The Watchtower, March 31, 1884
R608 : page 1
Passaic Co., N.J., March 31, 1884.
DEAR BRO.:-The WATCH TOWER for this month has not
reached me, and I think the subscription may have expired.
Sister paid it last year, I think, and it seems I ought not
to be among "the Lord's poor" when I have the comforts of home,
etc. ; but I am flatly refused the amount for a paper that has been the
means of my withdrawal from the M.E. Church, and even my
postage and change are watched so closely that I have not been able
to save even the small price of the subscription. However, I have
the prospect of some change by washing, which I will send as soon
as accumulated, with that of an acquaintance who is reading my
"Food" and will be a new subscriber. Meanwhile please continue
sending the paper, for it furnishes me more food than any reading
matter I can get, explaining to me Scripture, and increasing
continually my interest in God's Word. And in almost every case
where I become puzzled or troubled over some text, the next paper
(by direction of God I am sure, not chance,) furnishes the solution. I
was troubled about "Let not your hearts be overcharged with the
cares of this life." My cares are so numerous, my hands so busy, my
head in such a state of confusion often, that Satan vexed me with
the text; but your paper emphasizing "hearts" brought me such
comfort that I was filled with praise that my heart is not in these
things, though I find I have great need to watch. I am compelled to
suffer much because of my non-relation to the nominal church,
being accused of self-righteousness, etc., but I endeavor to count it
all joy, treading alone, like Jesus, the wine-press. Pray that God
may keep me in all humility, making my calling and election sure.
Yours in Jesus, .
page 1
Russell, Kan.
DEAR BROTHER RUSSELL:-I thank God that you sent or rather
that he sent me your publications. Through studying them God has
shown me my position before him. I can look back on my past life
and see how he has been preparing me for this very day, and O how
my heart does swell in loving gratitude to him for his loving
kindness towards me. I have not been connected with any church
for the last twenty-five years, but when your publications came
along I recognized the Good Shepherd's voice and you know how
sweet that voice is to them that love him. I rejoice to know that he
counted me worthy to be numbered with the flock; and this was a
great surprise to me that he should call on one seemingly so
unworthy. It was a long time before I could get to understand how I
had consecrated before 1881 but it was made clear to me at last, and
when I had this settled then I found that I had oil enough in my
lamp to go to look for the Lord's second coming, and I have found
him....
Your Bro. in Christ,
R609 : page 1
WATCH YE THEREFORE.
"Watch ye, stand fast in the faith, quit you like men, be strong." 1
Cor. 16:13.
The careless, indifferent, and lukewarm may lightly heed the
words of warning, and scarcely discern the necessity which
prompted them; but the faithful saints earnestly aspiring to attain
that whereunto they are called, realize the necessity and thankfully
heed them.
We should bear in mind that our foes are unseen, wily, and
deceptive, and that if there is a weak or unfortified place that is
where the enemy will make the attack. We need therefore to study
well our position, and to know every avenue by which the enemy
may approach. First, last and all the time we need to watch that the
spirit of Christ in us is not displaced by the spirit of the world
which so continually surrounds and allures us from our chosen
course. We need to watch that
R609 : page 2
we be not entangled with the cares of this life; we need to watch
that no root of bitterness springing up may trouble us. We need to
watch that the fruit of the spirit of God is manifest in all our
actions. Have we got them, and are they being cultivated and
developed in us daily? Let us read slowly and bring not our
neighbors, but our own hearts to the test of God's word— "The fruit
of the spirit is love, joy, peace, long-suffering, gentleness,
goodness, faith, meekness, temperance... .And they that are Christ's
have crucified the flesh with the affections and lusts.
What a glorious character yours must be if you have all these fruits
in their perfection! But that I know you have not. The soil of your
heart and mine is too poor to expect so much from it, but are we
pulling up the weeds and doing the necessary pruning and
cultivating; and in consequence are these fruits developing toward
perfection? Is our love broad enough to make us patient with those
whose Christian graces have not developed so rapidly as ours may
have done? O how we need to watch here, and to guard against the
roots of bitterness which may spring up!
Has our love for God and our desire for that goodness which so
shines in his character, drawn us often to his word? and has our
faith so laid hold upon its precious promises as to fill our hearts
with joy and peace. We know this is the case with many, but this
joy and peace may grow yet more by constant feeding on the word
of truth. Watch here that you do not neglect to feed upon the word,
and watch that in coming to it you may come with meekness, a
simple childlike desire to learn God's ways, and not to establish
your own.
While thus exhorted to set a vigilant watch over our Christian
character lest it be dwarfed, withered or utterly destroyed, we are
also told to "stand fast in the faith"; and in order that we may so
stand fast, to equip ourselves and be strong, as men arm and prepare
themselves for the battle.
Many make a great mistake in supposing that it is not a very
important matter to stand fast in the faith; but Paul esteemed it of
utmost importance. It is possible for every student of the Scriptures
to have a clear, definite, positive faith, symmetrical and
harmonious; and to be able to give to every one that asketh, a
reason for the hope that is in him. If our faith is not thus definite
and clear, we are just in condition to be blown about by every wind
of doctrine. O how we need to watch here. Only those strongly
supported by the truth will be able to stand in this evil day.
Finally, not only must we keep a vigilant watch over our faith and
character ourselves, but if we would be strong, we must watch unto
prayer, and thus keep constant and open communication with the
heavenly grace and secure the necessary help in every time of need.
MRS. C. T. R.
R609 : page 2
WHAT IS IT, AND WHEN AND HOW?
DEAR SIR: Please explain in your next issue the following
sentence in the March WATCH TOWER, page 6, middle of second
column, viz: "Those reckoned saved now, as though they had
already received the perfect human life, are privileged to relinquish
their claim and title to it, presenting it as a sacrifice to God, holy
and acceptable to him when offered in the acceptable time. And
being thus sacrificed with Christ," &c. This relinquishing their
claim to salvation, and being sacrificed with Christ, What is it, and
when and how?
Dear Sister: It affords us pleasure to endeavor to make still plainer
the point referred to. Former ideas of salvation were so vague and
indefinite that when now we speak as the Apostle did of a
"common" or general salvation, and of a special one, many are
confused. The central thought in salvation used to be to us, as with
most Christians it yet is— an escape from everlasting torture. But
now we have learned that salvation is an escape from death, and
that it will be fully accomplished by a resurrection. And we find
that while salvation has been purchased for ALL MEN by the
precious sacrifice of Jesus, and that consequently all men will be
saved out of death [which includes a release from all present
imperfections of body and mind], yet we find that there is a special
salvation to be shared only by the few, and that the salvation
[resurrection] of these is called a chief or first resurrection, and that
it is attainable only by a class, who, during this Gospel age follow
the example set by Jesus in the beginning of the age —who suffer
distress and reproach during this age for Christ's sake.
