The Watchtower, June 1, 1888
VOL. IX. ALLEGHENY, PA., JUNE, 1888. NO. 10.
Zion's Watch Tower
AND
HERALD OF CHRIST'S PRESENCE.
PUBLISHED MONTHLY.
TOWER PUBLISHING COMPANY.
BUSINESS OFFICE: No. 151 Robinson St., Allegheny, Pa. C. T. RUSSELL, EDITOR.
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.
TERMS:--FIFTY CENTS A YEAR, POSTAGE FREE. Including special number (Millennial Dawn, Vol. I., paper bound) seventy five cents. Remit by draft, P.O. Money Order, or Registered Letter, payable to C. T. RUSSELL.
FOREIGN TERMS.
Three shillings per year. Including "Special Number," four shillings. Remit by Foreign Postal Money Order.
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`.
Entered as SECOND CLASS MAIL MATTER, at the P.O., Allegheny, Pa.
PLENTY of Missionary Envelopes now: 25 for 10cts. or 100 for 35cts. or 300 for $1.00. "Tell the whole world the blessed tidings."
"ARP TRACTS" FREE, in any quantity, postage paid by us, to those who will promise a proper distribution of them. In ordering say what quantity you can judiciously use.
THE CHURCH at Allegheny City, still meets every Lord's-day in the "upper room" No. 101 Federal St. We have a general class for Bible study at 2:30 P.M. and preaching at 3:30 P.M. Brother Zech addresses the German friends in the same place at 10:30 A.M. Friends of the cause are always very welcome and are requested to make themselves known before or after service.
DAWN TO COLPORTEURS.
By the name Colporteurs, we designate those noble Brethren and Sisters, who leaving other pursuits, and other forms of ministry, are devoting all their time to spreading the truth, in that form which has been most successful--namely selling the paper bound edition of MILLENNIAL DAWN Vol. I. To enable this work to go on largely, it was found necessary to reduce the price of the book to the popular price of 25cts. per copy--for any quantity.
In order to provide for the expenses of these Colporteurs an allowance of 10cts. per copy was made to them as "expense money" from the TOWER TRACT FUND. (A general fund consisting of voluntary donations of those who have themselves been blessed by the truth, for the spread of the same in any and every way). And this allowance or discount of 10cts. for expense was afterward extended to others who do not and cannot give all their time to this kind of preaching but who give some one day each week or an hour or so each day; and also to some whose special opportunities are favorable to loaning and giving away the books, but not for selling.
Experience has proved that many of those who give all their time to the work and depend on the expense money entirely, cannot make it meet all their expenses of travel, lodging, clothing, food, etc. Some, very desirous of rendering this service of the truth and who tried it, have been obliged, in order to "provide things honest in the sight of all," to go at other work on this account and give but the fragments of their time, instead of all, to the work with which their hearts are filled. For this reason the TRACT SOCIETY has decided to hereafter allow all those Colporteurs (who are devoting all of their time to the work) to have 12-1/2cts. per copy, but others not devoting all their time, 15cts. per copy. These special terms are however restricted to such persons as are subscribers to Z.W. TOWER, as it costs us extra postage to all who are not subscribers.
We trust that this arrangement will enable a larger number than ever to give all their time in the work. The harvest is truly great, but the laborers are comparatively few. While praying the Lord of the harvest for more laborers, let us all do with our might what our hands find to do.
ABOUT TRACTS.
We receive many suggestions about tracts. Many readers wish that they had something that in few words would state clearly the truth on all subjects. We attempt no such brief statement of so large a subject, knowing it would be unwise. Because with the many errors and prejudices filling the hearts and minds of God's children, such condensed food would be too strong. So long as prejudice remains the truth seems ungainly and unreasonable, and only a gradual meeting of the objections and a gradual showing of the beauty and reasonableness of the truth, can bring conviction and overthrow the power of prejudices favoring papal errors received in early training and supported by popular sentiment.
For this reason we purposely avoid all such condensed statements, knowing from experience that they never convert any from error to the truth. They would appear strong and incontrovertible and convincing to you, because your eyes are opened, but to others whose eyes are closed they would merely seem to be another creed--your opinion added to the general confusion already existing.
We believe, and to us experience proves, that the plan we do pursue is the best; namely to treat God's Plan of the Ages comprehensively and connectedly, as for instance in DAWN VOL. I., and to use something brief and pointed like the "Arp Tracts," which implies much but does not attempt to present the proofs, to call attention to and introduce DAWN to such as have an ear to hear.
Those whose interest is not awakened by reading this little tract, are too fast asleep to do anything with at present-- the political, financial and ecclesiastical thunderings of the "day of wrath" and the crashing and falling of Great Babylon will awaken them and liberate them by and by,--then they will be interested.
Those whose interest is sufficiently awakened and who are honest enough to concede the inconsistency of their own and other so-called "orthodox" views, will get DAWN and read it and be blessed and comforted, and truly turned from the darkness of error to God's light of truth. The dishonest, who like the Pharisees of old, say that they see, when in their hearts they know that they are "blind, and cannot see afar off" and can neither understand nor apologize for the character and plan of God which they profess to believe and call great and grand,--these are not now worthy of the truth which is only for the truth-hungry. By and by they will get honest enough to receive the truth or else be cut off in the second death as those who make and love a lie.--`Rev. 21:27`; `22:15`.
In this matter of tracts, as well as in all things, our zeal should be according to knowledge, and we should as our Lord said, be wise as serpents and harmless as doves. Wise in our doing of good, as the serpent is crafty for evil.
For similar reasons we prefer to use special numbers of the TOWER, and thus introduce the reader to several phases of truth, rather than publish special articles as tracts as some occasionally suggest.
VIEW FROM THE TOWER.
Some of our readers may have felt that the View in last month's TOWER was too severe an arraignment of the land-lord system of the old world, that we should not have intimated that the majority at least of the present aristocratic land-holding class are the descendants of robbers who took the land from the people.
