VOL. 77, NO. 1, ISSUE 781 JANUARY, 1988
The Berean
Christadelphian
A monthly magazine devoted wholly to the exposition and defense
of the Faith once for all delivered to the Saints, with the object of
helping to make ready a People prepared for the coming of the
Lord. Opposed to the unscriptural teaching of the papal and
protestant churches of the world.
Please send all Berean t
BfQ. David Clubb, 42 Oneida Rd., London, Out Canada M5V 2X1
"They received the Word with all readiness of mind and searched
the Scriptures daily, whether those things were so.
There/fore many believed" -Acts 17:11
ECCLESIAL NEWS: Worcester 2
1988 Subscriptions 2
DR. THOMAS' TRAVELS (continued) 3
STUDIES AND THOUGHTS: (Bro. Thomas)
The Duty of Brethren as Christ's Bowmen 5
ANSWERS TO BIBLE QUESTIONS:
Eternal Life and the Law of Moses; The Sense in Which Saints
'Cannot Sin'; The Sacrifice of Christ; The Kings of the East 8
THE COURT OF THE TABERNACLE (bro. Growcott) (cont'd) 13
THE WAY OF THE LORD (bro. E. L. Higham) 19
CURRENT EVENTS FULFILLING PROPHECY:
RUSSIA: In the Midst of Political and Social Revolution, Uprooting
Tradition, New Champions of the U.N., The Challenge of Economic
Transition; The Bible Has the Answer 27
December Answers: "Brother, Brothers, Brethren, etc" 35
100 YEARS AGO:
Change in Size and Appearance of the Christadelphian; Addresses; Two
Modes of Thought; Bro. Thomas' Article on the Holy Spirit; Darwin
and the Bible; Ezekiel Temple Book; Journey to New York; Fraternal
Trip; Birmingham Miscellanies; Different Bible Lectures 36
Bible Puzzle: "Living" 36
W· are anxious to eend the Berean free to any deeiring it. Do not heeltate to
request it. if you know of any who might Ilk· It, please sand ua thair name·.
Anything herein may be used freely by any one in any way. No credit needed.
CHRIST IS COMING SOON AND WILL REIQN ON EARTH
Ecclesial News
WORCESTER, Mass.—Bro. Ed Prentice, 29 Ekman Street, Worcester, Massachusetts,
U.S.A.
LOVING greeting to the Brotherhood.
It is with pleasure we report an addition to our number by transfer
from the Denver ecclesia, of bro. and sis. Steve Osborne who are now
residing in Northboro, Mass. We trust they will be happy with us, and that
we may help one another by the Word of God's grace to work together in
His service.
Since our last report our visitors to the table of the Lord came from the
following ecclesias: sis. Cheryl Prentice, Phoenix, Ariz.; bro. David
Gwalchmai, sis. Barbara Askew, London, Ont.; sis. Lois Van Pelt, Wanaque,
N.I.; bro. and sis. Wayne Osborne, Denver, Col.; sis. Louise Sargent,
Richard, Sask.; bro. and sis. Joe Garvey, bro. and sis. Wayne Johnson,
bro. and sis. Eugene Kelly, bro. James Coye, bro. Peter Garvey, sis.
Eleanor Garvey, bro. and sis. Paul Garvey, bro. Leonard Naglieri, Boston.
Our prayer has ever been, "May thy Kingdom Come" and as the signs
around us speak of its nearness we pray that our heavenly Father may
help each one of us to walk in the path that leads to life eternal.
— bro. Edward Prentice
THANK God for every new day. Make each one a fresh, thankful,
enthusiastic new beginning. Yesterday's follies, failures, fleshlinesses,
weaknesses, time-wastings, are all gone with the night: analyzed, learned
from, repented of; forgiven. Today we try again: to do a little
better, to grow a little more mature, to control the flesh more faithfully,
to serve God more lovingly, to remember Him more continuously
—out of weakness to grow strong, upon passing sorrow and disappointment
to build eternal hope and joy, with prayerful meditation to reach
more deeply into everlasting Truth, to discern and set aside, one by
one, the myriad follies of the flesh. We are nothing. God is everything.
Only the totally self-emptied will He fill. Eschew self-confidence like
the plague. It is the world's god, not ours. Do your best continually,
knowing it is a puny nothing: but if God is in it, it is one small part of
the Eternal Temple that will endure when all eke has passed away.
-G.V.G.
The love of God, His righteousness, His greatness, His holiness, His
authority, our dependence on Him, are essential principles of the Truth.
While, then, we are witnesses against the impiety and unrighteousness
of men, let us see to it that we ourselves are HOLY AND WITHOUT
REBUKE, in the midst of a crooked and perverse generation. —R.R.
"SUBSCRIPTIONS"
SUBKRVTONS-Pleaseseridtoonetfthe
U.SA: bro. Max McLaren, 8006 Junius Street, Houston, Texas, USA 77012-(>wdi 4
GfWiBrtt*v lie: bro. David Oubb, 42
OnektaM,LofXton,Orttata
or equivalent par year. Checks, etc, can be made out to the Berean Chfetafelphian
Mapane).
"THE BEREAN CHRtSTADELPHIAN (ISSN 0199-4131) Is published for $5.00 per
year by Max McLaren, 8008
Junius Street, Houston, Texas, U.SA 77012. Second-class postage paid at Houston,
Texas, U.SA 77201.
POSTMASTER: Send address changes to THE BEREAN CHRISTADELPHIAN, 8008
Junius Street, Houston,
Texas, U.SA 77012."
2 ßß.ßtßß.
Dr. Thomas' Travels
(Continued)
(About one month later we find brother Thomas continuing his travels
in the area around his residence in Richmond, Virginia. He had
been at home three months from his preaching tours, having experienced
a severe illness and made arrangements for the publication of
Elpis Israel in the United States. He also had prepared material for his
new periodical "The Herald of the Kingdom and Age to Come," and
completed a speaking visit to the northeast of Richmond.
We now find him responding to a request to speak at Charlottesville,
Virginia, the home of Virginia State University. A diligent brother
Magruder stirred up public interest in a planned series of lectures to be
given by the Doctor. The Baptists refused the use of their meeting
place, so the Lyceum Hall (a public hall for lectures and debates) was
procured. The lecture material for seven occasions was centered around
the turbulent European situation and designed to show its affinity to
Divine prophecies. The events happening at that time, and which
brother Thomas clearly saw as necessary to establish God's Kingdom on
the earth, have proven minutely accurate, assuring us of the soundness
of our foundations. The Lyceum was tilled to overflowing and some
had to go away for want of room.