To come more particularly to your questions: What is this special
salvation? we answer it is a salvation from death, and in that respect
like the "common" salvation; but it is more, for while mankind in
general get back "that which was lost" (Luke 19:10), viz.: human
nature (a fleshly image of the divine) in all its beauty and perfection
of mind and body, and a right as such to live forever, these
esteemed worthy of this chief resurrection, this special salvation,
will receive everlasting life as new creatures of the divine nature.
Thus it is seen that salvation to both is from death and to
everlasting life, but life as human beings to one class, and as divine
beings to the other.
To answer your second question: When may this chief salvation be
obtained? we answer, In the Gospel age. The invitation to run the
race for the prize of our high calling was never made before the
gospel age began. In fact Jesus was the first one to run the race. He
was the first or fore-runner, and we seek to follow in his footsteps,
as he hath set us an example. This is the age in which as a FAVOR
some are called to "fill up that which is behind of the afflictions of
Christ," and to enter into his glory, which is to follow when the
sufferings are all filled up. Since, then, this age fills up or
completes the sufferings of Christ, a share in which is the condition
on which the new nature is bestowed, it follows that the attainment
of divine glory is limited to the Gospel age. Now is the
ACCEPTABLE year [or time] of the Lord, i.e., whoever during this
time, while the sacrificing is in progress, presents himself a
sacrifice to God, will be ACCEPTABLE provided he is one of
those "called"; and none are called but those who are JUSTIFIED
by faith in Jesus as a propitiation or satisfaction for their sins.
That only justified believers in Christ are acceptable sacrifices, and
that only such are "called" or invited to become heirs of God and
joint-heirs with Jesus Christ" by suffering with him (Rom. 8:17; 1
Pet. 2:20,21), is proved by many plain statements, and forcibly
illustrated in the typical circumstance of Abraham calling a bride
and joint-heir for his son. That is unquestionably an illustration for
the calling of the Gospel Church as a chaste virgin (2 Cor. 11:2), to
be the Bride, help-meet, and joint-heir with the true Isaac— Jesus. It
has before been shown that Eliezer, the servant sent to select her,
typified the Holy Spirit of God by which the Church is "called" and
"led" to her journey's end. But the point to which we now call
attention, is the particularity of Abraham about the class of people
from whom this bride of Isaac was to be selected. The servant
might not go anywhere —"Thou shalt not take a wife unto my son of
the daughters of the Canaanites...but go unto my country, and unto
my kindred, and take a wife unto my son." The teaching of this is
clear-sinners (typified by Canaanites) are not called to be the Bride
of Christ, no, the invitation is sent to those who are by justification
esteemed to be related to God. In a word, it is those who by faith in
the ransom have become justified as human beings-these are
invited to a still closer relationship, to become joint-heirs.
Your third question is: How may this chief salvation be obtained?
We answer: it can only be obtained by the sacrifice of the human
nature. It must be "worked out," "run for" and "fought for;" we
must suffer with Christ if we would reign with him. We must give
up, surrender, sacrifice, the human nature and its rights and hopes
purchased for us by our Redeemer, if in exchange we would have
existence of the same duration, everlasting, but on a higher plane of
existence, the divine nature. Though we must work it out and
sacrifice to obtain it, yet when it is remembered that the human
nature as we inherited it through Adam was forfeited and that the
justified human nature which we exchange was a free-gift of God
through Jesus, then it would be but proper to esteem that divine
nature which we get in exchange for its sacrifice -as a GIFT also.
R610 : page 2
DON'T UNCHAIN THE TIGER.
"Don't Unchain the Tiger!" was the trumpet blast that terrified
triflers at a perilous period of the late war. It was the title of a fly
sheet of warning which was not unheeded in those days.
The warning has again been heard: Don't unchain the tiger!
A warning to the fools of fortune, squatted on their golden piles
amid the surging hordes of starvelings: Don't unchain the tiger!
A warning to the ruck of millionaires whose millions have been
racked out of the men by whose muscle they were created: Don't
unchain the tiger!
A warning to the huge, grinding, swindling corporations, which
disregard all right and every man's rights in their vampirish lust:
Don't unchain the tiger!
A warning to the gamblers in men's food, men's toil, men's land,
and men's lives, who grind the faces of the people that fall in their
tracks: Don't unchain the tiger!
A warning to all who live by the organized brigandage of the times:
Don't unchain the tiger!
The tiger is gaunt and hungry, as he restlessly trails his chain.
The tiger got loose for a moment in New York, in the summer of
'63, and we who remember the week of the draft riots are not likely
to ever forget it.
The tiger got loose again in the summer of 1 877— the year of the
continental railroad strike— and it took a hundred thousand armed
men to scare him back to his lair in the jungle. Don't unchain the
tiger!
The tiger is not mankind, though he may lurk in the heart of the
community. He is bred there by wrong; raised to life by it, and is
stirred to action; he would have no being but for it.
The right thing to say to the wrong doers now under warning, is
not, "Don't unchain the tiger," but don't breed the tiger; don't raise
him to life; don't stir the hot-bed out of which he grows; don't let us
have a tiger among us that needs to be chained; let us have neither
tiger nor chains; away with the wrongs by which he is generated.
Sure as death, in the long run, he will be here if they are not put
away.
But what of the men who, in the interest of mankind, ought to put
them away? Congress and the Legislatures are full of schemers who
reck not of aught but their own ends, and think of naught but the
bribe-giving corporations upon which they fatten.
The people themselves must take things in hand. Chain up wrong,
and chain it strong, before it breeds the tiger. —John Swinton.
The above words by a well known representative of the labor
interest, contains much truth. The Cincinnati riots during the past
month have added another illustration to the ferocity of the "Tiger"
when brought to life.
But though wise men and good men may cry aloud and warn of the
dangers ahead, yet the warnings will not be heeded. The love of
money will still further grind and the love of power will lead to still
greater frauds until the Tiger, bred of almost despair, will devour
and destroy his adversaries.
Yet this, with other evils, will work out for mankind a deliverance
and under the guiding hand of the New King will prepare the way
for the rule of righteousness, when Justice shall be recognized and
the GOLDEN RULE govern among men.
