The Watchtower, April 15, 1923

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Vol. XLIV

Semi-Monthly

No. 8

Anno Mundi 6051 — April 15, 1923

CONTENTS

. ROCK OF AGES

Ctheriourelation can*’ r--■; no man lay-'<■

A PANSCM FOR ALL L.

The Principal Thing—Love (Part I) “Phileo” and “Agape”.........................

A New Tiling in the World ... _____

How We Know We Have “Agape-.... Doers of His Word..............................

Love the Begotten Ones.......................

Comprehending Christ’s Love...........

Loving One’s Brother ...........................

Love in the Family...............................

Not Loving Jesus Christ......... ......

Prayer-Meeting Text Comments.........

Ruth, The Faithful Dai ghier........

Samuel: Judge and Prophet.................

Questions and Answers.........................

Interesting Letters .............................

.115

1 16

1 LG

. 119

.. 120

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"I will stand upon my watch and will set upon the Tower, and will watch to see uhat Bay unto me, and zchat answer J'shall make that oppose me”—Ilabakkuk 2: 1.

THIS JOURNAL AND ITS SACRED MISSION

THIS journal is one of the prime factors or instruments in the system of Bible instruction, or "Seminary Extension**, now being prcscnied in all parts of the civilized world by the Watch Tower Bible & Tract Society, chartered A.D. 1884, “For the Promotion of Christian Knowledge”. It not only serves as a class room where Bible students may meet in the study of the divine Word but also as a channel of communication through which they may be reached with announcements of the Society’s conventions and of the coming of its traveling representatives, styled “Pilgrims”, and refreshed with reports of its conventions.

Our “Berean Lessons” are topical rehearsals or reviews of our Society’s published Studies most entertainingly arranged, and very helpful to all who would merit the only honorary degree which the Society accords, viz., Verbi Dei Minister (V. D. M.), which translated Into English is Minister of God’s Word, Our treatment of the International Sunday School Lessons is specially for the older Bible students and teachers. By some this feature is considered indispensable.

This journal stands firmly for the defense of the only true foundation of the Christian’s hope now being so generally repudiated —redemption through the precious blood of “the man Christ Jesus, who gave himself a ransom [a corresponding price, a substitute] for all”. (1 Peter 1: 19; 1 Timothy 2 : 6) Building up on this sure foundation the gold, silver and precious stones (1 Corinthians 3: Ills ; 2 Peter 1:5-11) of the Word of God, its further mission is to “make all see what is the fellowship of the mystery which. . .has been hid in God, . . , to the intent that now might be made known by the church the manifold wisdom of God”—“which in other ages was not made known unto the sons of men as it is now revealed”.—Ephesians 3: 5-9,10.

It stands free from all parties, sects and creeds of men, while it seeks more and more to bring its every utterance into fullest subjection to the will of God in Christ, as expressed in the holy Scriptures. It is thus free to declare boldly whatsoever the Lord hath spoken—according to the divine wisdom granted unto us to understand his utterances. Its attitude is not dogmatic, but confident; for we know whereof we affirm, treading with implicit faith upon the sure promises of God. It is held as a trust, to be used only in his service; hence our decisions relative to what may and what may not appear in its columns must be according to our judgment of his good pleasure, the teaching of his Word, for the upbuilding of his people in grace and knowledge. And we not only invite but urge our readers to prove all its utterances by the infallible Word to which reference is constantly made to facilitate such testing.

TO US THE SCRIPTURES CLEARLY TEACH

That the church is “the temple of the living God”, peculiarly “his workmanship” ; that its construction has been in progress throughout the gospel age—ever since Christ became the world’s Redeemer and the Chief Corner Stone of his temple, through which, when finished, God’s blessing shall come “to all people”, and they find access to him.—1 Corinthians 3:16, 17; Ephesians 2 :20-22; Genesis 2S : 14 ; Galatians 3 : 29.

That meantime the chiseling, shaping, and polishing of consecrated believers in Christ’s atonement for sin, progresses ; and when the last of these “lixing stones”, “elect and precious,” shall have been made ready, the great Master Workman will bring all together in the first resurrection: and the temple shall be filled with his glory, and be the meeting place between God and men throughout the Millennium.—Revelation 15 : 5-8.

That the basis of hope, for the church and the world, lies in the fact that “Jesus Christ, by the grace of God, tasted death for every man,” “a ransom for all,” and will be “the true light which lighteth every man that cometh into the world”, “in due time”.— Hebrews 2:9; John 1 : 9 ; 1 Timothy 2:5, 6.

That the hope of the church is that she may be like her Lord, “see him as he is,” be ‘ partaker of the divine nature,’ and share his glory as his joint-hen.—1 John 3:2; John 17:24; Romans 8:17; 2 Peter 1:4.

That the present mission of the church is the perfecting of the saints for the future work of service: to develop in herself every grace; to be God’s witness to the world; and to prepare to be kings and priests in the next age.—Ephesians 4 :12; Matthew 24: 14 ; Revelation 1:6; 20 : 6.

That the hope for the world lies in the blessings of knowledge and opportunity to be brought to all by Christ’s Millennial kingdom, the restitution of all that was lost in Adam, to all the willing and obedient, at the hands of their Redeemer and his glorified church, when all the wilfully wicked will be destroyed.—Acts 3 : 19-23 ; Isaiah 35.

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Editorial Committee: This journal is published under the supervision of an editorial committee, at least three of whom have read and approved as truth each and every article appearing in these columns. The names of the editorial committee are: J. F. Rutherford, W. E. Van Ambi rgh, J. uemlry, G. H. Fisher. R. TI. Barber.

Terms to the Isrrd* s Poor s All Bible students who, by reason of old age or other in-Cr.niiy or adven.'-y, are unable to pay for th’s journal, will be supplied free if they send • postal .card each May stating their case and requesting such provision. We aro not only willing, but anxious, that all such be on our list continually and in touch with th* Berean studies.

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THREE-DAY CONVENTION AT ST. PAUL

There will be a three-day convention at St. Paul, Minn., May 4, 5, 6. Public addressed by Brother Rutherford, May 6. For further information address Robt. B. Morrison, 987 Laurel Ave.

