. 11:8-17`): "By faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed; and went out, not knowing whither he went. By faith he sojourned in the land of promise...dwelling with Isaac and Jacob heirs of the same promise: For he looked for the city which hath foundations whose builder and maker is God." "These all died in faith, not having received the promises (the things promised-- the land wherein they dwelt, etc.), but having seen them afar off...and confessed that they were strangers and pilgrims on earth. For they that say such things declare that they seek a country, and truly if they had (wished) been mindful of that country from whence they came out [Chaldea], they might have had opportunity to have returned. But now, [instead of returning] they desire a better (the promised) country, that is an heavenly, (Canaan in the heavenly kingdom). Wherefore God is not ashamed to be called their God: for he hath prepared for them a city." The city to which we have seen Abraham and the Prophets are coming, is the Millennial Kingdom into which they shall be the first to come on the earthly plane, and whose earthly seat of government will probably be Canaan the very land here mentioned, in which they sojourned as strangers.
Paul proceeds to add to his list of ancient worthies David, Samson, Rahab and the prophets who succeeded in various undertakings because of faith in God: and he suggests the thought that these faithful ones will also get a reward in "the city" being prepared. But after mentioning all these Paul adds: "These all having obtained a good report through faith received not the promise [the chief or "high calling"] God having provided
SOME BETTER THING FOR US
that they without us [the Christ] should not be made perfect." That is, they shall not perfectly receive, the things promised them until THE SEED [Christ] has first received its reward; until the New Jerusalem shall come down; then the promises made to them, shall all be accomplished or "made perfect."
And now methinks, some one would say, "Art thou greater than our father Abraham...and the prophets? Whom makest thou thyself?" To which we answer in Jesus' words, "If I honor myself my honor is nothing: it is my Father that honoreth me." No, dear brethren and sisters, none of us could have imagined such a "high calling" as we have received; but as we read his promises we should be unworthy of them did we not believe and confess and accept them, with grateful hearts.
As we see the exclusive character of the call to be joint heirs of "Glory, Honor and Immortality" let us lay aside every weight and run for it. The prize given to the patriarchs is almost beyond human comprehension, and yet God has PROVIDED some better thing for us. I shall praise him eternally for the opportunity provided even if I should not "so run as to obtain" it. But why should I not attain it--why should you not obtain it? Our justification is complete--it is Christ that died. Our call is official, it is "of God in Christ Jesus." True, we are weak, but He who invites us says, "My grace is sufficient for thee." Haste then to perform your covenant; to present your bodies living sacrifices. The time of sacrifice will soon be over --haste to make your calling and election sure by submitting yourself to God, who will work in you both to will and to do of His good pleasure.
"HOW READEST THOU?"
`LUKE 10:16`.
'Tis one thing now to read the Bible through,
And another thing to read, to learn, and do;
'Tis one thing now to read it with delight,
And quite another thing to read it right.
Some read it with design to learn to read,
But to the subject pay but little heed;
Some read it as their duty once a week,
But no instruction from the Bible seek.
Whil'st others read it without common care,
With no regard to how they read nor where.
Some read it as a history to know
How people lived three thousand years ago.
Some read to bring themselves repute,
By showing others how they can dispute;
Whil'st others read because their neighbors do,
To see how long t'will take to read it through.
Some read it for the wonders that are there,
How David killed a lion and a bear:
Whil'st others read--or rather in it look,
Because, perhaps, they have no other book.
Some read the blessed Book--they don't know why,
It somehow happens in the way to lie;
Whil'st others read it with uncommon care,
But all to find some contradictions there.
Some read as though it did not speak to them
But to the people at Jerusalem;
One reads it as a book of mysteries,
And won't believe the very thing he sees.
One reads with father's specs upon his head,
And sees the thing just as his father did;
Another reads through Campbell or through Scott,
And thinks it means exactly what they thought.
Whil'st others read the Book through H. Balou,
And if it cross his track it can't be true!
Some read to prove a pre-adopted creed,
Thus understand but little what they read.
For every passage in the Book they bend
To make it suit that all important end.
Some people read as I have often thought
To teach the Book instead of being taught.
And some there are who read it out of spite,
I fear there are but few who read it right,
So many people in these latter days
Have read the Bible in so many ways,
That few can tell which system is the best
For every party contradicts the rest.
--Selected.
NOT ASHAMED OF THE GOSPEL.