That present governments will be overturned by this "Tiger" is the
united testimony of the prophets. Thus God often causes the wrath
of man to praise Him.— EDITOR.
R610 : page 2
JOY UNSPEAKABLE.
A good story is told of a little blind child who once had a surgical
operation performed that resulted in restoring her to sight. The
oculist had skilfully pared off the integument which had prevented
the light from passing through to the retina, and then the eyes were
bandaged for awhile, until the wounded parts should be somewhat
healed. At length the hour arrived when the bandage, which had
from time to time been partially and temporarily removed, was to
be removed altogether. Ah! what a moment of supreme interest and
anxiety to all her friends, but more especially to the little patient
herself, who as yet had never seen. This child, when her eyes could
bear the light, and she was permitted by her kind physician to open
them, and for the first time to look out upon all the beauty there was
around her, realizing indeed as no words could ever show "that the
light is truly sweet, and that it is a pleasant thing for the eyes to
behold the sun," cried out with delight, "O, mother, why did you
not tell me it was so beautiful?" The mother, bursting into tears,
replied: "I tried to tell you, my dear, but the words wouldn't make
you understand." Precisely; and so, withal, is it with the Christian
when he attempts to tell what is the joy unspeakable and full of
glory, the peace of God that passeth understanding, the love of God
shed abroad in the heart by the Holy Ghost, and what is the
excellency of the knowledge of that Christ for whom he would, if
necessary, joyfully suffer the loss of all things.— Sel.
R610 : page 2
INFIDELS AND THE BIBLE.
A German writer relates that at a literary gathering at the home of
Baron von Holbach, where the most celebrated infidels of the age
used to assemble, the gentlemen present were one day commenting
on the absurd, foolish and childish things with which the Holy
Scriptures, as they maintained, abound. But the French philosopher
and infidel, Diderot, who had himself taken no small part in the
conversation, suddenly put a period to it by saying, "But it is
wonderful, gentlemen, it is wonderful! I know no man in France
who can write and speak with such ability. In spite of all the evil
which we have said, and undoubtedly with good reason, of this
book, I do not believe that you, any of you, could compose a
narrative so simple, and at the same time so elevated and so
affecting, as the narrative of the sufferings and death of Christ— a
narrative exerting so wide an influence and awakening so deep and
universal feeling, and the power of which after so many hundred
years would still be the same." This unlooked for remark filled
every one with astonishment, and was followed by a protracted
silence.- Selected.
R6 1 1 : page 2
THE times are critical, not here alone, but all over the world.
Prospering in purely material interests, as I fully believe the people
at large have never done before, the elements to bring on the
gravest moral changes are simultaneously at work everywhere. The
problems now lavishly presented for agitation touch the very
foundation of religious faith, of moral philosophy, of civil
government, and even of human society. New forms of power are
developing themselves, seriously menacing the solidity of all
established institutions. Even that great conviction, ever cherished
as the apple of your eye, and which really is the rock upon which
our political edifice rests, the durability of representative
government, bids fair to be sooner or later drawn into question on
solid grounds. The collision between the forces of associated capital
and those of associated labor is likely to make itself felt throughout
the wide extent of human civilization.— Charles Francis Adams.
R610 : page 3
CUMBERED WITH MUCH SERVING.
Christ never asks of us such busy labor
As leaves no time for resting at his feet;
This waiting attitude of expectation
He oft'times counts a service most complete.
He sometimes wants our ear, our rapt attention,
That he some sweetest secret may impart;
'Tis always in the time of deepest silence
That heart finds deepest fellowship with heart.
We sometimes wonder why the Lord has placed us
Within a place so narrow, so obscure,
That nothing we call work can find an entrance;
There's only room to suffer— to endure.
Well, God loves patience; souls that dwell in stillness,
Doing the little things, or resting quite,
May just as perfectly fulfill their mission,
Be just as useful in the Father's sight,
As they who grapple with some giant evil,
Clearing a part that every eye may see;
Our Saviour cares for cheerful acquiescence
Rather than for a busy ministry.
And yet he does love service, where 'tis given
By grateful love that clothes itself in deed;
But work that's done beneath the scourge of duty
Be sure to such he gives but little heed.
Then seek to please him, whatsoe'r he bids thee,
Whether to do, to suffer, to lie still;
'Twill matter little by what path he leads us,
If in it all we sought to do his will.
-Selected.
R611 : page 3
FLESH AND BLOOD.
"Except ye eat the flesh of the Son of Man, and drink his blood, ye
have no life in you. Whoso eateth my flesh and drinketh my blood
hath eternal life." "The words that I speak unto you are spirit and
are life." "It is the spirit that quickeneth, the flesh profiteth
nothing." Jno. 6:53,54,63.
It was a custom with Jesus to express truth under cover, in "dark
sayings," and to many this is one of the darkest. When they heard it
the Jews wondered, saying, "How can this man give us his flesh to
eat?" and many of the disciples murmured, and said, "This is a hard
saying, who can hear it?" And to-day, while it is generally
recognized that Jesus did not mean that they were to eat his literal
flesh, few have a clear idea of what he did mean.
Some have hastily concluded that because the Master said his
words were spirit or spiritual, that therefore to appreciate them they
must seek the very opposite of the literal meaning of the words; and
such have concluded that the expression "flesh and blood" means a
spiritual nature. They overlook the fact that Jesus did not say that
the flesh was spiritual, but the words.
That the Lord did not refer to a spiritual nature when he used the
words "flesh and blood," is easily seen when all of his words are
remembered. Did he not say, "My flesh... I will give for the life of
the world"? (ver. 51.) Did he mean that he would give his spiritual
nature? If so, if he gave that for us, then he has not a spiritual nature
now; for we remember that he "gave all that he had." (Matt. 13:44.)
It cannot be that he gave away all that he had of the divine nature
for the life of the world. Speaking of the same thing again he said,
"This is my body broken for you... and my blood shed for many for
the remission of sins." Who can for a moment suppose that the
divine nature is here meant? Was it the spiritual that was broken
and shed, or was it the human— the "body prepared" for sacrifice
(Heb. 10:5) and taken for the suffering of death (Heb. 2:9)? Which
think you?
In view of these and other statements of Scripture, let none interpret
these words of Jesus to mean that his spiritual nature was broken,
and that all are to eat it. Better far confess as did some of the Jews,
"We cannot tell what he saith" [meaneth].