A future effort was made in Charlottesville to spread the Word; this
time in the halls of the University of Virginia itself. While the staff refused
the request, the student body forced the issue, and opportunity
was granted. This deliberation led Doctor Thomas to comment on the
stronghold of established religious bodies over public speech, to the exclusion
of all others, thus confirming man's historic bias against sound
Truth.
While the Doctor was in poor health (he speaks of suffering from a
serious pain and varicose condition in his right leg), he proceeded to the
responsible task at hand. Truly, this is an example of dedication for
each of us. Again the hall was filled beyond capacity, and he rejoiced
that opportunity was granted that the Gospel of the Kingdom should
sound in the courts of learning for Virginia.)
**•
While on this trip and discussing the publication of Elpis Israel,
brother Thomas was endeavoring to stir up sincere friends to support
the publication of this foundation work. The following note indicates
the effort he was making.
4'To this date, March 15th, we have received names for a little over
100 copies of Elpis Israel. We trust that the believers in Israel's Hope
will stir themselves, as we mean to do when the season for travel arrives,
to obtain subscribers. Some friends have subscribed for extra copies
which they will sell to the rich, and make presents to their friends who
are too poor to purchase. One brother has procured upwards of thirty
names. Who will do likewise?"
88 Berean 3
About the middle of February we visited Charlottesville,
Albermarle, Va., at the request of bro. A.B. Magruder, an intelligent
and devoted fellow-soldier of the kingdom. We enjoyed
his hospitality and agreeable society for about ten
days; during which we had ample and frequent opportunity
of exchanging views of the things of the kingdom and the
name of Jesus, which have become as practically interesting
to him as to us. It was his anxiety that his fellow-townsmen
should hear the things we had confessed that led us to Charlottesville.
When men's hearts are opened by the Lord's
truth, it opens their doors and their purses; and they use
their means, their money, their tongues, and their influence,
to bring the truth to the very door posts of their contemporaries.
The truth is expansive in its effects upon the hearts of believers.
They cannot shut it up, and hide it, as it were in a
napkin. It must find vent in some way; so that if they cannot
plead for it publicly, or being prophets at home are without
honor, they will do the best they can in conversation to
make it understood, they will spare no pains and expense
within their ability to procure a public testimony in its behalf,
and will leave no endeavor untried to collect the people
together to hear the word explained for faith and practice.
There is but one alternative for Christian men, and that is,
either to "go and preach the kingdom of God," or enable
others to do it. There is no discharge from this duty and
privilege, if they would be saved.
If they are rich and endowed with the ability to preach,
not simply to talk, but to preach the truth, they are themselves
bound to go out and say, "come!" and to furnish
others with the means of doing so likewise: if they cannot
preach, they must contribute liberally to the diffusion of the
truth; for they will find when they "appear at the judgmentseat
of Christ," that he recognizes no drones, or misers, or
close-fisted men, among the heirs of his kingdom. It is a flagrant
absurdity to suppose, that such men can inherit God's
kingdom, who during their life-time have done absolutely
nothing according to their ability for the promotion of its
truth. According to what a man sows so will he reap. If he
sow parsimoniously, when he is able to sow liberally, his entrance
into the Kingdom is as certain as the passage of a camel
through the eye of a needle, oppressed with a tower of merchandise
upon its back.
(To be continued, God willing)
4
Studies and Thoughts BY BROTHER JOHNTHOMAS
THE DUTY OF BRETHREN AS CHRIST'S BOWMEN
As to the duty of brethren in relation to the proclamation
of the Truth, we would remark that our own practice is an
illustration of our conviction of their duty and privilege.
We have been studying the Holy Scriptures for the past
twenty-five years, during all which time we have been running
to and fro, and making known to the people what we
found therein. We have visited the Old World, and travelled
through Britain thrice, addressing the people (sometimes by
thousands) two hundred and seventy times, besides writing
and publishing Elpis Israel while there. Since our return
hither we have travelled extensively in America, ranging from
Halifax to Mississippi; and of late years our circuits have been
over four thousand miles per annum.
Now what are we more than a brother in Edinburgh, Halifax,
or Nottingham? Have we been "specially called and
sent" to draw the bow? We have had no dream, nor heard
any voice which they have not heard. Did they then, ever
hear that we were called to do what they are privileged not
to do? Have they not heard the voice of the Spirit as well as
we, saying, "Let him that understandeth say, come!" And
they know that the Spirit saith, "He that hath an ear let him
hear what the Spirit saith unto the Ecclesias." We confess
that we cannot perceive that we are bound to wear ourselves
out by much labor, while they are free to "fold their arms in
complacent quietude," doing nothing. Though much may
not be effected, yet as we do not know how much and when,
it is our common duty to "contend earnestly for the faith
once delivered to the Saints/' and with as much energy as
though we were going to hurl all the ecclesiastical potentates
of gentiledom from their crumbling and tottering thrones.
We do NOT believe in any of Christ's brethren purchasing exemption
from this laborious duty. If they be rich, or flush of
means, it is their privilege to give as well as do, if they be
poor, to do and to receive, which is less blessed than to give,
that an equality may obtain.
Brethren, whether rich or poor, should all remember that
when they are redeemed from the sins of the past in putting
on the Christ-robe of righteousness through the obedience of
faith, they are "a purchased people;" and that when so
purchased, the purchaser bought all they possess; so that
they are no longer their own, but the property of another.
88Berean 5
Now when a man purchases a servant, he does not buy
him to sit all his days with a bushel on his head in complacent
quietude. A doulos or slave, owns nothing, neither
himself, nor anything belonging to self before he became a
slave. Such is the relation of brethren to Christ their Lord
and Master. A complacently quiescent Christian is one who
will never inherit the kingdom, though his faith be ever so
orthodox, or his baptism ever so valid. He is an unprofitable
concealer of his Master's property in a napkin. He is the napkin,
and the property the Truth he has received, and concealed
within himself. Woe be to the Christian brother who presents
himself at the tribunal of Christ with nothing else to
offer but a hidden truth. Ill starred will he be who can only
say, "I received the truth and was immersed, and HENCEFORTH
enjoyed myself in silence!"
Quietude and silence are not the prerogatives of the Saints
in this present evil world. Their duty is to "cry aloud and
spare not; to lift up their voice like a trumpet and show the
people their transgression, and the house of Jacob their sins.yi
They have nothing to do with results and consequences—let
them make the Truth known, and leave the rest to Him who
gives the increase. Every one can do something for the extension
of the Truth, if it be only trying to extend it among
his acquaintance, and as an element of "the Bride" through
whom the Spirit operates, "say come."
The Bride is the community of the Saints—a community
anointed with, and the pillar and support of the Truth, "The
Spirit and the Bride say, come!" Is this done without
means? Is it done by complacent quietude and silence? By
each individual of the community exhausting his energies
upon the secular affairs of life? Surely, if there is one thing
more than another we have to guard against in this age, it is
against being docketed as slothful, unprofitable, parsimonious,
do-nothings—lavish of time, labor and riches in the service
of the flesh; but covetous of all in the extension of the
Truth. It is the duty of the Bride to sustain the Truth by the
press and oral proclamation, individually and collectively.