"I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to every one that believeth; to the Jew first and also to the Greek." `Rom. 1:16`.
These words like all of Paul's words, in general, are fitly spoken and are like "apples of gold in pictures of silver." Gospel signifies good tell, good news, glad tidings, something to make one rejoice and be glad; it must have been something of very great importance, something far-reaching in its nature, something supremely grand and glorious, for it had wrought a most wonderful change in Paul. He had not always been of the opinion which he now expresses, for he had persecuted those of "this way" even unto strange cities, and when they were put to death, he gave his voice against them.
What had caused this change in the mind of the apostle?
Surely the gospel had not changed in its character; no, but he had become better acquainted with it. That is the way it ever is with the world: the better they are acquainted with the gospel of Christ, the better opinion they have of it, the higher they value it. Paul was expecting soon to visit Rome, that imperial city, the mistress of the world, and of course if he spoke in public he wished to talk about something which he was not ashamed of, and this he declared was the thing: "I am not ashamed of the gospel of Christ." Paul proved the truth of his assertion not only by his words, but by his actions as well.
The mighty mind of Paul, in its natural sweep immense, saw THAT in the gospel of Christ which was infinitely above and beyond everything else. If he could have seen how man, through the blinding effects of pride, and superstition, would have finally come to consider the gospel of Christ --if he could have stood upon the orthodox platform of our day and have looked out upon the pile of "wood, hay, stubble," which is built on the foundation, Christ, can any one suppose he would have been able to say he was not ashamed of it? If the "mother church," which is proud of calling him her patron saint, and after whom many of her churches are named, should through some of her dignitaries expound to him the doctrines of penance, papal succession, confession of sins to the priest and obsolution, the state of the dead in purgatory, &c., can we suppose that he would endorse them and say of them, "I am not ashamed?" If some one were to represent to him the doctrine of predestination as held by our Calvinistic brethren, and undertake to prove it by Paul's own writings in `Rom. 8:29,33`: "For whom he did foreknow, he also did predestinate to be conformed to the image of his son," &c., and again in `Rom. 9:15,24`: "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion," &c., and conclude from it that God from all eternity planned to bring into being a few, favored with advantages of every sort--birth in a christian land, surrounded by christian influences and upheld by christian associations and the particular favor of God; but the large majority by the same eternal decree were born in the darkness of moral night and bound by the strong cords of corrupt hereditary taint and association, and although they may have dim perceptions of God and truth, and may desire to know him, yet, though they may groan and strive, and turn their tear-dimmed eyes toward heaven, with untold longings, yet they shall go into a night of eternal anguish, "without one cheering ray of hope, or star of glimmering day," and the righteous from their exalted seats in glory shall look on this display of God's wisdom, and justice, and power and praise him for this manifestation of his love.
Is it possible that any thinking man can suppose that Paul would endorse this? That this was what he was not ashamed of? But would he look with more favor upon the view of our Arminian brother, who should say to him: that although the decree was made as our Calvinistic brother has stated, yet the provision was for all to be saved, the ransom was provided
for all, but the secret of it is in the words of Jesus, "ye will not come unto me that ye might have life." The table was spread and bountifully provided for all, but they "would not and made light of it;" not taking into account the fact that more than nine-tenths of them never knew that there was any supper provided for them, that is to say, that infinite wisdom decreed that a certain number only should be informed of it, and be at the table, but had it set for ten times as many as he knew would be there to sup, and because they were not there, consigned them to eternal torment. Acting upon this basis of reasoning, if such it is, our Arminian brethren have sent as many missionaries as possible to tell the starving millions that there is a supper provided so that the poor creatures who are fortunate enough to hear of it may come and welcome, but those who do not must starve. But this when looked at squarely, our Arminian brethren cannot see to be very good news, and so sometimes conclude, (though not in a very orthodox way) that these unfortunate millions who never heard of the gospel, will be provided for "in SOME way or other," (a good conviction). Can we think this is the gospel which Paul had in mind when he said, "I am not ashamed of the gospel? Nay, verily!