But some one else suggests that, possibly "flesh and blood" here is
used as referring to MORAL PERFECTION, and that all must eat
or receive moral perfection from Jesus or they have no life. This is
as far from the import of Jesus' words as the other suggestion, for
while it is true that to have everlasting life all must have moral
quality, yet such is not the meaning of the words of our Lord now
under consideration. Let us test it and see. Was Jesus' MORAL
PERFECTION "laid down," "given," or "broken" for us? Assuredly
not; to "break," or give up, or lay down moral perfection, would be
to become MORALLY IMPERFECT. Hence it is clear that the
"spirit" or MEANING of Jesus' words was not that we are to eat his
divine nature nor yet his moral qualities.
What, then, is the spirit or import of the words "blood and flesh"
here used? We answer, The same spirit or significance should be
attached to these words here as elsewhere. Flesh and blood
uniformly represents HUMAN NATURE as many Scriptures
prove.*
Now, let us try this definition of "flesh and blood," and see whether
it will fit and fill all the conditions. Was Jesus' human nature "laid
down," "given" and "broken" for the life of the world? Yes, verily;
he took our human nature, which is a "little lower" than the nature
of angels, that he might give it as a ransom for all. He gave his
human nature as a ransom for our human nature; he bought us with
his own precious blood; he "gave all that he had" (Matt. 13:44) for
us. And thus "as by a man came death, by a man also came the
resurrection of the dead." (1 Cor. 15:21.) It was the man Christ
Jesus that became our substitute or representative, giving his human
nature a ransom for ours.
If, then, this definition is found to meet all the conditions under
which the expression is used, it is thus proved to be the correct
meaning or spirit of the Master's teaching.
But we inquire: In what sense can we eat Jesus' human nature? We
must still remember to look for the spirit or meaning of the words,
for the EATING is as much a symbol as the flesh and blood. To eat
is to appropriate to one's self the life-giving properties of the thing
eaten. Now, let us see, how does it harmonize to say, Unless you
appropriate to yourself Jesus' human nature given, broken, and laid
down for that very purpose, you have no life in you. This is in
perfect harmony. Humanity lost all right to life through Adam,
hence are now dying and dead, having in them no right to life; and
though the ransom has been given, though the body has been
broken, it is a part of God's plan that no man shall ever reach
human perfection (life) again, except by a full recognition of the
ransom price and an appropriation by faith of those rights which the
man Christ Jesus secured by giving his flesh (human nature) for all.
And as fast as we appropriate, God imputes; and thus the
righteousness of Christ, and its right of life everlasting, are imputed
to us.
Thus by faith we eat or appropriate to ourselves that which was
sacrificed for us. Unless we thus eat or appropriate to ourselves the
rights and merits of the man Christ Jesus, who was sacrificed FOR
us, it is evident that we would have no life, nor right to life in us. It
is in or by or through him that we obtain back again the life lost for
us by the first Adam— neither is there salvation (life) in any other,
for there is none other name under heaven given among men
whereby we must be saved [from death]. Acts 4:12. How
dangerous, then, is the position of those who deny the ransom and
its necessity and value as the life-restoring power given for the
whole world. Neither they nor any shall ever have life until they do
eat or appropriate that which was sacrificed. Hence the Apostle
marks as one of the most serious offences any attempt to depreciate
that sacrifice, or deny its necessity, saying, "Of how much sorer
punishment suppose ye, shall he be thought worthy, who hath
trodden under foot the Son of God, and hath counted the blood of
the covenant wherewith he was sanctified an UNHOLY [common
or ordinary] thing."
So, then, the eating or appropriating to ourselves of the "flesh and
blood" [human nature] of Jesus, JUSTIFIES us from sin and its
penalty death— justifies us to human life and its privileges. (Rom.
5:18,19.) This is the "common," that is to say, general salvation.
(Jude 3.) But to the "little flock" being selected or elected out from
among the saved world— called to be saints, joint-heirs of God with
Jesus Christ, there is a special salvation mentioned by the Apostle.
(1 Tim. 4:10.)
These called to this "high calling," and to become "partakers of the
divine nature," not only eat or appropriate life by appropriating the
value of Jesus' sacrifice, but THEY do more. Having been justified
to life as men, i.e., having obtained back again (in faith) the rights
lost for them by Adam, the call or privilege of this class during
THIS AGE is that they may sacrifice or "break themselves, laying
down their lives as Jesus did, thus becoming "dead with him" in
hope that thereby they shall be accounted worthy of the promise
made to them, that they shall live with him, and partake of the
divine nature bestowed on him as a reward for the sacrifice of the
human nature.
It is thus that the Apostle refers to this class, not only as having
eaten or appropriated Jesus' sacrifice to themselves, but also as
having become associated with him in the sacrifice. He says of the
Lord's Supper: "The cup of blessing which we bless, is it not the
communion [sharing] of the blood of Christ? The bread which we
break, is it not the communion [sharing] of the body of Christ? [Is it
not thus that we illustrate the "filling up of the afflictions of
Christ"? Col. 1:24.] "For we being many are one bread [loaf] and
one body [the body anointed] 1 Cor. 10:16,17.
So, then, in a word— one loaf of life-giving bread has been provided
from heaven for all mankind, and during the Gospel age an
opportunity has been offered to some of joining the body of Christ
and sharing with him in sacrificing the human nature and inheriting
with him the divine nature.
Thus we see that while to have eaten Jesus' flesh literally would
have profited nothing, yet to appropriate the rights which he
possessed and laid down for men, is to have a right to perfect
human life and all its privileges. "Except ye eat the flesh of the Son
of Man, and drink his blood, ye have no life in you."
*Matt. 16:17; Jno. 1:14; Col. 1:22; Phn. 16; 1 Cor. 15:50; 1 Pet.
1:24, and 3:18, and 4:1.
R612 : page 3
"WHO ART THOU THAT REPLIEST
AGAINST GOD?"
ROM. 9:20.
It is the mistaken idea of some that justice requires that God
should make no difference in bestowing his favors among his
creatures; that if he exalts one to a high position, in justice he must
do the same for all, unless it can be shown that some have forfeited
their rights, in which case such might justly be assigned to a lower
position.
If this principle be a correct one, it would show that God had no
right to create Jesus higher than angels and then to exalt him to the
divine nature, unless he intended to do the same for all the angels
and for all men. And to carry the principle still further, if some men
are to be highly exalted to be partakers of the divine nature, all men
must eventually be elevated to the same position. And why not
carry the principle to its extreme limit, and apply the same law of
progression to the brute and insect creation, and say that since they
are all God's creatures they must all eventually attain unto the very
highest plane of existence-the DIVINE NATURE.