Let her voice be heard in reverberating echoes amid the hills
and mountains of the world till the isles break forth in song,
and forests clap their hands. True this consummation will
not obtain till the Grand Master be apocalypsed; nevertheless,
when he comes let him find us so doing.
The usefulness of public discussion depends very much
upon the way it is conducted. The duty of the Bride is to
6 88 Berean
proclaim, teach, convince gainsayers, and put to silence the
ignorance of foolish men. She does not invite the crazy old
man of the flesh to discuss the truth, if by "discuss" is meant
to ventilate, or fan it with the wind of his stupidity. We used
to invite discussion until we found the general public incompetent
to the work. Erratic geniuses would start up under
pretence of discussing the subject before them, for no other
purpose than to preach their own crotchets and vagaries. We
take higher ground. We undertake to teach, not discuss with
the ignorant; yet to answer any questions put for the purpose
of obtaining information.
An ignorant man cannot discuss any subject profitably to
himself, and certainly only to the annoyance of those that
hear him. No man can examine an object without light. The
ignorant are in darkness, and can see nothing; so that to discuss
with them is to throw pearls before swine, and give
things holy unto dogs. The first thing to be done is to "declare
the testimony of God;" then reason out the propositions
contained therein so as that the blind may be made to
see out of obscurity, and the deaf to hear the words of the
book.
Let them ask as many questions about the testimony as
they please, and even show the fallacy of the reasoning if
they can; but not to introduce their wild crotchets as they
are too apt to do. In short, it requires tact, as well as talent
and information, to conduct impromptu a public discussion
with and in the presence of a promiscuous concourse of
brains, ignorant of the whole subject in all its premises and
conclusions, anterior to its special introduction by yourself.
In our experience of men and things, we have found for
the most part, that they make the most outcry about "hard,"
and "uncharitable writings," who have the most sympathy
with error, or are least enlightened in the Truth. Their faith
and comprehension of the Truth are so faint and feeble that
they cannot discern the broad, distinctive line of demarcation,
or great gulf rather, that divides ImmanuePs ground
from Satan's. When error is wounded, they wince and become
hysterical at the sight of blood. We have not found
such equally sensitive at the throes and agonizings of the
Truth; and as far as their efforts are concerned, it might be
consumed of its own anguish so that their quietude and
silence were not disturbed.
But what do such outcries effect in this world? What
mark do they leave upon their generation for good? Com88Berean 7
pare the results of our hard, uncharitable course with their
soft and oily displays; "by the fruit the tree is known," Many
are now rejoicing in this Truth by our means; but who ever
hears of them or theirs? They are too soft and unctuous to
hew the men of this perverse and wicked generation into a
living image of the Truth. The "style" of popular religious
writing is too insipid—the little salt in it has too completely
lost its savor—to be received without disgust. We write with
"the spirit of faith" which endures no compromise with
error in matter or style. "I believed/' says David "and therefore
have I spoken;" "we also believe/' says Paul, "and
therefore speak/' to which "Amen" is heartily acclaimed by
the Editor. —Herald, 1858
Answers to Bible Questions
BY BROTHER ROBERT ROBERTS
ETERNAL LIFE, AND THE LAW OF MOSES
Your question, ("I understand that eternal life is the gift
of God through Christ (Romans 6:28), and not through the
law. If the law could give everlasting life, what necessity was
there for Jesus to die? and why did He say 'Ye will not come
to me that ye might have life?' (John 5:40). If the law could
give life, why should they go to Him?") has been answered
several times already. Probably you are unaware of the fact.
The answer is obvious to those who are capable of seeing apparently
conflicting parts of the truth in harmony. It is Jesus
who has said, "This (the law) do, and thou shalt live;" which,
being an answer to the question, "What must I do to inherit
eternal life?" is a definition of the doctrine in which you find
a difficulty (Luke 10:25-28). It is Paul who has said, "The
commandment was ordained to life" (Rom. 7:10); consequently
any reasoning on the subject that affirms the law was
intrinsically incapable of imparting life to the keeper of it,
goes in the face of the testimony. We have simply to ascertain
how it comes to pass, if this were so, that Jesus is the
way of life, and that no man can attain to the great gift except
through him.
There is no difficulty about this; Jesus alone, of all the
seed of Abraham was obedient to the law, to which, like all
other Jews, he was subject (Gal. 4:4). None but he could
say, "Which of you convinceth me of sin?" All others had
"sinned, and come short of the glory of God." Consequently
the law, which blessed only the man who "continued in all
8 88 Berean
things which were written in it," could not bless any but
him. It was not life, but death to all others; but this was due
to their disobedience, and not to the law; and their disobedience
was due to what they were by nature; which explains
Paul's statement, that "the law was weak through the flesh"
(Rom. 8:3). Jesus was obedient in all things, and therefore
obtained the life predicated upon it. In God's kindness, what
he obtained he will give to all who have faith in him and are
submissive to his commandments. Thus, "by one man's
obedience many are made righteous" (Rom. 5:19). It is
thus, "a gift by grace, through faith," and not of works.
It is an express arrangement of Divine wisdom that all
should, through their weakness, find the law to be death,
which was ordained to life. Any scorn directed against this
idea is directed against the testimony of God, as contained in
Rom. 5:20-21; 3:19; 11:32; Gal. 3:22; it is a scorn directed
against the wisdom and supremacy of God, in which every
true heart will tremble to be implicated. —Christadelphian, 1877
THE SENSE IN WHICH SAINTS "CANNOT SIN"
The statement of John that he that is born of God cannot
sin, refers to the present time, and not to the time when the
children of God shall be spiritual in nature. This is evident
from the context (1 John 3:1-11). The question discussed is,
whether brethren in Christ can continue in sin. On this subject,
some were seducing them with false doctrines (2:26).
John puts the matter plainly: "He that hath this hope in him
purifieth himself" (3:3). He cautions them against being deceived:
"Little children, let no man deceive you; he that
doeth righteousness is righteous: he that committeth sin is of
the devil . . . Whosoever is born of God doth not commit sin;
for His seed remaineth in him, and he cannot sin, because he
is born of God. In this the children of God are manifest"
You ask, but how then about the statement in chap. 1:8:
"If we say we have no sin, we deceive ourselves?" and again,
"If we confess our sins, he is faithful and just to forgive our
sins;" and again (2:1), "If any man sin, we have an advocate
with the Father, Jesus Christ, the righteous." Do not these
statements teach a liability to sin which the other statement
seems to deny? They do. The explanation of the statement
that the born of God do not and cannot sin, is to be found in
the doctrine John was combatting when he made that statement.