We feel however that we did not draw too dark a picture of the injustice; and in fact that the truth on the subject is rarely stated for fear of offending those high in influence, or their friends. It may be claimed by some that the peasantry were more happy years ago when they were without educational advantages, ignorant, etc., and virtually bought and sold with the land. This may be true in many instances, and so too, no doubt, many of the negroes once slaves in the United States were happier and better provided for in slavery, than now that they are their own masters. But the principle involved is that the freedom is needful to the development of the human mind and of self-control and progress in general toward the true ends of human existence.
We were reasoning of righteousness, not of temporary expediency as viewed by narrow minds from a selfish standpoint. We reasoned too, of "judgment to come," and that speedily now, for we are in the beginning of the great Day of Judgment --the Millennial age, in which judgment shall be laid to the line, and righteousness to the plummet (`Isa. 28:17`); in which, too, the unjust shall receive a just recompense there-for. Though it may be claimed for the masses, that "ignorance was bliss," it can be claimed no longer. Soon this and similar wrongs will bring the great time of trouble foretold in Scripture. Let all the saints scrutinize closely, every act of dealing and relationship with each other and with the world; let us make certain that justice prevails in every instance--that we do to others not differently from what we would wish them to do to us if our places were changed--making sure to err, if at all, on the side of benevolence. And if we are among those suffering injustice, we, above all others, must be patient and forbearing, not seeking to recompense evil for evil, but call to mind the words of the Apostle --Avenge not yourselves dearly beloved but rather let your wrath give place to sympathy and pity, remembering that it is written, "Vengeance is mine I will repay saith the Lord." Our condition is far different from that of the poor world. If we suffer losses or injustice in earthly matters, let us remember that to us those things are already counted "loss and dross." (`Phil. 3:8`.) We have our real
heart-treasures, grand and precious reserved in heaven for us; we have the comfort of the Scriptures, while they have naught but earthly joys and comforts in the present life, and often few of them (and often fears for the everlasting future) and no wonder if they cling to their little all, and sometimes try and get yours and feel restless. We can well afford to be patient indeed. And patience in earthly matters on the part of the consecrated, will go far toward impressing the hearts and watering the seeds of truth concerning God's glorious Plan of the Ages, which from time to time we may be able to drop into aching hearts.
Our statement of last month that the few hold the titles to the lands of the old world is amply borne out, by an exhaustive and able article entitled "Landed Income and Landed Estate," in the London
Quarterly Review. It gives very full statistics relative to the ownership of the soil of Great Britain and Ireland, showing that three-fourths of the land is owned by 58,170 persons, showing an average of 6,576 acres to each person. These figures include none with a less acreage than 380 acres, and twelve thousand of them average over 16,000 acres each. And from such facts the writer draws the sensible conclusion:--"It is of importance to the country, and of pressing importance to landlords, if they wish to be secure from confiscation and pillage in the future, that the land-owning class should be increased."
We print below a clipping from the Pittsburgh Times, referring to the eviction of some of the poor of Scotland, which is valuable, as showing that worldly men no less than ourselves see these wrongs and are bold enough to speak the truth on the subject. Alas! that self-interest should close the eyes and mouths of so many.
MEN WHO HAVE NO RIGHTS.
"Twenty-five families of honest Scotch people, escorted by Highland pipers, playing funeral dirges, to the ships which were to take them into exile! That was a picture presented at a port in the Hebrides, and is a striking example of the workings of the British land system. These people were not sent into exile for any crime, but simply because they could not pay the rent demanded for the land stolen from their ancestors.
"In the Scotch Highlands we see the system of a landed aristocracy in its worst forms. Under the old clan system the land belonged to the tribe and was divided afresh at the accession of each new chief, the chief taking his share like the other members, but exacting nothing from his subjects but civil obedience and military service. After the second Jacobite rebellion in 1745 the process of dissolution of the old clans, which had already begun, was completed. The chief was transformed into the landlord, the land of the clan into his property, and the members of the clan into his tenants. Under the old system a man who was disabled from personal service in war paid for exemption in cash or in kind. These payments under the new system became the rule and were called rent. Thus the landlord system was established.
"The old independent chieftains, living in simplicity with their clans as with a big family, were now transformed into bewigged autocrats, fluttering around the court in London and only going to their Scotch estates to hunt in the autumn. Those estates were left in charge of stewards, whose fidelity was measured by the amount of rent they could grind out of the tenants. As the rage for hunting increased the landlords came to consider their Scotch estates valuable only as shooting preserves, and they frequently leased their shooting rights to rich Englishmen.
"Then began the "clearing" of these estates, in which the Duke of Sutherland was the first. Wide valleys and hillsides dotted with the dwellings of the humble crofters were cleared of their human habitations and again made into a wilderness whose only inhabitants were deer and grouse, pheasants and foxes. The most productive use to which the land was put was sheep raising. The human inhabitants were driven off to America and the colonies, or to the sea-port towns, where they gained a miserable subsistence by fishing. Some refused to leave the homes where their ancestors had dwelt for centuries. Their dwellings were burned from over their heads and the bailiff drove them out. Thus, while the American backwoodsman was clearing away the forest from the fertile plains and bringing them under the domain of man, the British landlord was clearing away the human inhabitants of the Highland valleys and making them again a howling wilderness, where only the wild beasts roamed.
"Of late years the growth of population has created such a demand for the small patches of lands which the lords still left their tenants to live on, that their rents have steadily risen until the crofters could not force a subsistence from the soil. Then they refused to pay the rent, resisted those who came to exact payment and were only dragooned into submission by military force. But popular sympathy had been aroused on their behalf throughout the British Empire, and their few champions in Parliament demanded that the law should be changed so that such abominations might cease. The Tory Government said it could not do this, but admitted that the case of the crofters was a hard one and made an appropriation to enable them to emigrate to Manitoba. Those twenty-five families who left the Hebrides to the mournful music of the bag-pipes were the first of the exiles. They leave the homes of their ancestors to carve out new homes in the wilderness and leave the land, which, according to their old laws belongs to them, in possession of the robbers whom the English Government protects.