Perhaps none would be inclined to carry the principle— if principle it
is-so far. Yet if it is a principle founded in simple justice, where
could it stop short and still be just? And if such were indeed the
plan of God, where would be the pleasing variety in all his works?
All nature, both animate and inanimate, exhibits the glory and
diversity of divine power and wisdom. The modest violet does not
develop into a rose, the blade of grass does not develop into a tree,
a bird does not develop into some other creature. But if progression
from lower to higher natures were a part of God's plan, how inferior
that plan would be to what it really is! If every blade of grass were
to become a tree, or every flower a rose, and every forest warbler
had ceased its song, what a weary, monotonous picture we should
have!
But such is not God's plan; for as "the heavens declare the glory of
God, and the firmament showeth his handiwork" in wonderful
variety and glory, much more shall his intelligent creation exhibit
the variety and superior glory of his power. So we conclude from
reason, from the analogies of nature, and from the express teaching
of the Word of God.
It is very important that we should have right ideas of justice. A
favor should never be esteemed as a justly-merited recompense. If
you bestow a favor, and it is received as an act of simple justice, as
nothing more than you ought to do, you feel disappointed. An act of
simple justice is no occasion for special gratitude, nor is it any
proof of love; but God commendeth his great love to his creatures
in an endless train of unmerited favors, which call forth their love
and praise in return.
God had a right, if he chose, to make us merely the creatures of a
brief space of time, even if we had never sinned. Thus he has made
some of his creatures. He might have permitted us to enjoy his
blessings for a season, and then blot us out of existence. It is only of
his favor that we have an existence at all, but how much greater
favor is the redemption of the existence once forfeited by sin.
And further, it is purely of God's favor that you are a man and not a
beast; it is purely of favor that angels are angels, a little higher than
men; and it is purely of God's favor that Jesus is made a partaker of
the divine nature. It becomes all his intelligent creatures, then, to
receive with humble gratitude whatever God may bestow. Any
other spirit justly merits condemnation, and if indulged will end in
abasement and destruction. It is a mark of gross ingratitude to say,
My favor is of less value than my neighbors, and to aspire to attain
a favor not promised. A man has no right to aspire to be an angel,
never having been invited to that position; nor has an angel a right
to aspire to the divine nature, that never having been offered to
them. This was the crime of Satan which brought his abasement,
and will end in his destruction. (Isa. 14:14.) "Whoever exalteth
himself shall be abased; and he that humbleth himself shall be
exalted," (Luke 14:11), but not necessarily to the highest position.
Partly from this false idea of justice, and partly from other reasons,
the subject of election as taught in the Scriptures has been the
occasion of much dispute and misunderstanding. That the
Scriptures teach election few would deny, but on just what principle
the election or selection is based is a matter of considerable
difference of opinion, some claiming that the election is an
arbitrary, unconditional one, and others that it is conditional. There
is a measure of truth we believe in both of these views.
An election on God's part is the expression of his choice for a
certain purpose, office, or condition. We have just seen that God
has elected or chosen that some of his creatures should be angels,
that some should be men, that some should be beasts, birds, insects,
etc., and that some should be of his own divine nature. We also see
that their election to these conditions is not because of their own
merit or demerit, but that it is purely of favor that they have
existence in any condition.
But let us confine ourselves to God's elections among men. None,
we presume, would question the fact that the election of Isaac rather
than Ishmael, of Jacob rather than Esau, and of Israel rather than
other nations of the world, to enjoy the special favors of God, were
unconditional elections. And Rom. 9:11 makes the very plain and
positive statement that the election of Jacob over Esau was made
before the children were born, so that it might be evident that the
election was not because of the merit or demerit of either, but of
God's unconditional choice. So also Isaac, and the nation of Israel,
were chosen before they were born.
"So then it is not of him that willeth, nor of him that runneth, but of
God that sheweth mercy," or favor. (Rom. 9:16.) It was not because
these chosen ones were better than others that God selected them,
but it was because God had a
R612 : page 4
right to do as he pleased with his own, and because he chose to
exercise that right for the accomplishment of his plans. If you
owned a number of buildings, and chose to use one as a dwelling,
to turn another into a store, and another into a factory, who could
dispute your right to do so, since the buildings are your own
property? So God asserts his right to do what he pleases with his
various creatures. And "Who art thou, O man, that repliest against
God? Shall the thing formed say unto him who formed it, Why hast
thou made me thus? Hath not the potter power over the clay to
make one vessel unto honor and another unto dishonor [without
honor]?" Rom. 9:21. From original nothingness all were created by
the same divine power.
"Thus saith the Lord, the Holy One of Israel, his [man's] maker:
ASK me of things to come. Concerning my children, and
concerning the work of my hands, command ye me? I have made
the earth, and created man upon it: I, even my hands, have stretched
out the heavens, and all their host have I commanded." "Thus saith
the Lord that created the heavens; God himself that formed the
earth and made it; he hath established it, he created it not in vain, he
formed it to be inhabited. I am the Lord, and there is none else."
(Isa. 45:10-12,18.) None have a right to dictate to him.
If God has established the earth, and if he formed it not in vain, but
made it to be inhabited by restored, perfect men, who are we that
we should reply against God and say that it is unjust not to change
their nature and make them all partakers of a spiritual nature like
unto the angels, or like unto his own divine nature? How much
more becoming to come humbly to God's Word and "ASK
concerning things to come," than to "command" or assert that he
must carry out our ideas?
"Lord, keep back thy servants from presumptuous sins: let them not
have dominion over us." None of God's children, we believe, would
knowingly dictate to the Lord; yet how easily and almost
unconsciously we may fall into such an error. We need to look into
the glass frequently, lest such dispositions remain undiscovered.
The human race are God's children by creation-the work of his
hands— and God's plan with reference to them is clearly revealed in
his Word. Paul says that the first man (who was a sample of what
the race will be when perfect) was of the earth, earthy; and his
posterity, with the exception of the Gospel Church, will in the
resurrection still be earthy- human-adapted to the earth. (1 Cor.
15:38,44.) David says that he was made only a little lower than the
angels, and crowned with glory and honor, dominion, etc. (Psa. 8:4-
8.) And Peter, and Jesus, and all the Prophets since the world
began, declare that the human race is to be RESTORED to that
glorious perfection, and are again to have dominion over earth as
their representative, Adam, had.