It was a question of living in sin. Some taught that
being justified by faith, there was no need for personal holi88 Berean g
ness on the part of the saints, and that they might follow the
bent of their desires with impunity. In opposition to this,
John asserts that those in whom the seed of the word is an
operative power, do not and cannot (live in) sin, but purify
themselves from all filthiness of the flesh and spirit. In saying
this, he does not exclude what he teaches in chapter 1,
and what our experience shows—that we are liable to sin
through weakness, but that if we confess and forsake our
sins, we shall have mercy and forgiveness through Christ.
—Christadelphian, 1877
THE SACRIFICE OF CHRIST
It was, doubtless, as you express it, Absolutely necessary
that Christ should die before he himself, Abraham, or anyone
else could inherit the promises." If there were no other
proof, it is so shown by Paul's statement in Heb. 9, to which
you do not refer (although you make a quotation from the
chapter), viz., verse 23, that it was "necessary that . . . the
heavenly things themselves (should be purified) with better
sacrifices than" the Mosaic.
Now "the heavenly things themselves," of which the
Mosaic arrangements were but the patterns or types, all
center in Jesus, out of whom we have no relation to them.
He was the offerer, the priest, the sacrifice, the altar, the veil,
the mercy seat, the tabernacle and much else besides, in the
arrangement for our salvation, of which these elements of the
Mosaic kosmos were the shadows. All these elements of the
Mosaic kosmos were, by the law, purged with the blood of
goats and bulls. They were regarded as unclean and declared
to be so, as anyone may see by reading Lev. 16 and cognate
portions of the law. In this they prefigured the seed of David
according to the flesh, of which Jesus partook, which is a
mortal and unclean thing because of sin, and had, in the wisdom
of God, to be purified by death and resurrection, before
glorified and eternal fellowship with the Creator could take
place.
This purification was accomplished in Jesus personally,
and we obtain the benefit by association with him if he accept
us. In this way it is easy to understand Paul's statement
that "the heavenly things themselves" had to be purified
with "better sacrifices" than those offered under the law,
even the offering of the body of Jesus once for all. Jesus is
the beginning of the purification—the foundation of the
building—the Head of the family. Deny the necessity in his
10 88 Berean
case, and you displace him from his position in the arrangement,
and destroy the reason for his being a partaker of our
common nature. In fact, you bring a cloud over the sacrifice
of Christ and hide the wisdom and righteousness of God as
exhibited therein, and substitute the confusion of the sectarian
"atonement," which has, in ages past, caused many
strong men to fall.
All this is plain enough, but as for "harmonizing the differences"
on the subject which have been created among professors
of the truth, through the flood of vain talk that has
been poured forth, that is not so easy an accomplishment.
You had better not wait for any prospect of this sort. Save
yourself; do not compromise yourself with those who have
gone astray. Do as Lot did with his sons-in-law after vain entreaties:
leave them. —Christadelphian, 1877
THE KINGS OF THE EAST
"There is one point in your pamphlet that I do not see my
way clearly to accept, and that is, your interpretation of the
'Kings of the East' (Rev. 16:12). As far as I now see, I
should rather apply the word to the Jews; for it seems to me
too small a matter (the drying up of the Euphrates) to be applied
to the risen saints. Their glory, etc., rests on the second
coming. The Jewish restoration, or primary one, takes place
before the coming of Christ, and the way to their settlement
in Palestine is to be prepared for them before the second
coming."
ANSWER — In judging of the comprehensive symbolism
of the Sixth Vial, the matter is to be looked at broadly and
not in its details. The pre-adventual restoration of Israel,
which is but partial and preliminary, is a matter of detail; and
it is not likely that an ephemeral and comparatively petty
matter like this would be given as the reason for the removal
of the Turkish Empire, when a much greater is involved, viz.,
the establishment of the Kingdom of Christ and the saints in
the land promised to Abraham and his seed.
Granted that "the Kings of the East" are the Jews, what
then? Shall we say it is a section of them, or the whole?
Shall we say it is the insignificant or the consequential element
of their community? If the latter, the application to
Jesus and the saints is established, because they are the very
quintessence of the Commonwealth of Israel (Eph. 2:12,13).
He is a Jew that is one inwardly (Rom. 2:29). The disobedient
Jew of merely fleshly descent from Abraham, is not
88Berean 11
Israel, though of Israel (Rom. 9:6): he is but an adjunct used
nationally and then dispensed with. The true Israel are all,
Jew and Gentile, who have the faith that Abraham had before
he was circumcised (Rom. 4:12), and whose faith brings
forth those fruits of submission which characterized the
father of the faithful. They are the Kings of the East, from
the East, or from the risings of the Sun, which ever version of
the original be adopted: and it is their way that is to be prepared
by the events of the Sixth Vial.
"The way" of the pre-adventual Judean colony is a small
affair compared with "the way" of "the kings and priests unto
God," who cannot enter upon the great work which is the
goal of human history, till the Euphratean Empire is removed.
The disappearance of this Empire opens their
"way:" and they enter into it, following the Lamb whithersoever
he goeth therein.
True it is that the personal salvation of the saints depends
upon the second coming of the Lord; but there is something
beyond, when this is attained, in which both Christ and the
saints are deeply interested. The marriage of the Lamb consummated
in sequel to the judgment which precedes the acceptance
and glorification of the Bride, there remains for the
one Christ—head and body restoring the kingdom of Jehovah
in the hands of the sons of David, a multitudinous unity—the
work of subduing the nations to its authority (Rev. 3:21;
Psa. 149:5,9; Dan. 7:18; Amos 9:11; Obadiah 17-21; Micah
4:6-8). So long as the Ottoman Empire exists, "the way" to
this work is blocked up, for that way consists of the land
promised to Abraham, the territorial basis of the work to be
done in the world.
The removal of the Ottoman is necessary to open this
way. The first result of the opening is the pre-adventual settlement
of the Jews in the form in which God finds and subdues
them. This, according to the suggestion of the foregoing,
would be the establishment of the Kings of the East,
whereas it is but a preliminary step in the development of
their Kingdom. The Jewish colony is a nucleus of which
Jesus and the saints lay hold in the work of setting up the
Kingdom of God. The Jews in their preliminary restoration
can be spoken of as "the Kings of the East" only in the sense
of being the advanced guard of the kingdom pertaining to the
real Kings of the East coming after. It is only in this sense
that the British can be regarded as "the Kings of the East,"
as some do. The "way" of British power in the East is only in
12 88 Berean
the sense in which the way of laborers in a wood cutting a
path for a railway is the way of the railway directors.