"What feelings towards the English Government will these people carry into exile? Will their hearts be burning with loyalty to Queen Victoria because her Government paid their expenses, or will they be burning with hatred against the country which exiles the poor and industrious to feed the vices of the rich and lazy?"
EXTRACTS FROM INTERESTING LETTERS.
Macedonia European Turkey.
MY DEAR BRO. IN CHRIST:--My hands are filled with work. Many here are interested in the truth. Am preaching now in Bulgarian, which is a Turkish language. During the three weeks that passed, I had from 150 to 200 hearers, and many others came while there was no room to receive them. I rented a larger house for meetings and I expect to have three more houses where I can preach the truth.
Turks, Jews, Bulgarians and Macedonians are much interested in the truth. Pray for us in Macedonia.
From Bulgaria I had calls to go and preach the "one faith," with the "one hope." In Sophia, the Capital city of Bulgaria, I have baptized two.
Love to all far and near. With Christian salutation and greeting to you and your wife, I am yours in Christ.
Basil Stephanoff.
Reynolds Co., Mo.
MY DEAR BROTHER:--Please indulge me, a little. I had a copy of "ZION'S WATCH TOWER" (Oct. 1886) handed me the other day by Mr. Cobb. I am wonderfully well pleased with it. It has brought certain strange things to my eyes, that I have been for years desiring to look into. I have toiled many long years as a minister under the Baptist banner. The more I study the Scriptures, and the better I understand Baptist Theology and discipline, the less I esteem them.
For years I have fought the palpable, absurd and inconsistent doctrine of eternal punishment. I am now 71 years old and unable to work; but thank God, I can talk yet, if I can't work; and when I speak, I wish to speak the truth; but feel confident I cannot do it under my confused conditions. I need a kind hand to lead me out. If you please send me the TOWER, I will use it to the best of my ability, and will undertake to pay you for it during the year.
I am fraternally yours in hope of eternal life. D. M. Lee.
Wayne, Ind.
DEAR BRO. IN CHRIST:--I have long desired to write to you, and I can no longer refrain, feeling assured that you will be glad to hear from those who have participated in the celebration of the Passover of the Lamb. There were only three of us--and three others were present.
A solemn awe seemed to pervade every soul present, and the intervals of silence seemed audible with the words--God is here. I never felt before how deep the significance of this ordinance. One gentleman, who was present, afterwards remarked he had never witnessed such an impressive service of the Lord's supper. I am told, he seems awakening to a knowledge of the Truth.
I have absented myself from the Christian church of which I am a member, for many months, and shall soon ask that my name be erased from its books. The "FOOD" and "TOWERS" supplied me by my friend, Mrs. Foster, and the "DAWN" presented me by Mrs. Turner, came to a hungry, thirsty, and deeply bereaved soul. I had already turned from the world, from whence all I loved best, seemed to have been rudely taken away. I was reaching out in the darkness, trying to trust in the terrible God which Orthodoxy had presented; and I think I did trust. But these precious books discovered to me such perfect harmony in the sacred Record, such beauty in God's great Plan, such boundless love for all his creatures, having actually planned to bring every soul into the full light of the Gospel--if not in this age, then in the next, when Christ and his saints will come in power and glory to "perfect" them. My poor father, clinging to human traditions, is much perplexed, when I ask him, to whom the call is given? and why God made the promise to Abraham, that "in his seed, all the families of the earth should be blessed," without making any exception or qualification?
He makes much ado about my "fatal mistakes," but he will not always be thus blind, and I can wait, feeling sure it will not now be long,
"When the shadows, weary shadows,
Shall forever pass away."
In renewed strength and hope, praying for heaven's blessing upon your labors, I remain, Yours sincerely,
MRS. S. C. H__________.
Bristol, Fla.
BRO. RUSSELL:--Please send 80 DAWNS as soon as convenient. Send all the Arp slips you can spare. I inclose twelve dollars ($12.00). I have sold 73 of the 120 sent. Among the buyers are three men who represent their counties in the state capitol, two M.D.'s, two Lawyers, three or four Infidels, one General and Ex-Governor, two Baptist ministers, two Methodist ministers and one Presbyterian minister. One of the Methodist preachers told me he would not part with his book for fifty dollars and be forced to do without. Although he has read from his boyhood days until he is a white haired man, he never saw or read a book so full of information. Some of the Infidels have said, that it is the clearest and most powerful reasoning they ever saw. They have been close readers and had been for a time close students of Ingersol's lectures. I take each name and address carefully so that I may know who to visit specially when VOL. II. is ready. The Lord bless you my brother.
J. C. G__________.
Brooklyn.
C. T. RUSSELL. DEAR SIR:--A year has passed since I had the joy of reading the first No. of the Z.W. TOWER, and ever since I have desired to write you a few lines, and more so after reading "MILLENNIAL DAWN." I was born in Iceland, but came to Copenhagen [Denmark] when a boy [1869], and to America 1880. I was brought up a Lutheran, but was converted in 1884, and ever since I have been an honest seeker of the truth. I prayed the dear Lord to send me light, that I might know his way; and I thank God, my eyes have been opened, to behold his wondrous truth. All the glory and praise be to him. I am not able to pen the feelings of my heart, but I am glad to say that I am at the Master's feet learning from him.
I had the pleasure of being at two of Bro. Blundin's meetings in Brooklyn. It was a feast to my soul. I feel that God wants me to tell the "good tidings of great joy" to all whom I know, but so few will
accept of it.
I would be glad to have some "Arp Slips" to distribute. I am, Sir, Yours at Jesus' feet. T. B__________.
[It refreshes our hearts to get such letters of rejoicing in the light of truth. How surely the truth is reaching the truth-hungry of every nationality! The Master's words (`Matt. 5:6`) are proved true by almost every mail. We cannot tell you how much we should enjoy answering every such letter, if time and the general welfare of the Lord's work permitted. We are glad to read your letters, though we cannot answer each separately. Accept the TOWER articles as our answers to your welcome letters please.--EDITOR.]
Oceana Co., Mich.
