The Watchtower, April 1, 1884
VOL. V. PITTSBURGH, PA., APRIL AND MAY, 1884. NO. 9.
ZION'S
Watch Tower
AND
HERALD OF CHRIST'S PRESENCE.
PUBLISHED MONTHLY AT
101 Fifth Avenue, Pittsburgh, Pa.
C. T. RUSSELL, Editor and Publisher.
The Editor recognizes a responsibility to the Master, relative to what shall appear in these columns, which he cannot and does not cast aside; yet he should not be understood as endorsing every expression of correspondents, or of articles selected from other periodicals.
TERMS OF SUBSCRIPTION.
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TAKE NOTICE.
This paper will be sent free to any of the Lord's poor who will send a card yearly requesting it. Freely we have received and freely we would give the truth. "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat--yea, come, buy wine and milk without money and without price." And you that have it-- "Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? Hearken diligently--and eat ye that which is good, and let your soul delight itself in fatness."-- `ISAIAH 55:1,2`.
THE DELAY of the last two issues has been unavoidable; a variety of circumstances rendered it so. We hope the readers will excuse it. The same circumstances will still further delay the long-promised book, MILLENNIAL DAY DAWN, but we are doing the best we can.
CHANGE OF ADDRESS.
We have removed our business office to NO. 44 FEDERAL ST., ALLEGHENY CITY, PA. Hereafter all mail matter should be directed to the new office, but MONEY ORDERS should be made payable at Pittsburgh, Pa.
ROBBING THE MAILS.
Some one in P.O. employ has discovered that we often get letters containing money, and has been robbing us lately. The only SAFE way, therefore, will be for you to send by P.O. MONEY ORDERS, or REGISTERED LETTERS, or BANK DRAFTS. Please remember this.
APRIL AND MAY.
Our removal and other circumstances have so far delayed us, that we think it prudent to omit one number and let this one do for the two months. This will help to get matters straight in our office, and each subscriber can reckon his subscription as paying for one month ahead so that it will be no pecuniary loss to any of you.
VIEW FROM THE TOWER.
The central point of interest during this month was the commemoration on the night of the 8th inst., of the death of Christ our Passover--slain for us. This has always been an interesting occasion, and this last was no exception, as indicated by our own experience here and the letters received from every direction from those of like precious faith.
In some places only two or three assembled, in others more, and some isolated individuals alone, but the general testimony is that the Master was present at least in spirit; and for aught we know was personally present. All seem to have felt, "It is good for us to be here."
The church at this place had a precious season, several from other parts making it convenient to be with us. The little company numbered about a hundred, and while we partook of the symbols of the body and blood of the Lamb of God--"our Passover"--we called to remembrance the import of the ceremony --the necessity that whoever would be of the first-born must be under the blood and must eat or appropriate the slain Lamb. The thought was impressive, too, that we not only partake of Christ Jesus' merit, but that, as shown in the supper, we commune with or share with him as members of the body broken, being made members or parts of the same loaf. We heard his words to those who asked for a place in the kingdom, "Are ye able to drink of the cup that I shall drink of?" And with them we answered, By the help of God we are able; and we heard the Master's response, "Ye shall indeed drink of the cup"--ye shall indeed share in my sufferings and be privileged to fill up that which is behind of the afflictions of Christ: "Drink ye all of it."
We tried to realize the privilege we enjoy during this Gospel age, in that we are permitted to share in the sacrifice without which we could not hope to be accounted worthy to sit with him in his throne. (`Rom. 8:17`.) After supper we sang a hymn and went to our homes remembering the scenes and incidents of the night and following day over eighteen hundred years ago, and rejoiced to realize that the sufferings of Christ are nearly ended and the glory to follow almost begun.
Many letters recently received ask for preaching, and truly the laborers are few. Pray ye the Lord of the harvest to send forth laborers into his vineyard, and as you earnestly pray you will come to the point where you will say, Lord cannot I do something?--Lord send me. Whoever seeks will find, and to those who knock a door of opportunity will open. Unwillingness to serve in an obscure and small way is the trouble with many. In the Lord's army as in earthly ones there are more privates than captains and corporals needed. Let us fall into line, put on the uniform of a Christian life, and engage in whatever branch of the service we find opportunity. If faithful in lesser things we may be advanced to service requiring still greater self-denial and sacrifice. Let each seek to put into active service whatever talents he possess; thus he will prove himself a good and faithful servant, and enter the joys of his Lord.
We present below extracts from
SOME INTERESTING LETTERS.
Peoria, Ills., April 11, 1884.
DEAR BRO. RUSSELL:--Your welcome letter received. I lecture twice Sunday and expect large audiences. Have made more visits and acquaintances than usual, and as usual found a few willing to listen, if not to hear.
Mrs. A. celebrated the Passover with me, using the elements, bread and wine. Although such a celebration had always greatly affected both of us as used in the nominal church, yet the two alone using Christ's words and symbols on the anniversary, enjoyed the feast as never before. We are so glad you suggested the observance even to the ones or twos. Our experience is, that upon proper preparation so as not to partake "unworthily" (not discerning the Lord's body) great benefit is received. For a day previous we read the proper Scriptures and ZION'S WATCH TOWER comments, and while communing we read, gave thanks, and conversed on the subjects connected. I hope none of the saints are so poorly instructed that they cannot think the thoughts, utter the thanks, and speak of Christ's work and glory in proper words. We are strengthened and rejoiced, having partaken of the bread--truth; and of the wine--the cup the Lord offers us.
As a result of the examination that the celebration calls up, I shall endeavor to be more fully alive to every opportunity to preach the gospel--even to the ones or twos. I thank God that I am willing to use the talents entrusted to me. A minuter search for the few grains of wheat in the mass of chaff I have often resolved to make. I must do more visiting and feeding of saints. It cannot be so very hard to part with the deaf and sightless, saying, "Nevertheless the kingdom of heaven has drawn near unto you." A few more rebuffs daily I can bear and I MUST.
Requesting your prayers, I am
Yours in Christ,
J. B. ADANSON.
P.S. I have my chart on the street in front of the house I board in, and many assemble around it; many talks and precious seasons when we find heart ears.
March 5, 1884.
EDITOR OF ZION'S WATCH TOWER: --Dear Sir--I am learning more and more of the plan of our Creator for the redemption of the world, and I am so glad that you sent us "Food for Thinking Christians," for it was what I wanted. I was a member of the Congregationalist church but not in sympathy with its teachings. I longed for something better. I thank God that I have it now. I am resting in Jesus and I am trying to let others know of the better way. My little book has been out a good share of the time, and it has been the means of setting some to thinking. I am all alone in this way of thinking, not even my husband sympathizes with me, and I suppose that I am considered very singular, but I am willing to suffer for the truth's sake. The papers that I received for distribution I have sent to those I thought would read and think too. Being an invalid, I seldom get away from home, so I do not know what effect they had. After having done all that lies in my power I am willing to let it rest in God's hand. I am nearly sixty years old, and am glad that I have found the truth even at this late hour. I ask an interest in the prayers of God's people, for I do believe in prayer. I want to be found among the faithful, not only on account of a future reward, but for the joy it gives me here to know that I am doing God's will.
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, __________.
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,
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
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.
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.
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 1877--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.
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.
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.
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.
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.
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`.
"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
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.
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.
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.
"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 giveth life." `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
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.
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