This is what God has elected, or chosen, the human race for. And
what a glorious portion! Close your eyes for a moment, if you can,
to the scenes of misery and woe, degradation and sorrow, that yet
prevail on account of sin, and picture before your mental vision the
glory of the perfect earth. Not a stain of sin mars the harmony and
peace of a perfect society; not a bitter thought, not an unkind look
or word, but love welling up from every heart to meet a kindred
response in every other heart; benevolence marking every act. Then
there shall be no more sickness, not an ache, nor a pain, nor any
evidence of decay— not even a fear of any such thing. Think of all
the pictures of comparative health and beauty, of human form and
feature, that you have ever seen, and know that perfect men and
women will be of still surpassing loveliness. The inward purity and
mental and moral perfection will stamp and glorify every radiant
countenance. Such will earth's society be; and weeping, bereaved
ones will have their tears all wiped away when thus they realize the
resurrection work complete.
R613 : page 4
And this is only the change in human society. We call to mind also
that the earth which was "made to be inhabited" by such a race of
beings, is to be a fit and becoming abode for man. It shall no more
bring forth thorns and briers, and require the sweat of man's face to
yield his bread, but "the earth shall" easily and naturally "yield her
increase." "The desert shall blossom as the rose," and the lower
animal creation will be perfect, willing and obedient servants. All
the grasses will not develop into trees, nor every modest flower into
one monotonous form of beauty. No; nature with its pleasing
variety will call to men from every direction to seek and know the
glory and power and love of God, and mind and heart will rejoice in
him.
Think you that with ungrateful heart man will turn from such loving
favor to envy an angel's estate? No, not for an instant. We call to
mind the expression of gratitude from an only child when
Christmas morning displayed the special evidences of a mother's
love. Viewing his treasures with childish delight, he said, "Mamma,
did you do all this for one little boy?" Such will be the gratitude of
perfect human hearts. Men will not then, as they now do, with
restless, feverish pulse and morbid desire, crave and long for
exciting change or greater variety. No, they will have learned and
proven that "Godliness [God-likeness] with contentment is great
gain." (1 Tim. 6:6.) This restless desire for something new, that
now prevails, is not a natural, but an abnormal condition, due to our
imperfection and to our present unsatisfactory condition. It is not
God-like to restlessly crave something new. Most things are old to
God, and he rejoices most in those things which are old, and have
attained their perfection. So will it be with man, when restored to
the image of God.
Well, says some one, will not Abraham and the Prophets, and
others of past ages, who were so faithful to God, and who suffered
so much for conscience sake, have a right to feel envious of the
Gospel Church some of whom have not suffered half so much, and
yet will be so much more highly exalted? Not at all. They will
recognize God's right to do what he will with his own, and they
shall be satisfied when they awake with God's likeness as Adam
had it. (Psa. 17:15; 36:8; 63:5; 104:13; Jer. 31:12-14.) The perfect
man will not know or understand the spiritual glory, that being
wisely hidden from him; and he will be so absorbed and enraptured
with the glory that surrounds him on the human plane, that he will
have no aspirations for things unseen and not revealed. A glance at
present experience will illustrate this-for how hardly, with what
difficulty do those who are rich in this world's goods enter into the
kingdom of God. The few good things possessed even under the
present reign of evil and death so captivate the human nature that
we need special help from God to keep our eye and purpose fixed
on the spiritual promises.
We notice also that the election of the Gospel Church is in a sense
an unconditional election; for we read (Eph. 1:4,5) that it was
chosen or elected "before the foundation of the world"— long
enough before they were born, to prove that it was not of merit, but
of favor. And moreover we read that "Whom he did foreknow he
also did predestinate to be conformed to the image of his Son;. ..and
whom he did predestinate them he also called; and whom he called,
them he also justified; and whom he justified, them he also
glorified."
This shows that the election or choice of the Church was a pre-
determined thing on God's part; but mark, it is not an unconditional
election of the individual members of the Church. Before the
foundation of the world God determined that within a specific time
(the Gospel Age) he would offer a special favor to those living
during that time. And the class he then intended to favor (and no
others) he also determined to conform to the image of His Son, who
is "the express image of the Father's person"— that is, he determined
to change the nature of this class from human to spiritual, and the
highest form of the spiritual, the "divine nature." (2 Pet. 1:4.)
And whom he thus determined to favor he called; but all who
receive the call do not appreciate it. Some fail to make their calling
and election sure, and therefore of the many called only a few are
chosen. The class who actually receive the great favor offered "are
called, and faithful, and chosen." (Rev. 17:14.) Their being called
or invited to the high position is mentioned to show that they do not
presumptuously aspire to it without invitation.
"And whom he called, them he also justified." The class whom God
calls to this high position he first redeemed and justified through
Christ. Such believers as appreciate and accept the invitation to the
high position, were first JUSTIFIED through faith in the Redeemer-
-reckoned free from sin, sin being no longer imputed to them.
Being thus divested of all condemnation, they are free to so run that
they may make their calling and election sure. As long as we were
in bondage to sin and death we could not move; but having by faith
passed from death unto life, we are reckoned as free from sin as the
world will be when actually made perfect, and therefore we may
strive lawfully for the prize of our high calling. Since the privilege
of running for the great prize was the only advantage to be gained
by being justified during the Gospel Age, those who disregarded
and did not appreciate the call are not reckoned justified.
"And whom he justified, them he also glorified" (Gr. doxazo,
honored.) They are honored now by being set apart for this special
position, separated from the world, and marked or sealed with his
Spirit; and in due time they will be more highly honored in the full
realization of the "exceeding great and precious promises."
All this wealth of favor predetermined on the Gospel Church was
wholly unconditional —of God's own free will and choice. We
never should have thought of seeking such a thing, nor dared to
claim it on the strength of merit, nor to aspire to it without
invitation.
But as to whether you and I shall be of that favored class is quite
another matter. That is conditional, and if we would be counted in
this class we must fulfill those conditions, all of which are well
known to us. "Let us therefore fear lest a promise being left us of
entering into his rest, any of you should seem to come short of it."
(Heb. 4:1.) While the great favor is not of him that willeth, and of
him that runneth," it is to him that willeth, and to him that runneth.
Having thus, we trust, clearly vindicated God's absolute right and
purpose to do what he will with his own, we would call attention to
the fact that the principle which characterizes the bestowment of all
his favors is the design of each for the general good of all. The
highest exaltation is for the greatest service and blessing of all. Let
meekness, humility and benevolence make ready the sons of God
for their high service.