DEAR BRO. RUSSELL:--I have just finished the canvass of the village of Hart, and I write this to let you know the result. I sold 32 copies of paper bound MILL. DAWN. I am not proud of my success as a canvasser. I expected to make a better showing, but at the same time I am thankful to be able to do something, be it ever so little, for the Master. I am in hopes it may be the means of bringing into the field some more laborers who will be more and better fitted than I am to perform harvest work. I have been greatly cheered while going from house to house, by realizing more clearly that in this way I am privileged to preach the glad tidings to the meek, "to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound," etc.
Glory to Jesus, this is indeed the everlasting Gospel that is to be preached under the whole heaven.
At Hart I discovered that another laborer had been in the field before me. I learned that he was a peddler by trade. He had only a cloth bound sample with him, and took some orders to be delivered in June. When I got back to M. I met him and introduced myself, and the acquaintance was pleasurable to us both. He told me that he had got the book from a friend in New Buffalo, and becoming convinced of its truth, he, in connection with his regular business, takes what orders he can. He apologized for working on my territory, but I assured him I was glad to know that the Lord had sent another laborer in this part of the field, and wished him God speed in his labors. He impressed me as being a true brother in Christ. He has his book well marked and underlined, and says it is worth its weight in gold. I advised him to procure some of the paper bound DAWN, and I hope he will.
Praise the Lord his work is bound to increase and multiply. When a man becomes filled with the true spirit of the Gospel, he cannot keep still about it, but wherever he goes he tells the grand old story. I enclose order for $4.50 for 30 more books less expense money.
Your Brother in Christ. T. B__________.
Day, Md.
TOWER PUBLISHING CO.--Gentlemen: For a quarter of a century I have looked with no very limited degree of apprehension to the coming of the present social troubles, as the inevitable result of cause and effect; and have long believed that this turmoil and strife would be the birth-throes of the good time coming. With an anxious desire to look into these things, I have threaded the meanderings of various not well defined theories, broken here and there by the inconsistent and absurd; but the labyrinthian mysteries of God's plan in its beauty of conception, wisdom of design, harmony of operation, and grandeur of results, are followed and mapped out in the "Plan of the Ages," as set forth in "MILLENNIAL DAWN," more in accord with the inspired writings, and more consistent with that plan's component parts, than in any work I have read.
I would say to all, read the book and think; and he that hath an ear to hear, let him hear what the spirit saith.
D__________.
THE CHURCH OF GOD.
"Zion, arise, break forth in songs
Of everlasting joy;
To God eternal praise belongs,
Who doth thy foes destroy.
Thou Church of God, awake, awake,
For light beams from on high;
From earth and dust thy garments shake,
The glory's drawing nigh.
"To raise thee high above the earth,
God will his power employ;
He'll turn thy mourning into mirth,
Thy sorrow into joy.
In shining robes thyself array,
Put on thy garments pure;
Thy king shall lead thee in the way,
That's holy, safe and sure.
"In thee, the Lord shall place his name,
And make thee his delight,
And place on thee a diadem,
Divinely fair and bright;
And thou shalt be the dwelling place
Of him that reigns above.
Yes, thou shalt be adorn'd with grace
And everlasting love.
"The joy of nations thou shalt be;
A bright and shining light;
For God is in the midst of thee,
To keep thee day and night.
He'll bring thy wandering children home,
And gather those without;
And with a wall of jasper stone,
Will guard thee round about.
"Arise, O Zion, praise thy King,
And make his name thy trust;
With joy and triumph loudly sing;
For he is true and just.
O Zion, sing with truthful voice,
Thy great Redeemer's praise;
In his almighty power, rejoice
Throughout eternal days."
EVERLASTING PUNISHMENT.
One who has read, evidently with care, the articles "About Hell" which appeared in the Jan., Feb. and March TOWERS of this year, and who seems convinced of the falsity of the ideas generally attached to the translations where the word hell occurs in our common versions of the Bible, writes to us thus:--
Suppose that you are right in all that you say about the meaning of the original Greek and Hebrew words translated hell in our English Bibles; suppose that, as you show, those original words never meant, nor were intended to convey the idea of a place of everlasting torment, is there not proof of such a punishment for the wicked in other Scriptures aside from this word hell entirely? For instance, consider the statement of our Lord in `Matt. 25:41 and 46`. Even if we shall admit that, as you claim, that parable of the Sheep and Goats applies to the Millennial age, "when the Son of man shall come in his glory and sit upon the throne of his glory," and even though we admit your claim, that the separating between the sheep and goats is a gradual work which progresses throughout that thousand-year-day of Judgment, or trial; after admitting all that, as we must, does it not seem evident from `verses 41 and 46` that the finally incorrigible will be tormented forever, some place? No matter how much our finer sensibilities might revolt at the thought, must we not in candor admit that our Lord taught this in these verses, and also in `Rev. 20:10`?
I am acquainted with the Greek, and know that the words rendered "everlasting" and "eternal" in `Matt. 25:41,46` are from the Greek root aion, and I admit that it does not always mean never ending like our English word everlasting, but rather has the meaning of lasting without the ever: but, in this case, `verse 46` shows the lasting life of the righteous or sheep class in contrast with the lasting punishment of the wicked or goat class; and the contrast seems to teach that the punishment of the one class will be as long lasting as the reward of the other. If I fail to reason correctly in this, I pray you in God's name help me: for I desire the truth and the truth only, and fain would if I could, see that everlasting torture is no part of the divine plan and that it is not taught in the Word of God. Your articles on hell are powerful and almost convincing; and if this my last objection, can be cleared away thoroughly, I shall praise God and worship Him as never before.
OUR REPLY.
It affords great pleasure to answer one so evidently honest; and seeing you are hungering and thirsting after truth, we make no doubt that the answer to your questions will be satisfactory and conclusive, God helping us.
We are glad to note that the Brother has the correct understanding of the Greek word aionios, that it means lasting; but we shall take no advantage of this and for arguments sake shall treat it as meaning everlasting,--unending punishment to the one class and unending life to the other.