Britain is providentially used and guided, without her
knowledge, to prepare the way for the manifestation and the
setting-up of the Kingdom of God. So also are the Jews in
their pre-adventual restoration. Insofar therefore as the
drying-up of the Ottoman power paves their way, it is paving
the way of the Kings of the East; but these Kings themselves
—Jesus and the saints—are in the rear of the procession so to
speak, and come in when all the rough work is done, and the
situation ripe for their work. It is for them alone that the
preliminary work is done. The motto of their great house is
"all things for our sakes" (2 Cor. 4:15). —Christadelphian, 1877
The Court Of The Tabernacle
BY BROTHER GILBERT GROWCOTT
(Continued)
The Altar had 4 Horns; 4 speaks of universal extent, 4
winds, 4 universal empires, 4 corners of the earth. Horns denote
power, protection, exaltation, security. Four Horns
portray universal power and dominion. The Horns were of
one piece with the Altar like the Cherubim with the Mercy
Seat, for the power or glory represented by these Horns was
not something separate, just conferred arbitrarily upon
Christ, but it was an essential inseparable aspect of his
perfect sacrifice: the grave could not hold him: I have power
to lay down my life and I have power to take it up again: the
power of perfect righteousness: the Horns were of one piece
with the Altar. The Horns were the holiest part of the Altar.
Upon them was sprinkled the blood of the most solemn sacrifices.
We notice in the chapter read, Exodus 27:8 "hollow
with boards shalt thou make it." Hollow, the word means
empty; this is a significant instruction, it must be an open
framework.
Paul, speaking of Christ to the Philippians, says that Christ
emptied himself; in our translation it is "made himself of no
reputation/' but the original, "he emptied himself." So to
be a suitable Altar we must empty ourselves. Of what? Of
everything, for all that we have or contain is of the flesh; all
our desires, pleasures, advantages, attainments. If any man
think himself wise, let him become a fool. Love seeketh not
her own. Let no man seek his own but every man another's
welfare. "Hollow with boards shalt thou make it." We sing,
88 Berean 13
"Chase this self-will through all my heart," but how many of
us really mean it? How many really desire to give up their
self-will? What a mockery to sing such words without whole
heartedly meaning them, without an agonizing effort to fulfil
them. "Is there a thing beneath the sun that strives with
Thee my heart to share; ah, tear it thence, and reign alone,
the Lord of every motion there." How easily we can sing it,
but do we know what we are talking about? Do we understand
it? and live in harmony with it, or are they just pleasant
sounding words and a pleasing tune?
Let us be very careful that we mean what we say to God,
for God hath no pleasure in fools. In Exodus 27:4 it says,
"And thou shalt make for it a grate of network of brass."
The lower half of the vertical sides of the Altar was an open
network or grating. The network serves two purposes, it lets
in and it keeps out. This would keep out all that did not belong
in, but it would let in the one essential thing for the
combustion and consumption of the sacrifices; the air or
wind. To be useful to God, besides being empty we must be
open, not open to everything, but open to the mighty rushing
wind of the Spirit's influence, that the purifying fires of
tribulation may fully consume the flesh, otherwise there
would just be dark and smoky smouldering, incomplete combustion.
We are all far too closed up within ourselves, too
filled up and too closed up; we must empty ourselves and
open up and let the Spirit of Christ flow in; make room for
it; that is our part of the task, and God will do the rest. Paul
said to the Corinthians, "O ye Corinthians, our mouth is
open unto you, our heart is enlarged. Ye are not contracted
in us, but ye are contracted in your own affections . . . be ye
also enlarged." The Altar fire was first kindled by God and it
was never to be allowed to go out. God has in His infinite
condescension and love kindled a fire in us. How strong is
that fire? A weak little fire will never consume the flesh,
only char it and smoke it, and leave it blackened and raw.
It was only with fire from this Altar that incense could be
offered. Herein was the great sin and folly of Nadab and
Abihu. It is only through a oneness with Christ's sacrifice
that acceptable prayer and worship to God can be offered.
We are not now speaking of rituals, but of realities. Paul
said, "I bear in my body the marks of the Lord Jesus." If we
suffer with him we shall reign with him, if we die with him
we shall live with him. A technical relationship is not sufficient,
it must be a living reality for the prayer to be accept14 88 Berean
able. Careless offering brought instant death to Nadab and
Abihu; they were in the act of serving God, but not as He
commanded; they were doing it their way, man's way.
Again, presumptuous offering brought instant death to
Korah, Dathan and Abiram, and again it was in the very act
of worship to God that they were destroyed; and the censers
of Korah, Dathan and Abiram were made into broad plates
to cover this brazen Court Altar. It should be beaten plates,
as in the R.V. It may appear strange that the instruments
whereby sinners transgressed should be made permanent
parts of such a holy thing as the Altar of sacrifice. What does
it teach us? That God makes even the wrath of men to praise
Him. We see foreshadowed the enmity of Israel as an essential
element of Christ's sacrifice. In type, Moses was perfected
in obedience by the opposition of sinners, and their instruments
were struck down and beaten flat, and made to
serve the glory of God as a sign to Israel. This divine principle
is clearly enunciated in Scripture. In Psalm 76 it says
"Surely the wrath of man shall praise thee, the remainder of
wrath shalt thou restrain." God will use the sinners as suits
His purpose to His own glory and destroy the rest. We need
have no fear or regrets when the unjust appear to trample upon
the just, for they are simply instruments of God adding
glory to the sacrifice.
There is another lesson in this matter of the censers of
Korah, Dathan, and Abiram, a serious lesson, a principle that
appears throughout the whole Law. Anything once offered
to God could never be withdrawn, never again be used for a
common purpose. It was dedicated, devoted, consecrated. If
it could not be used, if it was not suitable for use, it must be
destroyed. We have offered ourselves to God, and according
to His immutable law, we can never again be used for any
other purpose except His service. If we have worldly interests,
engage in worldly things, we are violating this first principle
of holiness; and if we persist, we must be destroyed.
For this Altar, God specified pots, shovels, basons, fleshhooks
and fire pans. Does God take care for pots and shovels?
These things, though humble and commonplace, were
necessary for the work, and who are we to say that these
vessels were any less important to God than the most prominent
and glorious ones. No servant is too obscure, no task is
too mean to be unimportant in God's sight. We are told that in
the Kingdom every pot in Judah and Jerusalem shall be holiness
to the Lord (this is recorded by Zechariah). Why must
88 Berean 15
every last insignificant pot be holy? Because, for holiness to
mean anything, it must reach down into every aspect and
facet of our lives; if it is not all, it is nothing. There is no
such thing as 99% pure. The ashes were carried out to a
clean place without the camp. Christ was laid in a new tomb
without the gate. Ashes signify sorrow and mourning, but
they also signify hope, for they are the fruit and the proof of
the sacrifice; that which has passed through the fire. They
must be gathered up and carried to a clean place, for from
these ashes God will build again in glory and in beauty.