Also, a three-day convention at Chicago, May 11, 12, 13. Brother Rutherford addresses public May 13. For further information address A. L. Seeley, 7642 Normal Ave.

OPPORTUNITY OF SERVICE

The Society will be glad to receive applications from physically and mentallv strong, unencumbered young men, fully consecrated to the Lord. x\ho desire to enter our factory. Any one desiring to make tins application please write for a questionnaire.

STUDIES IN THE SCRIPTURES

These Studies* uie recommended to students as veritable Bible keys, discussing topically every vital doctrine of the Bible. More than eleven million copies are in circulation, in nineteen languages. Two sizes are issued m English only: 'me regular maroon cloth, gold stamped edition on dull finish paper (size 5"x7|*). and the maroon cloth pocket edition on thin paper (size 4"x6s") * both sizes are printed from the same plates, the difference being in the margins. Questions in both editions. The pocket edition- -volumes I, II, III, 75c each ; Volumes IV, V, VI. VII. S5c each.

Series I, The Divine Plan of the Ages, giving outline of the divine plan revealed in the Bible, relating to man’s redemption and restitution: 350 pages, plus indexes and appendixes, 35c. Magazine edition 2dc. Also procurable in Arabic, Armenian, Dano-Norwegian, Finnish, French, German, Greek, Hollandish, Hungarian, Italian, Polish, Roumanian, Slovak, Spanish, Swedish, and Ukrainian; regular cloth style, price 75c.

Series II. The Time is at Band, treats of the manner and time of the Lord’s mm’ihu! coming, considering the Bible testimony on this subject: 333 pages, 35c. Obtainable in Arabic, Dano-Nor. weman, Finnish, French, German, Greek, Polish, and Swedish. 75e a

Series III, Thy Kingdom Come, considers prophecies which mark events connected with “the time of the end”, the glorification of the church and the establishment of the Millennial kingdom ; it also contains a chapter on the Great Pyramid of Egypt, showing its corroboration el .em B’hle te-uliinus. 380 pages, 35c Furnished also in Dano-Norwegian, Finnish, French, German, Greek, Polish,

and Swedish, 75c.

Series IV, The Battle of Armageddon, shows that the dissolution of the present order of things is in progress and that all of the human panaceas offered are valueless to axert the end predicted in the Bible. It contains a special and extended treatise on our Lord’s great prophecy of Matthew 24 and also that of Zechariah 14 :1-9 : 656 pages, 40c. Also in Dano-Norwegian, Finnish, French, Greek, German, Polish, and Swedish, 85c.

Series V, The Atonement Between God and Man, treats ah all important subject, the center around which all features of divine grace revolve. This topic deserves the most careful consideration on the part of all true Christians: 618 pages, 40c. Procurable likewise in Dano-Norwegian, Finnish, French, German, Greek, Polish, and Swedish. S5c.

Series VI, The New Creation, deals with the creative week (Genesis 1, 2), and with the church, God’s new creation.lt examines the personnel, organization, rites, ceremonies, obligations, and hopes appertaining to those called and accepted as members of the body of Christ: 730 pages, 40c. Supplied also in Dano-Norwegian, Finnish, French, German, Greek, Polish, and Swedish, 85c.

Series VII, The Finished Mystery, consists of a verse-by-verse explanation of the Bible books of Revelation, Song of Solomon, and Ezekiel: 60S pages, illustrated. 40c in cloth. 25c in magazine edition—latter treats Revelation and Fzekml nniv Dann-Norwegian* Finnish, French, Greek. Polish, and Swedish, 85c.

Vol. XLIV

Apbil 15. 1923

No. 8

THE PRINCIPAL THING-LOVE (PARTI)

THERE is a certain thing which, because of its importance to the link comoerated child of God, may be termed "the jirmcipal thing." Without this thing, though the consecrated possesses to the utmost degree the gifts of persuasive oratory, he might as well beat a tom-tom from a platform, so far as he himself may profit from his eloquence. Let him be so disposed as to give all he po-msses to further the cause of the Lord or to do good to the poor and needy, without having also this principal thing, his kindness may be beneficial to others, but not to himself. Let him so burn with zeal for the Lord as to land in prison for conscience’ sake or to become a victim of mob frenzy— all this docs him no good, unless he has the principal thing.

2Though he understands all that the prophets have spoken, and discerns the deep things of the divine Word, if he has none of this thing, he is nothing. He is destined for the second death; and he has no prospect, except that of one “whose fruit withereth, without fruit, twice dead, plucked up by the roots ... to whom is reserved the blackness of darkness forever.” (Jude 13,13; 1 Corinthians 13 : 1-3) But holding fast to the principal thing, the consecrated one confidently looks forward to “pleasures forevermore,” to “the joy of the Lord,” to Christ’s coming, confession of his name before the Father and the holy angels, to joint-heirship in all things in heaven and on earth, to glory, honor and immortality, to the praise and worship of men and angels, powers and principalities forever.

“PHILEO” AND “AGAPE”

3What is this marvelous thing, the lack of which marks the once consecrated for everlasting oblivion, or the possession of which designates the still consecrated child of God as heir of divine and eternal life? The Greek New Testament contains two words of allied meaning. One signifies “to be fond of an individual or object, to have affection, personal attachment, as a matter of sentiment or feeling.” (Dr. Strong) This is phileo, and is the kind of love which springs up naturally under given circumstances and conditions. Persons of like tastes, for example, arc drawn naturally to one another. Brothers and sisters love each other. Parents love children. The rich love the rich. Thieves care for thieves. The learned like the learned. Employers are drawn to employers. Working people 'take to persons of their own cla>s. Like loves like.

4This lore is better than no love; but it is not that which makes for everlasting life on any plane; for it is a lower love. It may be evanescent and vary with the circumstances which bring it forth. Lovers may quarrel, and lore fades. Parents’ and children’s intei’e.-t< may clash, and parental and filial affections die. In the stress of famine friend ate friend, brother brother, and mothers their babes. Of two rich friends, one becomes poor and the wealth-begotten bond is severed. A poor man achieves success, and forgets those to whom he was once bound in bonds of friendship. The lower love is often temporal, subject to many mutations, because it is of the feelings and sentiments.