R618 : page 4
WHAT SIN WILL DO.
There was but one crack in the lantern, and the wind has found it
out and blown out the candle. How great a mischief one unguarded
point of character may cause us! One spark blew the magazine and
shook the whole country for miles around. One leak sank the vessel
and drowned all on board. One wound may kill the body. One sin
destroys the soul. It matters little how carefully the rest of the
lantern is protected, the one point which is damaged is quite
sufficient to admit the wind; and so it little matters how zealous a
man may be in a thousand things, if he tolerate one darling sin.
Satan will find out the flaw and destroy all of his hopes. The
strength of a chain is to be measured, not by the strongest, but by
the weakest link, for if the weakest snaps what is the use of the
rest? Satan is a close observer, and knows exactly where our weak
points are; we have need of very much watchfulness, and we have
great cause to bless our merciful Lord who prayed for us that our
faith fail not. Either our pride our sloth, our ignorance, our anger, or
our lust would prove our ruin, unless grace interposed; any one of
our senses or faculties might admit the foe, our virtues and graces
might be the gates of entrance to our enemies. Oh, Jesus, if thou
hadst indeed bought me with thy blood, be pleased to keep me by
thy power even unto the end.— C. H. Spurgeon.
R614 : page 4
"THE LETTER KILLETH, BUT THE SPIRIT
GIVETH LIFE."
"Who also hath made us able ministers of the new testament; not
of the letter, but of the spirit: for the letter killeth, but the spirit
givethlife." 2 Cor. 3:6.
A reckless application of Scripture without due consideration of
the context has ever been a fruitful source of error among
Christians, and not unfrequently proves a stumbling block even to
those considerably advanced in the knowledge of the truth. A single
expression of any writer or speaker, when isolated from his line of
thought or argument, might be construed to prove the very opposite
of what he intended. This if done intentionally would be dishonest.
But as a general thing it is merely the result of a reckless habit. A
single text occurs to the mind from memory, and a meaning is
attached to it without consulting the context to see if the line of
thought there pursued will bear it out.
For this reason, a peculiar, and we think hurtful conclusion, has
been drawn by many from the above words of the Apostle Paul. We
would therefore inquire —the letter of what, killeth? and the spirit of
what, giveth life?
Many presume that it is the letter of God's word and are therefore
inclined to esteem the word lightly, while they attach all importance
to the spirit. But the word is the voice of the spirit. An esteemed
Christian friend expressed the sentiment of this class as follows: I
look for divine guidance in three ways: through God's spirit, his
providences, and his word, which I esteem in the order named. And
some evidently mistaken leadings, entirely out of harmony with the
Word, gave sad evidence that the supposed leadings of God's spirit
were merely the fancies of the human spirit. "Sanctify them through
thy truth, thy Word is truth," was Jesus' prayer; and his command,
"Search the Scriptures... for they are they which testify of me."
Again he says, The spirit shall receive of mine [those things written
in the Scriptures] and shall show them unto you. John 16:14.
We have no intimation in the Scriptures that the Spirit of God leads
his children through any other medium than that of his Word. In
fact we have the express statement of our Lord to this effect, in
John 16:13— "He will not speak from himself; he will speak
whatever he may hear." (See Diaglott, R.V., Rotherham and
Young.)
To speak from himself, would be to speak independently of the
Scriptures and to render them of only secondary importance. God
could speak to his children now in visions and dreams, as he did
before the Scriptures were completed, but since these, his "two
witnesses," the Old and New Testaments were prepared, he has
honored them as the medium for the communication of his will.
We do not doubt that God sometimes impresses some scriptural
truth or principle upon the mind both in our waking and sleeping
hours, to thus arouse and quicken us; but if we have any strong
impression that is not in harmony with the Word of God, we may
be sure that it comes from another spirit, and not from the Spirit of
God. To the law and to the testimony: if they speak not according to
this word, it is because there is no light in them." Isa. 8:20.
Just so we would also scrutinize the circumstances of life, lest that
which is only a device of Satan, might be mistaken for the
providence of God, and an indication of his will. We should call to
mind the fact that in this age "the kingdom of heaven suffereth
violence," that we are opposed by the powers of darkness at every
step. How
R614 : page 5
often for instance when we would make some special effort to
advance the truth, do we find one or a variety of circumstances
conspiring against us. And if the adversary can only delude us into
the idea that these circumstances are the providences of God
indicating his will, how easily will he accomplish his purpose and
our hindrance; whereas if we recognize their true source, as soldiers
of Christ we will battle against adverse circumstances, and plant the
standard of the heavenly kingdom in view of the world.
We should not expect to conquer circumstances without
experiencing suffering, deprivation, and loss of earthly things; often
we shall be wounded, and sometimes partially defeated and greatly
discouraged. But if our purpose is founded in the truth, don't let us
be deceived into the idea that the providence of God is against us,
but let us look to the Captain for direction as to how we may master
the situation. While thus bearing in mind the policy and deceptive
arts of our great opposer, we also remember the comforting
assurances that "The steps of a good man are ordered by the Lord,"
and that "Though he fall, he shall not be utterly cast down, for the
Lord upholdeth him with his hand." Psa. 37:23,24.
Yes, circumstances which are now largely in the hand of the
enemy— "the prince of the world," such as sickness, business
perplexities, loss of friends, strong opposition by the enemies of
truth, and many things which may appear merely accidental, may
even cause us to fall for a time partially defeated in our purpose to
glorify God. But, blessed thought! though we may sometimes thus
fall, we shall not be utterly cast down, for "the Lord upholdeth with
his hand."
But without a full conviction that we are really doing the Lord's
will in that which we strive to accomplish, it would be unwise thus
to strive against opposition, and therefore we would inquire, Is
there any way by which the soldiers of Christ may know and fully
recognize the command of their Captain? In other words, How may
we know when our steps are ordered or directed of the Lord, and
that we are not being deceived by the enemy? The Psalmist, we
think, gives the key to the answer, when he prays, "Order (direct)
my steps in thy Word." (119:113.) Yes, just so we find it; the steps
of a good man are all ordered or directed in the Word, and with "the
law of his God in his heart, none of his steps shall slide." Psa.
37:31.
The Word of God furnishes principles, precepts and examples
broad enough to indicate the Lord's will in the minutest affairs of
life, but we must have constant recourse to it; and with full purpose
of heart we must not only seek to know, but to obey it.