We pass beyond the Altar to the Laver of sanctification.
This was in many ways the strangest and most mysterious aspect
of the whole Tabernacle service; so little is revealed concerning
the laver. Unlike all the other elements of the Tabernacle
no instructions are given for making it; no description
is given concerning its size; no provision for its carrying; no
mention of any covering when it is carried. All that we know
is that it was made of the looking glasses of faithful women
and that the priests must wash in it continually, "lest they
die." It was in the Laver arrangement that we find the greatest
change and the greatest increase in capacity occurring between
the Tabernacle and the Temple of Solomon. Here
there is one Laver for all washings; in Solomon's Temple,
there is a huge sea holding 20,000 gallons for the priests to
wash in, and ten great Lavers - each holding 350 gallons, and
each standing on a seven foot square wheeled base. The Tabernacle
represented the present pilgrimage; Solomon's Temple
represents the Millennial rest. There the original single
Laver becomes a separate sea for the sanctification of the
Priesthood, and ten Lavers for the cleansing of the nation's
sacrifices; a tremendous opening up of the way of sanctification.
The Priests must wash continually in the Laver "lest they
die." There must be a constant, repeated cleansing. How
much more vital is the reality than the shadow! There are
many passages that tell us what this cleansing is. "Sanctify
them through thy truth, thy word is truth." "Wherewithal
shall a young man cleanse his way, by taking heed thereunto
according to thy word." "That he may sanctify and cleanse
it with the washing of water by the word," "Ye are clean
through the word which I have spoken unto you." The word
is the cleansing agent, but it will not cleanse unless it is honestly
applied; merely sitting in a bathtub playing with the
water will never get us clean. There must be effort and appli16 88 Berean
cation; we must apply it to ourselves, and we must constantly
study it wanting to learn, wanting to discover and eliminate
all that is out of harmony with God. We are lost if we
search it merely to justify the flesh, merely to confirm our
own desires: if we seek to weaken and evade the searching
Spirit word to get around the commandment that crosses our
own pleasures, rather than fearlessly expose every twisted
and deceptive motion of the flesh with its piercing light. The
churches of the world, when they do not like any particular
command, say that it does not apply today; that was merely
for the time when written, and we can find the same outlook,
among many who should know better.
The Laver was made of the looking glasses of faithful
women; women who recognized the true value of spiritual
adornment, spiritual cleansing, and the empty foolishness of
fleshly painting and adornment. Here again Scriptural reference
points out the clear meaning. James says: "If any be a
hearer of the word and not a doer he is like unto a man beholding
his natural face in a glass for he beholdeth himself,
goeth his way and straightway forgetteth what manner of
man he was." How clearly this expresses our Sunday morning
penitence and brief, brave, once a week resolve. Most of
us are very careful about our natural washing lest we offend
man and suffer embarrassment ourselves, but how infinitely
more urgent that we constantly examine ourselves in the
mirror of the Truth and cleanse our hearts and lives in the
Laver of the word lest we offend God and find embarrassment
at the end. The Laver teaches that the sacrifice of
Christ is not the end but the beginning of the race for life,
the good fight of faith. The lesson of the Laver is holiness
over and over and over again: "without holiness no man shall
see God." The mercy and goodness of God provide the way
of cleansing, but only by taking advantage of the cleansing
can we gain its benefits. God will not bless us and forgive us
in our natural human filthiness. His mercy consists of making
provision whereby we may become clean, and we must
lay earnest and fearful hold upon that provision, the heart
searching Spirit word.
It is the Laver that introduces the water element into the
Tabernacle service. Water is very prominent in Scripture
from the first chapter of Genesis to the last of Revelation.
Water is health, refreshment, fruitfulness, cleansing and life;
particularly cleansing and life, two closely related thoughts, for
only the pure in heart shall see God. EzekieFs Temple, the
88 Berean 17
heart and center of the Millennial age; is the source of the
water that gives life to the nations, and in the last chapter of
Revelation a pure river of water of life, clear as crystal, proceeds
from the throne of God and the Lamb, and flows eternally
with life sustaining power through the wood of life, the
glorious forest of the trees of righteousness, the paradise of
God, His immortal saints. Here is the Laver in its fullest development.
The Holy Place is the present position of God's
people. The Laver was outside the Holy Place in the Court.
If it portrays the continual purification and cleansing of
God's people by the word at the present time, should it not
be in the Holy Place? If we consider it, we can see why it
should not. There is no washing in the Holy Place. Holy
means clean; nothing unclean can enter. When we defile ourselves
in thought word or deed, we put ourselves outside. We
must quickly wash in the Laver and re-enter to be safe, for
the Holy Place is not just a position of holiness; it is a condition
of holiness. Again we are dealing with realities and not
ritual; real and living facts.
If we are not holy, we are not in the Holy Place, whatever
our technical position may be in our own sight or in the sight
of others. The Laver teaches us that life in Christ is a probation,
a life of constant washing, purifying, perfecting; and it
is not just a matter of repenting for our particular sins and
cleansing from our mistakes; we must go deeper than that. It
is a lifelong cleansing by the word from our natural fleshliness
of mind to spiritual mindedness, a complete transformation,
a changing by degrees to the glory of the Lord. Our
brief lifetime is none too long for this tremendous process.
We have no time for anything else.
NEUTRALS
IN THIS spiritual warfare, whose weapons are neither lead, nor steel,
but more effective than either for putting to flight the aliens, there are
neither truce, armistice, neutrality, nor peace. He that is not with us is
against us; and he that gathered not with us scattereth abroad. I, for
one, know no man in this warfare as a brother and a friend who is
NEUTRAL and NOT GATHERING.
A man who is neutral stands by with arms folded and sees the enemy
crushing me to death! He believes in the cause I am fighting for, but he
calmly views my destruction without any sign of help. Is such a man
my friend and brother? Is he not rather a sympathiser with the enemy?
If he helped me, we might prove too strong for the foe; the enemy,
knowing this, cannot look upon neutrals in any other light than his
friends. And this is just where Christ puts all neutrals in the good fight
of faith.—J.T.
18 88 Berean
The Way Of The Lord
Each year our daily Bible readings bring us through 6000
years of history; pages stained with the blood of God's saints
and soaked with their tears. We have seen man as he was
meant to be—with the glorious prospect of being elevated to
true oneness and fellowship with God (the image of God
Himself), We see the image marred by Adam: the half finished
portrait slashed and disfigured by the very subject of the
painting. It jumps down, as it were, and attempts to finish
the picture; but in the process only creating a grotesque caricature
of the original image.