6Nothing is less natural than for the uncongenial to care for one another; or, in the extreme, for a person to love his enemies. It is natural to hate enemies, because hate engenders hatred, not love. When Jehovah sentenced Adam to death, and justice began to execute the sentence, love, as it were, inquired of wisdom, “What can be done?” Wisdom replied: “If man had known as much about Sal an and sin as his descendants will know a thousand years hence, he would have paid no attention to the tempter.” Therefore wisdom devised the plan of the ages, that, without denying justice, love working through power might find for man the way to eternal life. By wisdom and love “God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life.”—John 3: 16.

6If God loved us while we were yet his enemies, how much more should we love all whom God loves I (Romans 5:10) What matters it, if for the moment some of them are our enemies? So we who arc Christians love all men, including our enemies. This love exists, not because it is natural to love our enemies, but because there is a good and sufficient reason for loving them—■ that God, to whose will we are devoted, loves them. This illustrates a kind of love which does not spring naturally out of circumstances and conditions, but in spite of them and often contrary to them. A love based on sentiment is as unstable as the feelings, but this love is as eternal as the reason or principle on which it

is founded. So this love “never faileth.”—1 Cor. 13: 8.

'’Agape, as the highest love, is defined by Dr. Strong as “wider than sentimental love, embracing especially the judgment, and the deliberate assent of the will, as a matter of principle, duty and propriety.” The lower love is of the heart; the higher is of the heart and the head. This is “the principal thing.” This it is that makes for life divine. Without it are death and dishonor; with it are glory, honor, immortality. So great is it that on it “hang all the law and the prophets.”— Matthew 22:40.

A NEV, THING IN THE WORLD

8It is said that the word agape is not found, or is seen only rarely, in Greek literature. Among those ancient pagans the highest conception of love was the doing for another all that justly ought to be done under the circumstances. Yet a love based upon consideration of duty or principle was not unknown; otherwise the word would not have been in existence when the Savior of mankind appeared at Jordan as Messiah. Jesus did not bring agape into the world; yet he brought in something new. In the divine law promulgated through Moses to the Jews those subject to that law were commanded to love God supremely, and neighbor as self. Both loves are based on ethical principles. The Golden Rule was then the highest formulation of the duty to love.

8If a person who could not swim were in deep water, and there were on the bank a man with a rope, the drowning person could justly require—as does even human law—the throwing out of the rope. If the man on the bank had no rope, but was an expert swimmer, he could be required to jump in and save the imperiled life. This is well within the limits of the law and of the Golden Rule. But if the man on the bank had nothing to throw in and could not swim, he could not rightly be asked to drown himself in order that the drowning man might live. There is nothing in even the great second commandment of the Law (Matthew 22:39) requiring one to give up life and all with life, in order that another may enjoy life and its blessings. Not even God would command this of any being—except under special conditions extending an outbalancing reward, and then only on the exercise of voluntary self-dedication and of entire free will on the part of the one accepting the terms of the command. This is what the mighty Logos did. Ue was rich, but voluntarily became poor for our sakes. Ue possessed life abundant, supreme among created beings; yet he willingly, gladly, changed from a higher to a lower plane of life, and then surrendered life altogether that fallen humanity, his enemy, might receive life. This he did for ethical reasons, and it was his delight, his privilege, to please the Father of spirits. It was the loftiest exhibition of agape ever to be beheld.

’"When Jesus returned from the forty days in the wili'i rross beyond Jordan he brought into the world the new thing — not agape, but the command that whoever would become his disciple should voluntarily manifest agape in the same manner as himself: “A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another.” (John 13: 34) No one is commanded to become a disciple of Jesus Christ, but upon every one that of a free heart takes up discipleship, is laid the command—far beyond the requirement of the Golden Rule—to love, even to the full laying down of life for one another, and in ultimate extent for the world of mankind. This is the new thing, the new commandment.

“This commandment is not definitely taught now in any of the nominal churches, but in the apostolic age of the church it was the first principle laid down by the apostles and those that followed them. “For this is the message,” said the apostle John, “that ye heard from the beginning, that we should love one another.” (1 John 3: 11) Obedience to the new commandment was the magnetic power that bound the early church together and that made primitive Christians, though poor and persecuted, rich in faith and favor, and glorious in overcoming all the power of the fierce Roman beast.

HOW WE KNOW WE HAVE ‘AGAPE’

“There hangs the issue of life or death for each of the fully consecrated upon the possession of agape and its divine manifestation. Everything for him in this world and in the world to come depends upon this. No one will be permitted to enter upon the joys of the kingdom in its heavenly phase who does not have agape. At the close of the Millennial age the ones to whom the dreadful words will be uttered, “Depart from me, ye cursed, into everlasting fire [annihilation], prepared for the devil and his angels” (Matthew 25:41), will be those who will not have received the glorious blessings of restitution in such a manner as to make a proper development of agape to the extent required in the earthly phase of the kingdom.

“How important then it is to know whether we have this supreme quality of character—to know whether we are building a shining structure of gold and silver and precious stones, on account of which we shall receive a full reward, or whether we are seriously lacking in the manifestation of agape. (1 Corinthians 3:12-14) Those that lack this quality in abundance in its various manifestations must necessarily be relegated to the phase of servants and Levites, when they might have been kings and priests unto God. Those of the once consecrated who finally possess none of it will have naught to look forward to except the devouring fire of divine jealousy which shall destroy them as enemies of righteousness and of God.—Hebrews 10: 27.

14It is not necessary to pore over ponderous books or to possess great learning to obtain the desired information how to discern whether one has this necessary thing. It does not cost much to secure this knowledge; for it can be had for a few cents, or as a gift. The simplest minds can grasp it. The wise of this world are usually handicapped, because they are wont to look for abstruse principles at the bottom of such important matters, and overlook the simple and obvious.