But there is still another view that has seemingly strong scriptural support, and this includes all men; this surely is a free gospel and universal, and Paul is supposed to be its strong supporter, for he has given that which is the key note in the promulgation of it, viz: "As in Adam ALL die, EVEN SO in Christ shall ALL be made alive." `1 Cor. 15:22`. So our Universalist brother infers from this that in some way, in the hour of death, or before, or after, by some means, whether sinful or holy, everybody, everywhere shall be saved; and why not? He says, did not Christ by the grace of God taste death "for every man?" And if so did he die in vain for any man? But our brother of this opinion would not probably dwell with as much satisfaction upon the passage "without holiness no man shall see the Lord," `Heb. 12:14`, and would prefer that murderers and pickpockets should occupy a separate apartment in the many mansions." (Here again conviction almost arrives at truth.) Now, candidly, can we suppose that these views, which we think, in a plain-spoken way, we have fairly represented as being the views held by the churches in general, regarding the gospel, are the views held by saint Paul when he uttered the words we have referred to?
We cannot think so, and we do think that few, if any, who reflect are perfectly satisfied that either of these were the views which he held. Then do you stand back aghast and say: Can it be possible that all this is error that we have been taught so long, and that has so much seeming support from the Bible? Do you say, impossible? If these are errors, which is your choice, and which is good news to you? Can you walk out beneath the starry heavens at night and looking up into illimitable space among the exhibitions of infinite wisdom and power, and there alone in the presence of God lay your hand upon either one of these dogmas and say, I believe THIS is the gospel of Christ, of which Paul was not ashamed?
No, my dear brother or friend these dogmas are not all errors, neither are they all truth. Like the confederation of states, to which has been proudly attached the term "E Pluribus Unum," so the truths of the gospel of which Paul was not ashamed are "E Pluribus Unum," i.e. one composed of many. We understand then that the gospel, of which Paul spoke, embraces in its scope many of the ideas held by each of our brethren to whom reference has been made, and for whose opinions we have respect, but we cannot think that either of them is complete alone, and we believe that either of the churches who think that its plan or creed is the only and true one, while so much at variance with the others, has done much to make the man of the world who is uninformed, reject the instrument (the Bible) upon which he thinks so many variant tunes can be played. With force then the question recurs to us; what was the gospel or good news of which Paul was not ashamed? What was the great and glorious thought connected with the gospel that he had in mind?
Paul's was a critical and calculating mind, and his inspired thoughts were stamped with that peculiarity. He "reckons" about his sufferings; he "counted all things loss," etc., etc. In this case he is "not ashamed of the gospel for, i.e. for the reason that it is "the power of God," something above and beyond all human institutions, something that the world, the mind of the natural man never would have thought of, something supernatural, yes and something from which the mind of man (if left to itself) would soon wander; and that is evidently why these truths have been torn asunder, and the different parties in the church have each taken a piece, and upon it built a superstructure of its own, much of it, the "wood, hay, stubble," to which Paul refers in `1 Cor. 3:12`. Each of these, according to our understanding, has already begun to be swept away or to be burned up, and "the day" which "shall declare it" is even now begun, (`vs. 13`) we fully believe. We feel convinced that the fire which is to consume the world (of error) is even "now kindled."
But says one, where is the disagreement? Do we not all believe that this gospel is the power of God unto salvation? (to every one that believeth, our Arminian brother breaks in--but he must wait a little). Well they say so, but in practice deny it. Our Calvinistic brother says "unto salvation" and adds, (in creed) of a few, and unto damnation of the many, i.e. power to save all, will to save a few. Our Arminian brother can emphasize the will of God to save, but whisper the power, for O! man opposes his will. Our Universalist brother can declare aloud both will and power and take all into glory.
Let us illustrate the difference between our brethren, and suppose three natives of some foreign land, who were totally unacquainted with the design or nature of the national emblem "the stars and stripes," were to call at different times upon the American Consul in that land, and he was to present to one a portion of the flag as a memento, having only the red, at another time, to another one, a portion having only the white, and still another having only the blue, each might suppose that his portion represented in color the whole and contend that because the representative of the nation gave it to him, he was sure that was the true color, and so of each of the others, while the fact would be that each was right in supposing that he had the true color, but erred in the supposition that he had the only color, when it was composed of "red, white, and blue," and that in a specified proportion.
Now our Calvinistic brother, sees so clearly that predestination is taught in the scriptures, that he cannot see that there is a universal salvation; and our Arminian brother sees so clearly that there is salvation provided for all, that he cannot see that there is clearly taught the doctrine of predestination and election; and our Universalist brother sees so clearly that all will be saved, that he cannot see either of the others.