The everlastingness of the punishment being thus quickly disposed of, it leaves only one point open for discussion, namely, of what sort or kind will the punishment be? Take your Concordance and search out what saith the great Judge regarding the punishment of willful sinners who despise and reject all his blessed provisions for them through Christ? What do you find? Does God there say,--All sinners shall live in torture forever? We do not find a single text where life in any condition is promised to that class, but on the contrary, we do find scores of passages which in so many words declare that the punishment of this class will consist in the blotting out of their existence in the second death. Those who, after the full opportunities of the Millennial Kingdom, fail to conform themselves to the law of the spirit of life, cannot have life at all. God's declarations assure us that he will have a clean universe, free from the blight of sin and sinners, when the plan of redemption has separated the sheep from the goats.
But while we do not find one verse of the Bible to say that this class can have life in torment or in any other condition, we do find hosts of passages teaching the reverse. Of these we merely give a few as samples--"The wages of sin is death." (`Rom. 6:23`.) "The soul that sinneth it shall die." (`Ezek. 18:4,20`.) "All the wicked will God destroy." (`Psa. 145:20`.) The wicked shall "perish," shall be as though they had not been, etc. (`Psa. 37:20`; `Job 10:19`.) Thus God has told us plainly of what sort the everlasting punishment of the wicked shall be--that it will be death, destruction; and He never said one word about a life of punishment.
The false ideas of God's plan of dealing with the incorrigible taught us from our cradles, ever since the great "falling away" came, which culminated in Papacy, is alone responsible for the view generally held, that the punishment provided for willful sinners is a life of torture, in the face of the many clear statements of God's word that their punishment is to be death. Hear Paul state very explicitly what the punishment is to be. Speaking of the same Millennial Day, and of the same class, who despite all the favorable opportunities and the fullness of knowledge then, will not come into harmony with Christ, and hence will know not God and obey not, He says--"Who shall be
punished." Ah yes! but how punished? pray tell us Paul. And Paul does tell us how: They "shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power." --`2 Thes. 1:9`.
Thus the meaning and reasonableness of this statement concerning everlasting punishment, is readily seen when we look at it from the correct standpoint. The fire of the parable by which the punishment [destruction] is to be accomplished, will not be literal fire, for it is as much a symbol as the sheep and the goats are symbols. Fire here as elsewhere symbolizes destruction, and never in any sense preservation.
We might well leave this subject here and consider that we have fully shown that the everlasting punishment of the goat class will be destruction; but we must not fail to direct attention to one other point which clinches the truth upon this subject. We refer to the Greek word kolasin translated "punishment" in `verse 46`; its signification is,--to cut off, or prune, or lop off, as in the pruning of trees, and a secondary meaning is--to restrain. Illustrations of the use of kolasin can easily be had from Greek classical writings. The Greek word for torment is basinos, a word totally unrelated to the word kolasin used in this case.
Kolasin the form of the word used in `Matt. 25:47`, occurs but one other place in the Bible, viz., `1 John 4:18`, where it is improperly rendered torment in the common version, whereas it should read, "Fear hath restraint." Those who possess a copy of Prof. Young's Analyt. Concordance will see from it that he [a ripe scholar and a Presbyterian] gives as the definition of the word kolasis (page 995) "pruning, restraining, restraint." And the author of the Emphatic Diaglott, that valuable translation of the New Testament, after in `Matt. 25:46` translating kolasin by the words "cutting off," says in a foot note: "The common version and many modern ones render kolasin aionioon, EVERLASTING PUNISHMENT, conveying the idea as generally interpreted of basinos, torment. Kolasin in its various forms only occurs in three other places in the New Testament:--`Acts 4:21`; `2 Pet. 2:9`; `1 John 4:18`. It is derived from kolazoo which signifies, 1. To cut off; as lopping off branches of trees, to prune. 2. To restrain, to repress. The Greeks write,--"The charioteer (kalazei) restrains his fiery steeds." 3. To chastize, to punish. To cut off an individual from life, or from society, or even to restrain, is esteemed as a punishment; hence has arisen this third or metaphorical use of the word.
Now consider carefully the text, and note the antithesis or contrast shown between the reward of the sheep and that of the goats, which the correct idea of kolasin shows;--the one class goes into everlasting life while the other is everlastingly cut off from life--forever restrained in death. And this exactly agrees with what the Scriptures everywhere else declare concerning the wages or penalty of willful sin.
Consider for a moment the words of `verse 41`: "Depart from me ye cursed [redeemed by Christ from the Adamic curse or condemnation to death once, but now condemned or cursed, as worthy of second death, by the one who redeemed them from the first curse]--into everlasting fire [symbol of perpetual destruction] prepared for the devil and his messengers" [servants]. This "everlasting fire" is shown in `Rev. 20:14` to be the second death, destruction.
Remember that this is the final sentence at the close of the final trial--at the close of the Millennium. And none will then be servants of Satan ignorantly or unwillingly, as so many now are; for the great Deliverer, Christ, grants a Jubilee, and sets all free from the weaknesses and besetments within and without, which now prevail as a result of Adam's fall,--from which he has redeemed all by his own precious blood. These "goats" who love evil and serve Satan, are the messengers ["angels"] of Satan, for whom with him, and for no others, God has prepared the everlasting destruction--the second death, here symbolized by fire.
Turn next to `Rev. 20:8-10`. This is another symbolic presentation of the same cutting off from life mentioned above; it applies to the same class of wilfully wicked, at the close of the thousand years of instruction and restitution under Christ's government while evil is bound. At the close of that reign of righteousness evil will be permitted to again break loose in the world in some form, to test* the multitudinous population of that time and to lead into outward opposition all who at heart are rebellious toward God. The fate of these is clearly shown in `verse 9`: --Fire will come from God out of heaven and consume them. Consuming fire and devouring fire all can appreciate, except their eyes be holden by false doctrine and prejudice; and no one ever knew of a preserving fire; and as fire never preserves but always consumes, God so uses it here as a symbol of utter destruction, the second death.
`Verse 9` settles the matter concerning the goat class: they will not be preserved, but devoured or consumed in fire. This being the case, `verse 10` cannot refer to these human beings. Hence the question narrows down to this, Will Satan and a false prophet and a beast be tortured forever? and does this verse teach this?