15The Lord Jesus Christ has told in plainest possible words how the consecrated person may know that he has this vital thing, making for eternal life, or the lack of it which shall end in everlasting oblivion. First, he must have the commandments of Jesus. Membership in old, established and well-recognized religious systems is almost a bar to the having of Jesus’ commandments, because the ecclesiastics of these organizations have covered up and all but buried the behests of him they call “Master,” with human philosophy—the traditions of men, and the filthy refuse of pagan religions. The only ones likely to have Jesus’ commandments are those that go directly to the Word of God, instead of to the corrupt-minded and ambitious among their leaders who have entombed the shining precepts of the Lord in the sepulchres they have erected to their own dead wisdom.

DOERS OF HIS WORDS

16“Be ye doers of the word, and not hearers only, deceiving your own selves,” is the all-important injunction on which hangs eternal life. This is the rule by which the consecrated may know that he loves his Lord. —James 1: 22.

17In a family of children two may make equally many expressions of love; but one seldom does what the father wishes done, and the other is alert constantly to anticipate and to do the things pleasing to him. The parent knows which one truly loves him. So the Master plainly shows how the child of God may certainly know how much he loves his Savior: “He that hath my commandments, and Iceepeth them, he it is that loveth me.” (John 14: 21) The converse is not left to conjecture but stated in no uncertain words: “He that loveth me not keepeth not my sayings” (John 14:24), no matter how many professions he may make.

18Let the consecrated occasionally do a little wholesome heart-searching: “Do I do the words of Jesus? How often when a brother has offended, have I followed his command as expressed in Matthew 18:15-17?” Without carrying introspection too far, a hundred queries may be made with profit, afterward seeking with earnestness to correct discrepancies between our conduct and the words of Jesus.

LOVED BY THE FATHER

19 A few times in life a person may have a friend of very noble character, combined sometimes with the privileges and responsibilities of a lofty place in human affairs. If one had a mayor, a governor, a senator, a president, or a king for a friend and patron, one might well be glad of it. Occasionally in past centuries one of the fully consecrated has made good use, in the Lord’s name, of some such relationship. The value of such an intimacy would be immeasurably enhanced if the great one were on such familiar terms as actually to love the lesser one. How immeasurably greater would be the privilege, if the two Greatest Beings in heaven wen; on such close terms as to be one’s friends, to be among those that love us! This is a privilege that is enjoyed by the fully, faithfully consecrated. The way to it is plainly told by the Savior: “He that loveth me shall be loved of my bather.” Such an object of the Father’s affection is surrounded by the solicitous watch-care of infinite love, and protected and advanced when need exists, by all that may be required of infinite power.— John 14: 21; Psalm 34: 7.

BECOME LIKE HIM

20Jesus told the disciples in effect that there would be a singular phenomenon in his love for them—-that it would be much the same as though he would meet the disciples in the midst of non-disciples in such a manner that the latter could not perceive him, but his manifestation would be to the disciples only. The apostles, who then looked for an earthly kingdom only, their eyes not yet being opened, could not comprehend how this could be. Accordingly, “Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?” (John 14:22) There never lived another that spake with the depth of wisdom as did Jesus; and the Master gave Judas a reply which did not appear to answer the question, but which nevertheless showed to a nicety how the mysterious phenomenon would take place—of simultaneous manifestation to disciples and non-manifestation to others.

21It is said by women that a man cannot understand a woman; and vice versa by men. Neither can a horse understand a cow, nor a cat a dog, nor any being a creature of even slightly different nature or experience. The rich cannot understand the poor, nor the poor the rich, the ignorant the educated, nor the small the great. Neither can a being of one mind manifest himself fully and sympathetically to one of a different mind.

22The faithful follower takes three steps in the obtaining of a knowledge of God. He first loves God because God loves him and does things for him, much as a child loves an adult that helps him. Then the disciple loves God because he appreciates something of God’s glorious character. Finally he loves Jehovah because he has grown to be like him. The only ones that are like the Father and the Son are those that love one another as Jesus loved them—those that do his words. To them alone do Jehovah and the Only-Begotten fully manifest themselves. So Jesus answered Judas’ question about exclusive manifestation to the fully consecrated: “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” (John 14:23) Wherever, then, there is one of the true disciples, there are also the Father and the Son. This is why, when the Christ, H<ad and body, “the glory of God,” entered the east outer gate of the Temple, it was said that Jehovah passed through: “This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut.”—Ezekiel 44: 2.

CONTINUE IN HIS LOVE

“Having once enjoyed and participated in the love of Jesus Christ, and tasted the exceeding sweetness of receiving and giving forth that love dnine, what can be more important to the consecrated than to continue in that love? But how may he do thi<? Again the words of Jesus are explicit and so simple that the childlike may understand, where the wise and learned miss the point. It is the same rule—the keeping and doing of Jesus’ words; for that is the proof positive of loving him. “Continue ye in my love,” says the Lord. “How, Master ?” “Keep my commandments,” is the answer, “even as I have kept my Father’s commandments, and abide in his love.”—John 15 : 9,10.

24There is a joy which none can know but those that love one another as Jesus loved them—those whose love abounds and overflows, not merely toward the church, but toward all men. None that have tasted the exceeding sweetness of that love would forego this delight in their relations with the new creation and with others; for this embodies the fullness of joy. In them, too, is the Master’s joy made full, just as a true teacher experiences a depth of joy in the expression by the pupils of the character likeness which he has sought to impress. Above all things Jesus Christ desires of his disciples that his character may be formed in them. He says: “These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.”—John 15:11.

“Nothing is more reprehensible in a disciple than to seek to have temporal greatness among the other disciples, and to desire to exercise supremacy over them, as a lord over a heritage not his. It is commendable, however, to seek in the appointed manner to become one of the great ones in the kingdom beyond the vail. This desire the Lord tells how to gratify. When the disciples manifested a spirit of worldly ambition, Jesus told them that th-' greatest among them would be the one that served most. (Matthew 23:11) It is another way of saying that in the kingdom the highest places will be held by those disciples on earth that have exercised the greatest love. “Greater love,” says he, “hath no man than this, that a man lay down his life for hi.- friends.” The disciple inquires: “How may I be sure of being among your friends?” Jesus replies: “Ye are my friends, if ye do whatsoever I command you.” Again it resolves itself into the simple doing of our Lord’s words.—John 15 :13,14,

LOVE THE BEGOTTEN ONES

26To whom are those that have agape especially drawn in the bonds of mutual love? When brothers or sisters meet with their children, they manifest particular love to the nieces and nephews. Brothers especially love their own brothers and sisters, because they are begotten and born of the same parents. If the Roman Catholics, as they suppose, were the ones that are begotten of God, then we who are begotten ought especially to love. Roman Catholics. If Methodists were th? ones begotten, the other begotten ones should be strongly drawn to Methodists. If the begotten ones are scattered throughout all denominations and outside of church limits, we who are begotten will strongly lose all of this widely scattered cla--s. This is on the principle enunciated by St. John that those who love God also love all those begotten of God: “Everyone that Loveth him [God] that begat, loveth him also that is begotten of him.” (1 John 5: 1) If Bible Students as a class are predominatingly begotten ones, then they will love one another and be loved by the other begotten ones throughout the world.