But says one, you seem to agree with each, and disagree with each; how is this? They cannot all be right and wrong at the same time. Well not altogether right, but partly right, as in the illustration. We are glad to see that each has enough ground for his belief to awaken our sympathy and respect. Respect for what Paul would have been ashamed of? No, we did not say that Paul was ashamed of these brethren, but of the doctrines or creeds that have come to be called the gospel, or are considered as representing the gospel.
Well, says our Calvinistic brother, answer me one question: Is not Predestination or Election clearly taught in the Scriptures?
Yes, my brother, yes. Well, says my Arminian brother, is not free will as clearly taught? Yes, my brother, we so understand.
And is not universal salvation as clearly taught, says my Universalist brother, and we answer we think and believe so.
Perhaps all of these brethren, including the Papist brother, cares to hear no more; if so, perhaps some "fool for Christ's sake" will, so we will say on and consider the last question first. We consider our Universalist brother's text "As in Adam all die, even so in Christ shall all be made alive," `1 Cor. 15:22`, as unanswerable as regards the universality of salvation; if there were not another text in the bible to teach it, that would. It seems to us that nothing can be plainer, and for this reason other scripture somewhat obscure must in some way harmonize with it, and so of each of the other texts quoted by our brethren as teaching the doctrines of "Election," and "Free will," or Arminianism. In the above text we think no one would undertake to make the word "all" in the second place mean less than in the first, especially when the first is followed and the latter preceded by the words "even so." The misunderstanding seems to be as to the kind or mode of life. "As in Adam all die;" how do all die in Adam? To answer it correctly first conclude how all lived in Adam. Not spiritual nor eternal life was it? Natural life and its continuance CONDITIONED on obedience, was it not? Then he (and all in him) lost no more than that, and "even so" he (and "all" in him) will be made alive in Christ, the second Adam. But, says one, is that all the life we get through Christ? That is all the universal salvation we can find held out to mankind in the Bible, and that we think is "very good;" God said it was, but thank God there is more, but if any wish to stop there, God has predestinated to let them, but if they have heard of the higher life and
neglected "so great salvation," theirs will be an irreparable loss.
Then you think, says one, that there are different degrees of salvation? O, yes; let us read on a little further (`23d ver.`): "But every man in his own order, Christ the first fruits, afterward they that are Christ's at his coming."
Having seen that there are orders or ranks of being, as is also shown by the apostle in the `39th verse and onward`, we can see that it does not follow that because all are made alive through Christ, they will therefore come finally to the same kind of being, but are brought to life and take position according to "order," for "As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly" (`48 ver.`).
With this view, that there are different orders, and that all are brought to the restoration of what was lost in Adam, we can see how there may be a will in man to gain a position in any given order, and how there may be a selection, "Election" or "Predestination," (whichever you choose to call it) of God from among his creatures of those who are qualified or fitted for the different grades, orders, or ranks of being. He has predestinated, or established a law, that, "to those who by patient continuance in well doing SEEK for glory and honor and immortality, eternal life" shall be given. `Rom. 2:7`. "But unto them that are contentious, and obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish to every soul of man that doeth evil," (`8 and 9 verses`). Now who disobey? Those who know the truth surely. You do not consider your child as disobedient until it transgresses a known command; neither does God, for "like as a father pitieth his children so the Lord pitieth them that fear him." Many fear him who do not know much about him, and do not know what is commanded, or whether he has commanded anything or not. Such cannot, of course, obey the truth, nor come under wrath, but will come to life (not eternal), the life lost in Adam without any will or choice of theirs, and restored to that measure, through the second Adam without will or choice of theirs. It was for this purpose that "He by the grace of God should taste death for every man." `Heb. 2:9`. And God commendeth his love toward us, in that while we were yet sinners Christ died for us. Yes "WHEN we were enemies we were reconciled to God by the death of his son." `Rom. 5:8-10`.
But does some one say, very well, but Paul says here of the gospel, that it is the power of God unto salvation to every one that believeth?