We answer in God's own words, "All the wicked will He destroy." Concerning Satan, the arch enemy of God and men, God expressly advises us that he will be destroyed, and not preserved in any sense or condition.--See `Heb. 2:14`.
About this wonderful Beast, and the False Prophet which wrought miracles before him, the account of whose doings is so prominent in this book of symbols, (`Rev. 19:20`; `16:13,14`; `13:11-18` and `20:14`.) we can now only say that they are symbols, and not really a beast and a man.
The Beast and Prophet are symbols of false systems, which during the Gospel age have deceived and led astray. These systems will be cast into a great consuming trouble in the close of this Gospel age. The torment of those systems will be aionoin i.e. LASTING. It will continue as long as they last, until they are utterly consumed. So at the end of the Millennial age the system of error which will then manifest and lead to destruction the "goats" will also be consumed. That deceiving system, (not specified as to kind, but merely called Satan, after its instigator), will be cast into the same sort of trouble and destruction in the end of the Millennial age, as the Beast and False Prophet systems are now being cast into, in the end of the Gospel age.
We hope at some time to present the interpretation of these symbols of Revelation so that all may see clearly that the systems represented by the Beast and False
*The statement of `verse 8` should be understood to apply to the testing of all. How many will follow, as servants of Satan, we are not informed, but we may presume they will be comparatively few.
Prophet, are now going into the fire of trouble which shall torment and ultimately destroy them. But, meantime let us say to those who cavil, that it illy becomes them, after the whole Bible is shown to be against them, to attempt to support the doctrine of everlasting torture by a few words in a verse, the remainder of which they do not pretend to understand, and in a chapter whose other verses are confessedly dark to them, and in a book of symbols, which they claim is so sealed by God, that they cannot understand it.
Our Brother does not mention `Rev. 14:9-11`, but concerning it we here incidentally remark, that all will at once concede that if a literal worshipping of a beast and his image are meant in `verse 9`, then few if any in civilized lands are liable to the penalty of `verse 11`; and if the beast and image, and worship, and wine, and cup are symbols, so also are the torments, and smoke, and fire, and brimstone.
Permit us to express the hope that our Brother may be freed from the bondage of fear, and more fully acquainted with the gracious designs of our Heavenly Father as portrayed in his Plan of the Ages: and that he may not only be brought into closer fellowship and sympathy and love, but also quickened and energized as an ambassador for him, realizing the grandeur of the "ministry of reconciliation" which he hath committed unto us.--`2 Cor. 5:18,19`.
FIGHT THE GOOD FIGHT.
"Fight the good fight of faith, lay hold on eternal life whereunto thou art also called."--`1 Tim. 6:12`.
If we are naturally combative, we may see, or think we see cause for a continual warfare from the cradle to the grave, and a little warping of sound judgment may give this disposition a seeming religious turn and deceive such a one into the idea that he is fighting the good fight above referred to, when in reality he is only cultivating a quarrelsome disposition, out of harmony with that spirit of meekness and temperance which is a most essential feature of the Christian character. Again, many of an opposite disposition are inclined to ignore the fact that the Christian life is to be a warfare, and to regard only those scriptures which counsel meekness, forbearance, patience, gentleness, etc.
Here are two extremes, both of which must be guarded against; and in order to help us to rightly judge and balance ourselves,
the Apostle recommends us to mark, to observe closely, those who walk circumspectly, according to the rules laid down in the Scriptures, and counsels us to beware of the influence of those who do not so walk: "For," he says, "many walk of whom I have told you often, and now tell you even weeping, that they are enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is their shame, who mind earthly things," which they covenanted to sacrifice.--`Phil. 3:17-19`.
Let us then mark some worthy examples that we may see how they ran for the prize and notice if there is any indication that they ran successfully. First, we mark the perfect example of our Lord, our leader and forerunner, in whose footprints we are invited to follow. We notice that his course in the "narrow way" of sacrifice, began with an entire consecration of himself to the will of God. His consecration was made with simplicity and sincerity, and included all that he had--"Lo I come to do thy will O God." (`Heb. 10:7`.)
He did not say, Father, I will give thee a tithe of my time, my service, and my means, and retain the remainder for myself and for the pursuit of my own ambitions and plans. He did not say, Father, I have chosen this or that special work, and I trust thy blessing will attend it. He did not say, As far as I understand thy will, Father, I am willing to do it--with the implication that if the Father should ever ask anything too severe, or seemingly unreasonable, he might change his mind. No, his consecration was simply to the doing of the Father's will, whatever that will might prove to be. And then he earnestly applied himself to the study of the Law and the Prophets, that he might know the will of God concerning him. When tempted to change his course he replied, "How then shall the Scriptures be fulfilled, that thus it must be"..."The cup which my Father hath given me to drink shall I not drink it?" (`Matt. 26:54`; `John 18:11`.) He laid aside his own will and carried out the will of God, though it cost him privation at every step and finally a death most painful and ignominious. From this course of sacrifice he never wavered even for a moment.
That was a grand character for our imitation. Yes, but, says one, Our Lord was perfect and therefore could do the Father's will perfectly. Very true; we are thankful and rejoice in this, for had he not been perfect he could never have redeemed us; yet we needed also just such an example; for however imperfectly we, like school children, may succeed in imitating the copy, we need to have a perfect copy.
But while Christ was much more to us than a perfect example for our imitation, which under our present infirmities we cannot fully duplicate, we have other examples furnished among brethren of similar infirmities with ourselves. Let us mark them, and see how they followed the Master. There was Peter with his quick impulsive nature, always loving, yet so vacillating--now defending his Master at his own peril, and again disclaiming and denying him; now boldly contending for the faith, and again compromising with Jewish prejudices, calling forth and justly meriting Paul's faithful reproof. Yet rightly exercised by reproof and discipline, and endeavoring to rule himself, his Christian character ripened and beautified from year to year as evidenced by his grand and noble epistles to the church, written by inspiration and handed down from generation to generation for nineteen centuries; and he had many evident marks of the Lord's loving approval. Before he had time to express in words his regret of his denial of the Lord, he was assured of his acceptance with him and of the continued favor of feeding his sheep; for the Lord knew the sincerity of his love and that through weakness and fear he had sinned. Mark too, Peter's affection for his "beloved brother Paul" (`2 Pet. 3:15,16`) who had so plainly reproved and rebuked him; and for the Lord, who had said "Get thee behind me Satan (adversary): thou art an offence unto me; for thou savorest not the things that be of God, but of men. (`Matt. 16:23`.) Poor Peter; it was an up-hill road for him, but he seemed to consider and appreciate his own weakness and to put his shoulder to the wheel in a more determined effort to overcome the propensities of his old nature, and to cultivate the graces of the Christian character.