27Is there any test available by which the consecrated may know that they love specially the right ones—the ones begotten of the Father? The test is specifically stated and is simple. The apostle John describes it: “By this we know that we love the children of God, when we love God and keep his commandments.” Again the Father points us to the doing of the Word.—1 John 5:3.

“The consecrated sometimes say not a little about the love of God. What is the love of God? Does the Bible define it? If a thing is undefined, one’s conception of it is necessarily vague and obscure; and if it is a rule of action, one’s obedience to the rule is unsatisfactory in proportion to the vagueness of one’s idea of it. St. John gives a clear-cut, readily applicable definition of this important thing: “This is the love of God, that we keep his commandments.”—1 John 5: 3.

PROOF OF GOD’S LOVE

29fn towns and cities one sometimes may sec little boys seeking to keep up with perhaps an ice wagon. They strive hard, but at best trail stragglmgly behind it. When flocks of migratory birds cross the sky, there are always the weak or the too young, which try as hard as the able-bodied, but only follow after. Has this illustration something to do with the divinely-given definition of agape? Yes; the Lord through the beloved Apostle comforts those seemingly unable to make substantial progress: “This is love, that we walk after his commandments.” (2 John 6) From the beginning of Christ’s ministry the command had gone forth that disciples of him should love one another as Jesus loved them. “This,” points St. John, “is the commandment. That, as ye have heard [of love] from the beginning, ye should walk in it.”—2 John 6.

S0IIas God given any proof that he loves us? It is proof of love if one gives up for another that which is dear to himself. If a great man who supremely loved his son, loved also a multitude of people who were in a trouble from which they could escape only through the supreme sacrifice by some one in their behalf, should offer his son the privilege, through suffering and an ignominious death, of saving the people from their plight, it would prove the love of that great one for the people, because the self-sacrifice of the son would sorely tug at the father’s heart-strings. So, says St. Paul, “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.”-—Romans 5: 8.

slSince the Father’s love for us, whom he has begotten, is based on the loftiest and most enduring of ethical principles, it is as strong and as lasting as those principles. One might think that this love, like some loves, would be broken by death. No, says the apostle Paul, by “neither death nor life.” Cannot devils and the powers of the invisible kingdom of darkness break the bond? “Nor angels, nor principalities, nor powers, nor things present, nor things to come [in this life or the next],” nor height of glory, nor depth of humiliation, nor any other created thing, shall be able to separate us from the agape of God, which is in Christ Jesus our Lord.—Romans 8: 38, 39.

COMPREHENDING CHRIST’S LOVE

22Docs one long to fully comprehend the love of Christ? St. Paul shows how this may be accomplished in Jesus’ disciples. He prays to the Father that he will grant this boon “according to the riches of his glory.” (Ephesians 3:16) First we must be “strengthened with might by his spirit in the inner man.” This implies entire consecration, a faith able to do and endure whatever may come. Then, “that Christ may dwell in your hearts by faith,” which, as we have seen, is a privilege accorded only to those that do Jesus’ sayings. The Apostle to the Gentiles unfolds the secret of how to comprehend Christ’s love. A strong and sturdy tree endures the storm, not because of its visible elements of strength, but because invisibly, down into the firm earth, it has sent forth gnarled and tough roots, which terminate in rootlets and fibres spreading everywhere. From the earth it draws its sustenance and its substance; for it is made of the earth in which it stands. A masterpiece of architecture rises imposingly into the sky, with polished pillars and gleaming dome; but it would not stand for a moment, were it not foundationed deep in the earth. So, “ye, being rooted and grounded in agape, may be able to comprehend, with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ.”—Ephesians 3:17-19.

33But, says St. Paul, this love “passeth knowledge-.” Does this mean that Christ’s love is incomprehensible— cannot be known ? No; but that it cannot be learned by knowledge. (Ephesians 3:19) A great educator has said that if a teacher thoroughly understands a very difficult subject and knows how to present it, he can teach it even to children. A lecturer can stand before a class and inculcate into their minds all the principles of chemistry. There is no art nor science which cannot be learned by a study of principles and practice. But Christ’s agape cannot be learned by wisdom, by knowledge. A speaker may discourse ever so learnedly about it, may analyze it, take it apart, and put the parts together before our eyes, may display the principles underlying it; but it cannot be learned that way, because it “passeth knowledge.” Poor people cannot understand the rich until they themselves become rich. The well and healthy cannot comprehend the sickly until they have the same misfortune. Neither can one comprehend the love of Christ until he becomes like Christ, and then he knows by sympathetic experience that which “passeth knowledge.”

34The Savior said that the Father and the Son would both come to the consecrated one that kept the sayings of Jesus, and would make their abode with him. They would abide in him as well as with him. Through St. Paul the promise is made that when one attains the point where he by character likeness of God comprehends and knows the love of Christ, such an one will be-further blessed; for he will “be filled with all the fulness of God.”—Ephesians 3:19.

LOVING ONE’S BROTHER

man hath seen God at any time. The natural eye can never perceive the Deity and live. In a sense, Jehovah, while really and truly a personal and existent Being, is a conception seen with the eye of faith, not perceivable with the natural senses—quite different from the tangible flesh-and-blood beings about us. The members of the new creation see God with the eye of faith, but they see their brothers with the eye of flesh. They hear their brothers speak, feel their hand-grasps, and know that in every respect their brothers are like unto themselves. The consecrated experience hunger and thirst, loneliness and heart-hunger. They know that their brothers and sisters have the same experiences. If they themselves were hungry, they would not like to be given a Scripture quotation, however comforting, and sent on their way with a gnawing stomach. If they were half-clad in wintry weather, they would little appreciate the loving words of a brother that wished them Godspeed and sent them freezing into the cold.