Adam contracts a disease as a result of his actions, a disease
which all his descendants inherited. The symptoms are:
fighting, wars, hatred and selfishness, not just between one
man and another but whole nations rising up out of the
oceans of humanity in succession, one after another, "the
sea and the waves roaring". The root of the problem, however,
is a sick heart, "out of the abundance of the heart the
mouth speaketh." "The heart of man is deceitful above all
things and desperately wicked." "Out of the heart of men
proceed evil thoughts, adulteries, fornications, murders."
In man's own misguided way he seeks to come back, to
obtain the beauty he once had. However, rather than seek to
become clay in the hands of the Potter he attempted to become
the potter and shape his Creator to look like him; to
bring God down to man's grovelling level. "And they changed
the glory of the incorruptible God into an image made
like to corruptible man." A few men in this wretched, miserable
parade of deformed mutants have been able to see
themselves as they really are. "For I know that in me, (that
is in my flesh) dwelleth no good thing." "O, wretched man
that I am! Who shall deliver me from the body of this
death." These are those who have been willing to get back
up on the easel of God and let Him erase the distorted lines
and finish the picture in His own time, and in His wisdom.
Their burning desire to be transformed into the image of
His Son over-rides the downward pull of the flesh and develops
faith and righteousness. Let us take a closer look at
some of those "who shall shine as the brightness of the firmament,
as the stars for ever and ever," those who have
climbed back on God's drawing board to let Him transform
them into the image of His Son.
In Gen. 1:28, the Elohim said, "Let us make man in our
88 Berean 19
image, after our likeness/' Adam was not like any other
beast, he was not made to look down but to stand upright.
He was the only creature to have a relationship with God.
He was immature as yet, he had not ripened. There was no
expression of obedience. But verse 26 is a key verse in Scripture.
"Let them have dominion over all the beasts." The
word dominion has to do with a kingdom. Spoken of here in
Genesis, it is an outline, a foreshadowing of that which was
to come later.
Adam was not yet condemned to death and he has a relationship
with God: God from heaven and man from the dust.
This was the basis of the relationship until God looked at the
dust. He took it and formed it and breathed into his nostrils
the breath of life. It was then living. The living God created
the first living man. His life came directly from God. He had
the ability to understand, respond to, be obedient to, and
worship God. None of the animals equalled man in his intelligence.
Freewill was also built into Adam, the ability to
choose whether or not he would serve God.
In Genesis 2:21, God caused Adam to fall into a deep
sleep. Adam now knew by illustration (by type) what death
would be like when God said he would die if disobedient.
God had already instructed him in a figure by putting him
into a deep sleep when Eve was formed. So God takes out of
Adam that one bone and made (R.V., builded) through the
hands of the angels another living being. A living bone made
into another being.
Adam could now say, "bone of my bone and flesh of my
flesh." So Adam was in the likeness of God and Eve was created
out of man. They were both out of one. Thus was it
said many years later, "That they may be one even as we are
one." In another garden (Gethsemane) the image and likeness
of God was completely alone, he went into a deep sleep
so that his bride could come out of his side, that they two
may be one. "This is a great mystery but I speak concerning
Christ and the Ecclesia."
Adam and Eve knew who God was but there was no institute
for worship. Before the transgression; there was no
need for religion. There was fellowship between all three.
Adam and Eve had freewill, and now they both went wrong
in the reverse order of their creation. Eve was completely deceived
by the serpent. Adam was not deceived at all. He goes
in with his eyes wide open and knows completely what he is
20 88 Berean
doing. Eve was beguiled and Adam is brazen. He chose
rather to follow, "flesh of my flesh" than the Lord God of
Heaven. "If a man love mother or father or children more
than me he is not worthy of me."
They were capable of life or death, capable of obedience
and immortality, but they chose to go another way. "Give
me that portion of goods that belongeth unto me." They
were the first prodigal sons, and they left home. They had
dwelt with God and now they wanted to dwell by themselves,
and be as gods. They grasped after that which was
God's alone. They wanted true dominion over heaven and
death. "Christ, who being in the form of God thought it not
a thing to be grasped at... to be equal with God."
The sentence was then pronounced, and they passed into
the "dying thou shalt surely die" condition. We have been
born with the consequences of their transgression to the present
day. It is a terribly sad picture when Adam and Eve go
out of the garden.
They hid their face from God and became aliens from the
promises of God, and strangers. There had been no sacrifices
in Eden, only fellowship. Now Adam and Eve were
naked. Before, they had no need of garments. "They sought
for glory where God was not." It was Adam and Eve, and
Eve and Adam, and there was no room for God. Garments
were provided by Divine instruction to replace their own
clumsy man conceived means of hiding their shame.
God guarded the entrance to the garden with Cherubim
and the flaming sword. These were to keep the way of the
tree of life. Now God begins to call a household of people
to build a house of God. ftThe Way of the Tree of Life," is
not only spoken of here in Genesis 3, but also in Acts 9, 19
and 24. Here the word is used again to describe the same
process— "found any in the way," "after the way which they
call heresy," "having more perfect knowledge concerning the
way." In every case the R.V. puts a capital "W" on the
word "way." The way was not just a set of beliefs, it was a
direction in life, they were going somewhere. Jesus said, "I
am the way." In Christ Jesus only can we find the way back
to Eden. "A way shall be there called a new and living way,"
the way back to God. "No man cometh to the Father but by
me." Christ knew Genesis 3:24, and he knew he had to
make the journey to Eden, and in a figure to pass the cherubim
and the flaming sword and be nailed to a dead tree before
he could come to the living Tree of Life.
88 Berean 21
In Gen. 4, children were born to Adam and Eve, outside
the garden. One was a murderer. There was nothing casual
about the offerings that the two young men offered. Verse 3
says, "In the process of time it came to pass." The margin
shows, "At the end of the days"—the end of a group of days,
very likely the Sabbath Day, the 7th day of the week.
Cain and Abel brought two kinds of sacrifices. There
must have been some instruction regarding the sacrifices.
Abel would never dream of taking a lamb and killing it, and
putting it on an altar and burning it as a means of worship;
not unless he had previously been instructed to do so. Verse
3 says, "they brought their offerings." So there was a particular
place that the offerings were to be made. We now have a
time, place and a manner of worship. But Cain wanted to do
it his way; by his own labor. Abel recognized that he was a
man in need of forgiveness and a covering. "By faith Abel
offered a more excellent sacrifice." He had faith, a condition
of heart, for "without faith it is impossible to please God."
Abel had moved into a relationship with God, a relationship
which was based upon faith and righteousness on his part,
and forgiveness of sins and a covering on God's part.