Seeing, then, that God has thus honored his Word as the channel for
communicating his will to men, we cannot conclude that it is his
Word that kills, while his Spirit, acting independent of it, and as a
superior guide gives life. If this were our belief, we should cease to
study the Word, and look for the leadings of the Spirit through
dreams and visions and circumstances.
But referring again to 2 Cor. 3:6, we notice that Paul is comparing
the Jewish dispensation with the Gospel dispensation. He shows
that the law given to Israel, which was indeed ordained unto life,
i.e., which guaranteed life to the obedient, was found to be unto
death, because Israel was totally unable to keep it. The only
condition of the law was, Obey! and he who fails in one point is
guilty of all. If you can obey it perfectly, then you can have life.
But though Israel with united voice said, "All that the Lord hath
spoken we will do" (Exod. 19:8), doubtless greatly rejoicing in the
prospect of everlasting life, yet not one was able to keep it. Why?
Because they had only the letter of the law engraven on the tables
of stone, and not the spirit of the law (which is love) written in their
hearts. Therefore as death had reigned from Adam to Moses, so it
continued to reign, for all were unable because of inherited
weakness to keep God's perfect law. And so that glorious law
ordained or arranged to perpetuate life, was found to be "the
ministration of death."
But since the Son of God took our nature, being born under the law,
fulfilling all its requirements, and thus having a right to life, gave
his life as a substitute or ransom for ours, we are introduced into a
new dispensation. We are no longer under law, but under grace.
(Rom. 6:14.) God's requirement is not now do if you would live,
but the good news now is, that "there is now no condemnation to
them that are in Christ Jesus, who walk not after the flesh, but after
the spirit."
In our present imperfect condition, no matter how much we
endeavor to keep the law, and thereby merit life, we fail; it is
impossible. The letter of the law condemned or killed every man
that ever lived, except Jesus; and very many, inspired by its
promise of life, tried to keep it in all sincerity. Verily, it has been
abundantly proven that the letter of the law killeth.
But since we have been freed from the letter of the law by the death
of Christ, he having fulfilled and settled our obligation, we have a
new offer of life on a new condition, viz., if we walk after or strive
to keep the spirit of the law. To such there is no condemnation.
They may thus have life through Christ. The spirit of God's law is
love. As Jesus and Paul taught, "Love is the fulfilling of the law."
(Matt. 22:37,40, and Rom. 13:10.) We are as unable to fully keep
the spirit of the law as Israel was, but we are only required to walk
after or strive to keep it, and in so far as in our weakness we fail,
the merit of Jesus supplies our deficiency.
It is then the spirit of the law (love) manifested in us, which,
through Christ, gives or guarantees life. Even though that spirit be
not fully developed, "he that has begun the good work in us is able
to complete it." Our desire and effort to keep the very spirit of the
law is reckoned as a perfect keeping of it, while our inability to do
so is compensated for by the sacrifice of Christ. When men are
restored to perfection, the law of God will be written in their hearts
(Jer. 31:33), and its spirit of love will permeate their whole being,
and its retention will be their guarantee of everlasting life. The
letter of the law killeth, but the spirit of the law giveth life. "Thanks
be unto God who giveth us the victory through our Lord Jesus
Christ." (1 Cor. 15:57.)
R613 : page 5
"AS" AND "SO."
NEWELL. W. FIELDS.
"As thy days, so shall thy strength be." Deut. 33:25.
"As the heaven is high above the earth, so great is his mercy toward
them that fear him. As far as the east is from the west, so far hath he
removed our transgressions from us. Like as a father pitieth his
children, so the Lord pitieth them that fear him." Psalm 103:11-13.
"As the mountains are round about Jerusalem, so the Lord is round
about his people from henceforth even forever." Psa. 125:2.
"As the heavens are higher than the earth, so are my ways higher
than your ways. As the rain cometh down and the snow from
heaven, and returneth not thither, but watereth the earth, and
maketh it bring forth and bud, that it may give seed to the sower,
and bread to the eater, so shall my word be that goeth forth out of
my mouth; it shall not return unto me void, but it shall prosper in
the thing whereto I sent it." Isa. 55:9-1 1.
"As the earth bringeth forth her bud, and as the garden causeth the
things that are sown in it to spring forth; so the Lord God will cause
righteousness and praise to spring forth before all the nations." Isa.
61:11.
"As the living Father hath sent me, and I live by the Father; so he
that eateth me, even he shall live by me." John 6:57.
"As by the offence of one judgment came upon all men to
condemnation; even so by the righteousness of one the free gift
came upon all men unto justification of life. For as by one man's
disobedience many were made sinners, so by the obedience of one
shall many be made righteous." Rom. 5:18,19.
"As in Adam all die, even so in Christ shall all be made alive." 1
Cor. 15:22.
"As ye have therefore received Christ Jesus the Lord, so walk ye in
him." Col. 2:6.
"As Christ forgave you, so also do ye." Col. 3:13.
"He that saith he abideth in him ought himself also so to walk, even
as he walked." 1 John 2:6.
"Herein is our love made perfect, that we may have boldness in the
day of judgment: because as he is, so are we in this world." 1 John
4:17.
R615 : page 5
THE PRINCE OF THIS WORLD.
When Adam was created it was that he might be the Lord of this
world. To him was given "the dominion" [Gen. 1:28] after "the
likeness" of God; to be an "image" or miniature representation of
the Lord of all. When Adam fell, he, of course, lost his birthright— if
we may so express it. His dominion and possessions passed into the
hands of the crafty conqueror. Since then Satan has been the Prince
and God of this world.
Paul calls him "the god of this world," "the prince of the power of
the air," etc. Jesus recognized his position in the words of the title
of this article. (John 14:30.) In the great temptation (Matt. 4:1-11),
when Satan could neither make our Lord to doubt or tempt the
Father, his last desperate stake was "the dominion." He evidently
knew that the mission of the Christ was to win back "the kingdom"
which he (Satan) now held and ruled through his minions, the
blood-thirsty kings of earth. This offer was no farce; it was the
climax of the temptations, the last resort of a baffled enemy.
Hades is— not the palace, but— the prison-house of Satan. His castle
is in the air, his dungeon is the prison-house of death. Into this he
has been packing his victims since Adam's fall. Into this Jesus
himself entered, but he captured the kings, and will yet bind "the
strong man," "spoil [rob] his house," and lead forth "a multitude of
…