But did he finally overcome? and was he accepted as one of that glorious company which shall constitute the Bride of Christ? Yes truly; for the risen Lord himself declared that his name is written with the others of the twelve apostles in the very foundations of the heavenly city, the New Jerusalem, the Kingdom of God. (`Rev. 21:14`.) See what poor weak Peter gained by his meekness and patience under painful discipline.
Paul was a stronger character by nature. He had evidently made a life-business of ruling himself, though he was naturally positive and firm; and when the truth reached Paul he had a great advantage at once, both in his natural disposition, and in his early culture, so that he could walk more firmly and steadily; and using all his energy in this direction he furnishes a noble example for our imitation of steadfastness and endurance, of untiring zeal and sincerest devotion. See and ponder well, `2 Cor. 11:23-33` and `12:10,15`.
John was loving, gentle, and meek naturally and that very disposition would make it difficult for him to sever the many ties of human friendship which such dispositions always draw about them. Yet John was faithful to his Master regardless of the human ties. He was a patient faithful teacher of the doctrines of Christ, and willingly suffered banishment to the lonely isle of Patmos for his faithful witnessing to the truth.
And similar was the course of all the apostles: they were bold faithful advocates of the truth, and examples of its power to sanctify them wholly, as they gradually grew in grace submitting themselves to its transforming influence. They were men of similar and varied dispositions like ourselves. Mark those who so run and do likewise. Our Lord marked these, and kept a careful record of their course judging them by their motives and endeavors; and he shows us that their course thus judged, all their imperfections being covered by the imputed righteousness of their Leader, was acceptable to him. They left all and followed Christ. Their all was not so very much, not any more in many cases than we have to leave, but it was their all, and so was acceptable. Peter had left his fishing business, and his friends, to travel with the Master and learn and teach the truth; he had thus given up his own will and present interests to do the will of God. And when he said to the Lord "Lo we have left all and have followed thee," the Lord did not say his little all was not worth mentioning, but he recognized it and encouraged Peter to continue to sacrifice all, with the assurance that in due time he would be rewarded. (`Mark 10:28-30`.) And so shall we all be, if we faint not; for faithful is he that hath called us, who also will exalt us in due time.
As we thus mark the course of the faithful ones, we see that their warfare was one largely with themselves. It was their endeavor to keep their own human wills down while they carried out the divine will. And even in the one case of our Lord, where the human will was perfect, it was a hard thing to do, as evidenced by his words, "Father if it be possible, let this cup pass from me. Nevertheless not my will, but thine be done."
But there is another side of this warfare which we have not yet considered, and which we dare not overlook if we would be faithful overcomers. The truth has its enemies now, as well as in the days of the Apostles, and we are set for the defence of the truth; hence the forces against which we must contend are not only those within, but also those without. To be listless and indifferent under such circumstances as surround us, is certainly no evidence that we are fighting the good fight of faith.
To fight the good fight of faith, implies, first, that we have a faith to fight for. No man can fight this good fight therefore who has not come to some knowledge of the truth--a knowledge sufficient to awaken his sympathies and enlist his energies in its propagation and defence.
Now look at the warfare on this side and see how the faithful soldiers of the cross from the beginning of the age to the present time have contended for the faith delivered to the saints. Did they calmly and comfortably rest in luxurious ease, enjoy what they knew of the truth themselves, and say nothing about it where it would cause a ripple of opposition, and then flatter themselves with the idea that their lazy do-nothing tranquility was an evidence of their growth in grace? By no means. They endured hardness as good soldiers for the truth's sake. They proclaimed it boldly, and took the consequences of public scorn and contempt, the loss of earthly friends, the sacrifice of business interests and earthly prospects, together with stripes, imprisonments, and perils to life on every hand, and met violent deaths in many cases. They not only enjoyed the glorious prospect of future blessedness, but they became active to the extent of their ability in carrying out God's plan for securing that end. Had they done otherwise they would have been proving themselves unworthy of the high honors to which they were called. And so it has been throughout the entire age, and is still.
When the great Mystery of Iniquity, or Papal system had reached the height of its power and the very depths of its corruption, and the eyes of a few faithful children of God were opened to see its
true character, noble reformers stepped out and boldly declared their convictions in the face of most violent persecution. And many other noble souls encouraged by their example, braved the same dangers and endured great hardships while contending for the truth, and gave evidence of their zeal and consecration by their faithfulness even unto death by violent hands, and unto persecution and torture of the most revolting and fiendish character.
It is well that we should consider frequently such examples, that they may serve to spur our own zeal, and that we may the more lightly esteem the comparatively light afflictions which we are now called upon to endure, in our efforts to disseminate and defend the truth to-day. We have now no bloody persecutions, though it is still true that they who will live Godly shall suffer persecution. To live Godly however, implies earnestness and consequent activity in God's service.
Remember too, that the Apostle refers to these last days of the age as the most perilous times of all. Why? Because the errors and temptations of this day come in more subtle forms than heretofore. This is emphatically the age of reason; an age of advancement in almost every direction; many are running to and fro and knowledge is increasing on every hand. And yet, human conceit and presumption is running vastly ahead of knowledge; and reason, unguided by the Divine Revelation, is falling into many foolish and hurtful errors, which are passing current among those who profess to be the children of God, who are deceived by these errors and are falling away from the faith once delivered to the saints. And though the great Babylon system is crumbling into decay, multitudinous errors, far more injurious than the formalism and slumber of Babylon, are at work, to build upon its ruins other systems of iniquity in which even the foundation principles of Christianity find no place whatever.