Ah, but brother, now you are reaching that point in the mind and teaching of the apostle in which is embraced another rank or "order:" the power of God UNTO; we do not imagine that the power of God is staid at all when man is brought back to the Adamic condition, that is, to a reconciled condition; he lost that life without previously knowing the nature of sin or death; true, God told him, but like children without experience, they disobeyed, and his posterity die for it, or because of it; whether they sin or not they all go down in death because of the sin of Adam which "taints us all," and come up because of the righteousness of Christ that restores us all. We die on Adam's account, and live again on Christ's account. Now brought back to the Adamic condition we are reconciled to God. Well, is there anything more for us? Yes, hear the apostle again, "Much more being reconciled we shall be saved by his life." `10th verse`. What! Saved more? Yes, much more by the power of God unto salvation. Will all men be saved much more? We are sorry to part company with any, but though this is a blessed restored condition, yet we shall have to leave on this plane those who do not believe, for this much more salvation is to every one that believeth. Now my Calvinistic and Arminian brothers stand by and see the beauty of those texts which you have had to stretch and twist so. You need not stretch them now; they are all right and true. "Whom he did foreknow" would be fitted by desire, and faith, and continuance in well doing, each and severally for the different orders, "He predestinated" them to, and so this gospel, GOOD news is the power of God unto salvation to every one that believeth; to the Jew first and also to the Greek." Why to the Jew first? ("He is not a Jew which is one outwardly," "but he is a Jew which is one inwardly." `Rom. 2:28-29`), because he believes first, here, in time to reach the great salvation. Dear brethren, let us desire more, study God's word more, believe more, and have the "much more" salvation. "Eye hath not seen nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea the deep things of God." `1 Cor. 2:9-10`. J. C. S.
SUNTELIA, THERISMOS, PAROUSIA.
Though Greek, like English words, have different meanings; the Bible student frequently finds it extremely interesting to learn that many Greek words were used by Christ and the Apostles with a certain and fixed signification. The literal rendering of the three words above, is end, harvest, and presence respectively; and we would briefly call attention to them,
as they are intensely interesting terms to us, who believe that they all are used with reference to the period of time, in which we are living.
Suntelia, end occurs six times; once in `Heb. 9:26`. "But now once in the Suntelia (end) of the aionon (ages) hath he (Jesus) appeared to put away sin, by the sacrifice of himself."
In the other five cases, it has reference to the end of the gospel age; as can be seen by reading `Matt. 13:39,40,49`; `24:3`; and `28:20`.
The harvest is the end of the age, and `Matt. 13:30`, gives us to understand that it is a space of time, in which a work is to be done.
Therismos (reaping harvest) occurs thirteen times; `Matt. 9:37,38`; `13:30,39`; `Mark 4:29`; `Luke 10:2`; `John 4:35`, and `Rev. 14:15`.
It will be noticed that it refers to the gospel harvest four times; `Rev. 14` speaking of the two facts, that for the little flock and afterward for the great multitude. The Heb. qatsir is the equivalent of Therismos; and `Joel 3:18`, and onward, refers to the same harvest mentioned in `Rev. 14`, though perhaps first to the Jewish harvest.
Parousia, signifies presence, invariably. Liddell and Scott, standard authority, give it that signification; and Young's Analytical Concordance renders it the same. Whedon's Commentary, page 277 says: "The word Parousia, never in the whole New Testament, signifies anything else." It never means the act of coming, but presence. It is twenty times improperly translated coming, in the common version; in fourteen cases, at least, when referring to the presence of Christ at the end of the age. We give the passages in which it occurs. `Matt. 24:3,27,37,39`; `1 Cor. 15:23`; `1 Thess. 2:19`; `3:13`; `4:15`; `5:23`; `2 Thess. 2:1,8,9`; `James 5:7,8`; `2 Pet. 1:16`; `3:4`; `1 John 1:28`. The question, `Matt. 24:3`, is: What will be the sign of thy Parousia (presence) and the Suntelia (end) of the aion (age)? And we must believe that the answer had direct reference to the question. He not only gave a series of events which would precede his presence; but also events or signs which would be due, during the presence, as will be noticed by those who will read carefully the passages indicated above; and it would seem that all might see that not alone the passages involved in the answer to the question; but all the others, where parousia occurs, appeal, like everything else in the gospel, to the "eyes of the understanding," (`Eph. 1:18`,) rather than to the natural eyes, as has been so many times shown. The Therismos (harvest) is the Suntelia (end) of the age; and the Parousia (presence) is in the Suntelia (end) of the age; and the evidence seems conclusive that it is the same Suntelia in both cases; not one preceding the other; the evidence is so abundant and clear, that we must believe it until compelled by facts, not by any amount of scoffing, to discard the position. The same evidence which caused us to believe in the one, made us believe in the other; and any one who doubts that we are living in the time of the Parousia, ought to be consistent, to question the Therismos (harvest) also. The work of separation due to be done in the first part of the harvest, has evidently been going on, and is about complete. What was the special prophetic argument which proved the harvest and presence to begin in the autumn of 1874? The Jubilee, we answer. The writer has been studying the time question since 1867, and has been associated with the movement in connection with the fulfillment of all the prophetic measurements since the above date; and still accepts all the legitimate conclusions to be drawn from them, as he understands them.