36A consecrated person who would manifest such indifference to the material well-being of a brother is in imminent danger of being in the class that from lack of agape faces eternal oblivion. For “whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (IJohn 3:17) A brother has little love indeed who does not reveal it in his words; but to the love of words there must be added the love of deeds. “My little children,” says the disciple whom Jesus loved, “let us not love in word [alone], neither in tongue [alone], but in deed and in truth.” If we do love in deed and in truth, what then ? “Hereby we know that we are of the truth, and shall assure our hearts before him.”—1 John 3:18,19.

37It may be said by the consecrated: “Wo care little for our friends who are in the world, or for the members of our natural families who are not in the truth.” This would surely be said without thinking; for the possession of agape produces an even greater love toward all men, including our worldly relatives and acquaintances. We love them all the more, though the increased affection does not lead us to take our former way of bending our course of action to accommodate their worldly ideas. The better Christian a child of God is, the better friend he will be to every one that permits him to call him friend. If we love not the friends whom we see, how can we say that we love the friends whom we do not see ?

LOVE IN THE FAMILY

38No persons are seen by the consecrated so much or BO intimately as the members of his natural family. An especial consideration and tender regard is urged by the apostles, whose letters we have, toward the children, not to provoke them but to love them; and likewise the consecrated children toward their natural parents. In the relationship of husband and wife, the one in the truth is admonished to manifest a regard for the mate far more than before the consecration took place. This was noted by Pliny the Younger (64-110 A. D.), who as governor of a Roman province made a secret-service report to the Emperor Trajan, in the course of which he exclaimed: “What wives these Christians have 1” Christian w’ives or husbands mated to unbelievers, or as they are now termed, the unconsecrated, were urged by the apostle Peter to so love their mates that they also without the hearing of the Word might be won by the manner of life of the the wife or husband.—1 Peter 3:1.

39There is an especial opportunity and privilege that falls to the lot of the married when both are consecrated or, as St. Peter says, “as being heirs together of the grace of life.” The Apostle warns such that if they do not take advantage of the privileges given unto them through this relationship, they will suffer a measure of judgment from God in that their prayers will be hindered. (1 Peter 3:7) St. Paul writes to consecrated husbands and tells them how they ought to love their wives. “As Christ . . . loved the church, and gave him-■elf for it,” so should Christian husbands love their wives, and with like tenderness should Christian wives love their husbands.—Ephesians 5: 25.

40Doubtless also Christian husbands who have consecrated wives—and vice versa—may greatly profit by the words of St. Paul which follow. With what lessened confidence will a consecrated husband be able to stand before the judgment seat of Christ, “in that day,” if through his fault or negligence his consecrated partner in the hope of immortality has been stumbled or made to offend and has fallen short of the measure of the grace of God that she might have enjoyed! Every fully consecrated husband or wife having a consecrated partner should earnestly seek to so aid, encourage, and a->ist the other, not only in natural but in spiritual affairs that, when they stand before Christ, each may have the happiness of seeing the other in a higher place in the glorious kingdom than if they had not been joined together in the marriage relation this side of the vail. What joy v ill fill the heart of such if in such a measure as may be possible—accommodatmg the apostolic words to the case—each may sanctify and cleanse the other with the water of the Word, that the other may stand before Christ ‘all glorious, not having spot or wrinkle, or any such thing, but holy and without blemish.’ (Ephesians 5:26, 27) Consecrated men ought to love their wives as they do their own bodies; for in mystical union of marriage they twain are one flesh, and “he that loveth his wife loveth himself.” Indeed, if men or women love not the mate whom of all other persons they have seen and with whom they are mystically “one flesh,” how can they imagine that they love God, whom they have not seen?—Ephesians 5: 28.

NOT LOVING JESUS CHRIST

41If a person who has been consecrated does not now love the Lord Jesus Christ—what then? Some enjoy in their minds a reverent sense of devotion to the unseen Lord or for his service and vainly think this to be love for him. This is a mistake, because in other respects they do not do the sayings of Christ the Head, and because they do not manifest a proper and sincere love for their brothers in Christ, the body. St. Paul has a word to say about such. He declares that they are what is expressed in the King James translation of the Bible by a peculiar word. They are anathema. According to Dr. Strong anathema is “a (religious) ban, or (concretely) excommunicated (thing or person):—accursed, anathema, curse.” Another scholar makes these notes on anathema: “A Greek word meaning, Cut off from God. Accursed, with the curse which the Jews who call Jesus ‘accursed,’ bring upon their own heads. It is as if the Apostle said: ‘So far from saluting him, I bid him be accursed’.”

42This docs not refer to persons outside the pale of the church, but to the once consecrated who have lost their anointing and fail to develop sufficiently to oe born on the spirit plane—those who have lost all Teal agape for the brothers. Such do not have to wait for church trial and visible disfellowshiping from the body. Christ has already excommunicated them; and in his holy sight they are accursed, candidates for the second death, however much they may cling to the little honors and preferments they have enjoyed in his church. In due time the Lord deals with such visibly and openly, and removes them from the fellowship in a sifting or through gome hurt of their sensibilities affording the excuse for withdrawing. This does not mean that all, by any means, who physically abandon the church of the fully consecrated are of this unholy class, but merely that such as are fully apostate will sooner or later be taken in hand by the great Head and set aside, where they can no longer do harm to the true sheep and lambs of the flock of the “Shepherd and Bishop of our souls.” Of some at least, whose agape waxes cool and they leave the flock of God, the apostle John utters words which are a comfort to those that remain; for they show the divine purpose in permitting or compelling such to go: “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.” (1 John 2:19) Whatever they may be of, they are not of us.

[to be continued]

QUESTIONS FOR BEREAN STUDY

Does ability alone fit one for service? fl 1.

What is the pitfail of knowledge? 11 2.