These errors must be met by the faithful
few who are armed with the truth,-- others cannot detect or defeat them. It is for these armed with the Sword of the Spirit, which is the word of God, to show by its profound reasonings the difference between truth and error, and that God's plan in God's way is superior to all the plans and ways of human arrangement. To escape falling into these errors, and being deceived by their subtle sophistries, and by the professions of loyalty to God on the part of the deceived deceivers who advance them, the children of God must keep close to their Father's Word, and be filled with his spirit; and when they see the truth they must be bold and fearless in its defence regardless of all consequences.
This is fighting the good fight of faith whether you are severely wounded in the conflict or not. And those who, sacrificing home comforts, etc., to scatter the truth, which read and pondered over by those who receive it, gives light and scatters darkness, are just as surely fighting the good fight of faith as if by word of mouth they were arguing with those they meet. They do it thus, much more effectually often. And such shall just as surely receive their reward and lay hold on eternal life as will Peter and Paul and other faithful soldiers of the cross,--if they faint not.
This little army of faithful soldiers, all told, is but a handful, "a little flock;" but though in numbers they are so insignificant that the hosts of the opposers of the truth fear little from their efforts, the final victory shall be theirs; and God's power will be glorified and manifested in them proportionately more. Like Gideon's three hundred picked men who feared not to face the hosts of Midian because the Lord was with them, these have but to go forth likewise, strong in faith, sounding the trumpet of truth and breaking their earthen vessels (sacrificing their human nature) that the blessed light of God's spirit may shine out; and at the appointed hour the hosts of the enemy shall take the alarm and flee. Systems of error new and old shall be turned to destruction, and, as in the case of the Midianites, each shall turn upon the other to accomplish the work of their destruction.
To have the privilege of fighting this good fight of faith and of being the Lord's chosen ones for the great work now to be done, God's children, like Gideon's army, must first be proved--tested. At first there was a host of thirty thousand with Gideon; and when all that were fearful were told to return to their homes, only ten thousand remained, and when God further tested these, only three hundred remained; a little insignificant company truly they must have appeared, not only to the Midianites, but also to themselves. Yet, God's power was made the more manifest by their smallness and weakness.
Just so it is now. No one is compelled or urged into this service. All who are fearful, whose faith in God's ability and intention to carry out his plan is not strong enough to make them bold and courageous, and in haste to go forth, anxious to sound the trumpet tones of truth, and willing to break their earthen vessels (to sacrifice themselves) in the service, have the privilege of retiring from the scene: but of course such shall have no part in the honors of the victory with the greater Captain than Gideon.
Previous to Paul's exhortation to the faithful few, to fight the good fight of faith, he gives the very wholesome advice that we lay entirely aside from us the weights of our former earthly cares etc.,--pride, ambition, discontent, money-loving, etc. We cannot grasp or hold the treasures of this life, and at the same time run successfully for the heavenly prize--"Ye cannot serve God and Mammon," and "A double minded man is unstable in all his ways. Let us then take Paul's counsel--flee these earthly things, and following after righteousness, godliness, faith, love, patience, meekness, fight the good fight of faith, and lay hold on eternal life as joint-heirs with Christ in the glory of victory shortly to be granted. If after we have consecrated our all to God, we turn to mind and seek earthly things, and glory in their possession, we are really glorying in our shame; and the end of such glory if pursued to the end, is destruction. See that ye walk circumspectly, not minding earthly but heavenly things, and not yielding to the temptations of those who walk otherwise. Thus we also shall be setting an example to others worthy of their imitation.
THE GULF AND TORMENT.
A Brother who read the exposition of the parable of the Rich Man and Lazarus in Jan'y. TOWER, would like to have an explanation of the statement, "In hell he lifted up his eyes being in torment:" also of the meaning of the gulf between them.
We thought the explanation full enough to cover these points, but perhaps it was not sufficient. We therefore answer this query publicly.
Please read the explanation given in January TOWER again very carefully. Then note that the gulf is the wide difference between the Gospel church and the Jew; the former enjoying free grace, joy, comfort and peace, as true sons of God,-- and the latter holding to the Law, which condemns and torments him. Prejudice, pride and error, from the Jewish side form the bulwarks of this gulf which hinders the Jew from coming into the condition of true sons of God by accepting of Christ and the gospel of his grace. The bulwark of this gulf which hinders true sons of God from going into the bondage with the Jew--the Law--is their knowledge, that by the deeds of the Law none can be justified before God, and that if any man keep the law (put himself under it to try to commend himself to God by reason of obedience to the Law) Christ shall profit him nothing. (`Gal. 5:2-4`.) So then we who are of the Lazarus class will not attempt to mix law and gospel, knowing they cannot be mixed and that we can do no good to those who still cling to the Law and reject the sacrifice for sins given by our Lord. And they, not seeing the change of dispensation which took place, argue, that to deny the Law as the power to save, would be to deny all the past history of their race, and to deny all of God's special dealings with the "fathers" (promises and dealings which through pride and selfishness they failed to rightly apprehend and use), hence they cannot come over to the bosom of Abraham into the true rest and peace--the portion of all the true children of faith.--`John 8:39`; `Rom. 4:16` and `Gal. 3:29`.
True, a few Jews probably came into the Christian faith all the way down the Gospel age, but so few as to be ignored in a parable which represented the Jewish people as a whole. With the end of the Gospel age, comes the end of this parable. It is now ending, and the Jew therefore is getting out of the TORMENT in which he has been for eighteen-hundred years. The torment has not only been as above described,--the torment of a law which none of them ever did, or ever could keep perfectly (except the one perfect man), but they are getting out of another kind of torment, viz., persecution. The Jew has been bitterly persecuted by Pagans, Mohammedans and professed Christians for centuries, but is now--rising to political freedom and influence gradually. And as a people they will be very prominent among the nations in the beginning of the Millennium. The vail of prejudice is being taken away as the
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