Those who would study the Jubilee argument, will find it in the "Day Dawn." It is not the design to give it in this connection; but we reiterate that it was the main argument used to prove that we had come to the "harvest" or end of the age. The 1335 days of `Dan. 12` were prolonged to their utmost, to harmonize with this. We would recommend all who are interested, to carefully study all the arguments; and caution all not to be ready to give up old "land marks" too easily; and to be careful lest haply you may be found among those referred to in `2 Pet. 3:4`.
We would suggest that those who have never had the "eyes of the understanding enlightened" on the subject, as well as those who once understood, but have gone out into darkness in regard to it, do not comprehend the presence. Whatever others have thought, or may now think, the writer has never believed nor taught, that Christ was walking the earth during the period of his presence; it is called presence, because he has assumed a new character, to do a new work, superintending the harvest. The Son of Man sowed the seed (`Matt. 13:37`), and he sends forth the reapers. `Vs. 41`. He employs agents in both sowing and reaping; yet it can be said that he does both, and during this period of reaping, he has appeared especially near to those who have understood it, and they have enjoyed the time of his Parousia. Some who once expressed the same enjoyment of it, are now asking: Where is the evidence promise: if not fulfilling the other part of Peter's prediction? Those who understand the teaching of the Law in regard to "the day of atonement," (`Lev. 16`) we think, will not expect to see Christ in the flesh, nor while they are in the flesh. If our understanding of the prophetic arguments be correct, we are nearing the close of that part of the harvest which pertains to the little flock. If there shall be found any mistake about what may be expected here, we know that the conditions, upon which we may attain to the Brideship are not affected: We must count ourselves dead indeed unto sin, Satan, self and the world, and alive unto God. B. W. K.
NOTWITHSTANDING the distress of that country, the Roman Catholic bishops of Ireland, in a recent audience with the Pope, presented him with a purse of over $40,000.
THE YEAR 1881.
This year would be indeed a notable one, if the predictions and expectations of all men could be realized. "Second adventists," whose applications of the prophetic periods (The "2300 days," the "1335 days" and the "1260 days,") have all run out, and who because they are looking for Jesus to again become a man and appear to them in the flesh, cannot discern that he is now present a spiritual being. They have not "the eyes of their understanding" opened, else they could realize that those prophetic periods were fulfilled and the "harvest" of the age has come--"the day of the Lord."
With only a little spiritual discernment they might see the harvest work in progress--the ripened grains of wheat being separated from the "Babylon" mixture. But they see not: they, as well as the church in general stand in the same relation to the second advent that the nominal Jewish church did to the first advent. Jesus was then present, but they could not believe it--"they knew not the time of their visitation." Only "Israelites indeed in whom was no guile," then received him and believed on him, and the others "stumbled"--Thus the separating of that harvest was accomplished.
And now, how fully we seem to have the parallel here. This movement based upon the statements of the prophets, claims that the Lord is present-- that those prophetic periods did not fail of fulfillment, and some of the best and holiest people of all denominations are coming to a realization of these truths.
They find spiritual food for which they have long been hungering; they come to the enjoyment of the liberty wherein we stand and rejoice, knowing no name but that of our Bridegroom, and recognizing each other only by the spirit of Christ; needing not the shackles of creeds to unite, since the only bonds of union are the bonds of love and of the Spirit.
Yes, the sifting work goes on, and serves to prove every man, whether he loves truth and liberty, or error and bondage; let each one take his choice. The bondage is the most honorable and brings the approval of the highly respected among men, while to step out, brings much the same results as at the first advent. Then the frown and displeasure of the Chief Priests and Pharisees--the church-- came upon all who received the words of the Master, and their names were cast out as evil. That was the test by which it was ascertained, who were "Israelites indeed"--so now the same class are being gathered in much the same way.
"The Second Advent Church" people, and many in other denominations, interested in the Lord's coming and expecting him in the flesh, have turned their attention to 1881, and feel confident that they will see Jesus with their natural eyes this year. Their hopes are based partly upon an old rhyme called "Mother Shipton's prophecy," which concludes thus:
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