What does “phileo” mean? fl 3.

What are the shortcomings of “phileo” love? fl 4.

How has love prompted the deliverance of man? fl 5.

How does principle enhance the power of love? fl G.

What does “agape” mean? fl 7.

Was “agape” love unknown to the ancients? fl 8.

What new thing did .Jesus bring into the world? fl 9.

What new commandment did Jesus give his disciples? fl 10.

How did the early Christians overcome the fierce Roman beast? fl 11.

Who only will enter the kingdom? fl 12.

How will each character be tried? fl 13.

Why have the wise of the world overlooked the principal thing? fl 14.

Why are the commandments of Jesus necessary to his followers? fl 15.

What test determines our love of the Lord? fl 16.

Why should we be on the alert to know the Father’s will at all times ? fl 17.

Why is self-examination beneficial to the Christian? fl 18.

What spo<ial pt mlege has the child of God9 fl 19.

Why were the disciples of Jesus perplexed about the kingdom? 1120.

Whj is there so much misundersi Hiding in the vxorld? fl 21.

What are the tli’ve potent reason^ why we should love God? fl 22.

Why is continuance in the love of Christ important to us? fl 23.

How may we obtain the fulness of jo\'■* fl 24.

Why is worldly ambition reprehensible m a disciple? 1125.

How are the begotten ones held together? fl 26.

How may we determine that we love the begotten ones? fl 27.

What is the love of God? fl 2^.

Why is progress in love nece-'-ary? fl 29.

How did God show his lo\e toward us? fl 30.

Why is “agape” love so enduring? fl 31.

What is essential in comprehending the love of Christ? fl 32.

Why cannot the love ot <’hri t be obtained by knowledge? fl 33.

How do the Father and the Son abide in the Christian? fl 34.

How can Christians s\mpathize with each other9 fl 35.

In what way may we demonstrate our Jo\e for each other? fl 36.

What attitude should we have toward the world? fl 37

In what other way ma.\ our conduct boar witness 1o the truth? fl 38.

How does the marital relationship picture the unity of the church and the Lord9 fl 39.

What worthy advice does the Apostle give to Christian husbands and wives? fl 40.

What end only awaits those who do not appreciate their brethren

in Christ? fl 41.

How do the siftings protect the loyal children of the Lord ? fl 42«

PRAYER-MEETING TEXT COMMENTS

TEXT FOR MAY 9

"God hath made us able ministers of the new covenant ... by the spirit.”—2 Corinthians S: 6.

THE new covenant will be made, sealed and go into operation when all the sacrificing performed by the great high priest is completed. The Messenger, or able Servant of that new covenant, is Christ Jesus; that is to say, God has appointed him to that high position. Each member set in the body is placed there by and through the spirit of Jehovah for a purpose; and each one who is transformed into the likeness of the Head and occupies a position in the glorified body of Christ will be an under-servant or able minister of the new covenant.

Being baptized into the body of Christ, and thereafter certain interests of the kingdom being committed to each member of the body of Christ, such are, by and through the holy spirit, thereby made able ministers of the new covenant; that is to say, such as have been appointed to the position of ministering in connection with the new covenant under the direction of and with the Head, Christ Jesus. It is the spirit of the Lord that places each member in that position now on this side the vail; and whether or not such a one finally fills the office with the Head depends upon whether or not he is transformed into the likeness of the Master. Those who are transformed into his likeness will in due time perform with the Head, Christ Jesus, the office of ministering blessings to the people according to the terms of that covenant. Hence the importance of being properly trained and developed now.

TEXT FOR MAY 16

“Ye were sealed with the holy spirit of promise.”— Ephesians 1:13.

SEAL of one possessing authority is placed upon a document to authenticate it, and thereby to give assurance that it is genuine. Legal documents usually are sealed with either wax or mark or impression upon the paper.

Each one who is now a Christian was at one time a sinner. He first heard the Word of truth and then trusted in that Word; that is to say, he had confidence in the truthfulness of the Word of God. And then he believed; and this belief was manifested by fully surrendering himself to the Lord. Being justified, accepted, and begotten by the spirit of Jehovah, he became a new creature; and God then sealed him with the holy spirit of promise, which is an earnest or guarantee of inheritance, which guarantee holds good until the inheritance is received. The one who thus receives the holy spirit and who has the witness of the holy spirit that he is the son of God, thereby has the authentication of hil genuineness as a new creature in Christ Jesus. He not left to doubt nor grope about in the dark; but he has the full assurance, given to him by this guarantee.

Being thus sealed, he appreciates the importance of working in harmony with God’s rules, that he might be transformed into the likeness of the Head and Master; for this will guarantee him an abundant entrance into the kingdom of our Lord and Savior Jesus Christ, to an inheritance incorruptible, that fadeth not away, but is reserved in heaven for those who are kept by the power of God through faith until that inheritance is received.

As the Christian thus goes through the process of transformation, like a mirror he reflects the spirit of the Lord, that others might witness that he is walking with his Lord and Master and learning of him.

RUTH, THE FAITHFUL DAUGHTER

---April 29---Book of Ruth---

BUTH’S SWEETNESS AND NOBILITY—ROMANCE OF BOTH AND BOAZ—LESSONS FOR THE DISCIPLES OF JESUS.

“Thy people shall he my people, and thy God my God.”—Ruth 1:16.

TODAY’S lesson is of Ruth, the Moabitess, sweet daughter of an alien race. The book of Judges gives some records of the life of Israel from the time of settlement under Joshua until the establishment of the kingdom under Saul. It is by no means a complete history; but on the whole it may be said to be a sorrowful one, a record of a deteriorated people. However, if we read carefully we find that not all of the history is of such character; and by this idyll, the book of Ruth, we get a very pleasant account of pastoral life in Israel. The story of Ruth is like a gem unexpectedly discovered. It is like a shining light in a dark valley. We cannot but perceive that a wholly corrupt community could not provide a background for this beautiful story. The story belongs in time to the period of the earlier part of Judges, and by it we get much illumination and instruction respecting the condition of Israel in those days.

2One of the periodic famines which were allowed to affect the land of promise to remind Israel of their neglect of Jehovah (Leviticus 26:20), had been for some time upon the neighborhood of Bethlehem; and Elimelech sold out and took his wife Naomi and their two sons Mahlon and Chilion to the land of Moab where, he had heard, there was bread. As Moab is geographically only a short distance from Bethlehem, it is evident the drought was local, not general. While in Moab the two sons grew to marriageable age and each married a Moabitess; the elder married Orpah, and the younger married Ruth. But calamity came upon the family. Elimelech had left Hie land of promise, Bethlehem —the “house of bread”—to save the lives of himself and his family; but Moab became the land of death to him. He died, and his two sons died childless; and Naomi was left alone, save that her two daughters-in-law were with her.

3After ten years residence in Moab Naomi heard there was again bread in Judah. Longing for the homeland she and they started out for Bethlehem. On the road Naomi opened her heart to the two younger women ; for to her their case seemed hopeless if they continued with her. They would be strangers amongst her people, and she said that she herself could not marry again in the hope that she might have other sons whom in time they could marry and thus raise up seed to the house of Elimeleeh. Both women loved her; but Orpah saw the reasonableness of the case as Stated by Naomi, and with a loving farewell she went back to marry and find a home. Ruth was a different woman; Naomi’s reasons made no appeal to her, because her love for Naomi was so strong that it was life to her. Self-interests were not weighted; she was not blind to them, but her reason was touched by love and warmed by faith, and it did not calculate as did Orpah’s. Here is a great example of unselfish love between two noble women. Ruth had nothing to gain, perhaps much to lose by going on. But love impelled; for Naomi was dear to her heart. Pity, too, played its part; she felt for the lonely woman deprived of her husband and sons and their inheritance. She would be inheritance for her—unselfish love, indeed. “Entreat me not to leave thee,” she said; for Naomi had entreated her for love’s sake, because she had Ruth’s welfare at heart. But Ruth vowed, and Naomi did well to let love conquer.

SWEETNESS AND NOBILITY OF RUTH

4The two women went on together, and arrived at Bethlehem just as the barley harvest was beginning. The fields which when Naomi left were barren and scorched with fierce heat were now smiling with corn, a gladsome sight.

5The little city was moved by their coming; for Naomi had been a woman of some importance there. They said: “is this Naomi?” But she said: “Call me not Naomi [pleasant], call me Mara [bitter] : for the Almighty hath dealt very bitterly with me.” (Ruth 1:20) Iler heart was heavy. Ruth at once sought to find some means whereby her mother and she could be maintained. Directed by Naomi she took the privilege of gleaning in the harvest field ; and, says the account, she happened to go to the fields of Boaz, a kinsman of Naomi. During the forenoon Boaz came to see his laborers, and the mutual greeting between him and them throws a pleasant flood of light upon the village life. We quote: “And, behold, Boaz came from Bethlehem, and said unto the reapers, The Lord be with you. And they answered him, The Lord bless t’.iee.” (Ruth 2:4) Well would it be for men now if they could and would live under such ideal conditions of labor! We know such is impossible under the present selfish rule of life; but Bible Students know that these are pictures of still better days, when labor will be done in love and when each one will labor for the community as well as for himself, and the gracious Lord over all will be honored in everything.

6Boaz noted the strange maiden and called her to him. He made her welcome, bidding her share with the young women; and he told his young men to care for her and to see that she had some extra leavings that her gleaning might be good. She was not merely to glean in the corners of the field, but also amongst the sheaves; and the young men were told to drop purposely some handfuls for her. Evidently Boaz was drawn to the young stranger, so modest, so eager to gather, so ready to serve.

ROMANCE OF RUTH AND BOAZ

’When at evening she returned to Naomi, she did not say anything of how hard she had wrought, or that she was tired, or that she thought that she had done her share; but immediately began to thresh out what she had gathered that they might eat together. She was maid-servant, her loved mother-in-law the mistress. (See Luke 17:7,8) Ruth gleaned to the end of the wheat harvest. Naomi perceived the situation which had arisen; she saw that Boaz was attracted by Ruth, and she devised a scheme which to us seems bold and dangerous, but which evidently was not resented by Boaz. Boaz was a kinsman of Naomi, and Naomi saw that lie should act as goel or redeemer of the estate of Elimelech. Naomi thought Boaz was not so quick to act his part of redeemer as he ought to have been, and she showed Ruth how she could bring her claim before Boaz. Iler proposal was that at night, when Boaz was sleeping in his threshing floor, Ruth should go to lie at his feet. Naomi had every confidence in the integrity of her daughter-in-law, and also in Boaz.

slVhen Boaz saw that the claim was put upon him he acted nobly, and undertook to attend to whatever was necessary. There was a kinsman nearer than he who therefore had the right to redeem the inheritance, and Boaz said that he must put the matter to him. This man, whose name is unknown, was challenged by Boaz; and he agreed to take the inheritance. But when he heard that Ruth the Moabitess was involved in the estate he declined. This left Boaz free to redeem the estate of Elimelech, and (we cannot but think) to follow his heart’s desire. Very soon Boaz concluded the purchase, and with it the right to claim Ruth ; and soon their marriage was consummated. Thus it came about that this sweet Moabitess, with as faithful a heart as ever beat, and whose loving, loyal hands had gleaned the ears of corn from the fields, now became mistress over those same fields and able to dispense to others the blessings of a gracious heart. In due time a child was born ; and it was carried to Naomi, who cherished it as if it were her own. Thus Naomi was made happy in her matured age. Here is more than restitution: the estate was restored, and she had all the happiness of restoration with the blessings of family joys. The child was named Obed. (Ruth 4: 17) lie was the grandfather of David, and therefore of Judah’s royal line.

9Why was God so good to Naomi? She had not shown any great faith, nor has she any special record. That she had faith is clear; it seems certain that she was held in Moab only by circumstances. And as Ruth knew of Naomi’s God, it is certain she must have taught her concerning the hope of Israel. We must answer: God was working out his own purposes. It pleased him to have in the line of Christ some mothers who were not of Hebrew stock, as Tamar of Canaan, and Rahab of Jericho, as well as Ruth of Moab. God would show his love for, and his purpose to comfort and bless, those who were not of the specially chosen family.

…