What disturbed Cain most was that "God testified of
Abel's gift." The R.V. says, "God bearing witness in respect
of his gift." The Bible margin says, "God bearing witness
over his gift." It may be that God received it by fire! Cain's
way of life was described later by both Peter and Jude. This
was the way of Cain, his own path. He did not belong to the
House of God. Abel was accepted. Cain was rejected. So
Cain slew Abel— "The voice of thy brother's blood calleth unto
Me from the ground" (Gen. 4:10)—"He being dead yet
speaketh" (Heb. 11:4). Abel had a relationship with God
even when dead! Abel is the first human to die; and he dies,
as it were, in God's arms, in His house. There is another
house built upon sand and this is the dwelling of Cain and all
who are like him. Here we see is a division now taking place
—the house of God and the house of man; the seed of God
and the seed of man.
***
We find Enoch "walking with God." You cannot walk
with God unless you walk in God's way. He doesn't walk
anywhere else. We can all walk with God, but we have to get
on the way He walks to do it. It was common place to walk
with God in the garden but extraordinary outside of it. Only
they of God's household walk on God's path.
22 88 Berean
Moving on to Noah, we find just a little household of
eight souls that sailed out of the old world and into the new,
landing on Mt. Ararat, the mount of promise and resurrection.
But this new world was soon marred by man's sinfulness
because when they sailed out of the old world, they
brought their fleshly hearts with them. "The heart is deceitful
above all things and desperately wicked, who can know
it."
What is involved in walking with God as did His Beloved
son? In its very simplest Old Testament terms it is, "I will be
with thee." Later the prophets said it in a hundred different
ways. "The Lord will be with thee as long as you are with
the Lord." James worded it this way, "Draw nigh to God
and He will draw nigh to you." Everything is revealed of
God's way in Gen. 12. Abraham was called out of his father's
house in Ur of the Chaldees to dwell in God's house.
Abraham enters the land of Canaan with God, Sarah and Lot,
"a land that I will show thee." God was directing him and
pointing out the way. The journey ends in the Land of the
House of God, the center of all God's activities. Abraham,
Isaac and Jacob lived together in tents. These were movable
tents without foundations. Though God's household was
small, it was yet to become as the stars of heaven and the
sand of the sea, innumerable. These men "desired a better
country, a heavenly country and God prepared for them a
city which did have foundations. "
***
In Gen. 28, Jacob is going to leave home in the promised
land. The preceding chapter contained the blessings and the
cursing, and now Jacob is going to suffer some of the consequences
of what is revealed in chapter 27. When Jacob leaves
home he has only his staff: no flock, and entirely alone. He
journeys from Beersheba, in the south of Palestine, northward
to Laban's home. As Jacob journeys, he stops at a
"certain place" because the sun is setting and he sets up his
bed for the night. He takes one of the stones and places it
under his head for a pillow, and he slept.
While he slept he dreamed, "And behold a ladder reaching
up to heaven and the angels ascending and decending upon
it." Notice that the angels started from the ground. They
were not descending and ascending, but ascending and descending.
The angels of God were already at work in the
land upon which the eyes of the Lord rest without ceasing,
day in and day out. This was the assurance of the dream.
88 Berean 23
"And the Lord stood above it." We get an interesting insight
about this statement from the Revised Version. There
it says, "And behold the Lord stood beside him" and said,
"I am the Lord, the God of Abraham and Isaac." Then He
promised the land to Jacob. This little house of God is suddenly
made apparent to Jacob. The head of the house is the
Lord. Jacob is now assured that he is still within the purpose
of God, although he is all alone. He awoke out of his sleep,
and he was afraid and said, "Surely the Lord is in this place
and I knew it not." He has suddenly come to an awareness
that this is the House of God; the same awareness that all of
God's children have eventually had to come to, whenever and
wherever they journey. Whenever they leave home or fear to
be altogether isolated or forsaken, they are able to say, "The
Lord is in this place." "In this place" — there was now no
Eden, no Cherubim, no temple or tabernacle, nothing. But
God is with His people and His people are with Him. Wherever
they are, He is also there.
In Genesis 28:17, we read, "How dreadful is this place'' —
how full of dread and how awful is this place. This was the
doorway to God's house—back to the gates of Eden, and finally
in Jesus himself who is the door. 'Wo man cometh to
the Father except by me." Jacob had no ram to offer, no
lamb, no kid of the goats, nothing at all except the stone of
his dream, which he erects. He then takes that which is valuable
to him, his oil, that which he will prepare his meal with,
and pours it out upon the stone. "There can be no foundation
laid, than that which is laid which is Christ."
We are all built upon the foundation of the apostles and
prophets, Jesus Christ being the chief corner stone. Jacob
comes to the realization that he is in the house of God. In
v. 20,21 Jacob makes a vow, "If God will keep me in this
way." He wasn't talking about the path on which he was
walking, he was speaking of "the way" that leads to the covenant
Name. Wherever God goes, he is to go as well.
***
Exodus 3 was the beginning of the opening out of the
Name into its fuller meaning. The vision of Christ will be
made known to a nation of people. "Thus shalt thou say
unto the children of Israel, the Lord God of Jacob hath sent
me unto you, THIS IS MY NAME.>f This is the link with the
past, which in turn is the link with the future in its ultimate
fulfillment. In Exodus 25:8, God commands, "Let them
make me a sanctuary, that I may dwell among them." That
24 88 Berean
which had been lost in Eden when Adam and Eve walked
with the Elohim was now being restored, but only to those
who were separated from the world around them. These
would now have God in their midst. It is a marvelous thing
that God did not put the tabernacle on the outside of the
camp where the people had to come to Him, but He put it in
the midst of the camp. God was the very heart of Israel.
Every morning when they awoke among the ranks and rows
of tents in order, there at the heart and center of the camp
was the pillar of cloud, not way out at some distant point,
but there before them, in their midst. The way of Holiness
was plain because there was only one door into the tabernacle.
This was the only door in, and even this was protected
by the priesthood. There was just one way to come in. "I
am the Way." "There is none other name under heaven given
among men whereby we must be saved." The lesson is absolutely
clear. There is only one God, one Lord, one way and
one place of worship.
This is what the Truth is all about for all of us. It should
be in the middle of our lives, not outside, not something we
do on Sunday, or occasionally, when we go to a Bible class or
a fraternal gathering. It is the center of life. The Truth is the
heart of our existence, we have no other life.
***
In 2 Samuel 7:11, Nathan speaks the word of God to
David, "The Lord telleth thee that YAHWEH (A. V. "He")
will make for thee a house." Let us notice that not just will
God build, but the covenant Name that is full of all promise
will build. YAHWEH will build. It is going to be God's
house and "the Lord adds daily to the house such as should
be saved." "The builder and maker of all things is God."
The final house when completed will be the rock of God.
God is going to establish for David's greater son, a Kingdom.
So the expression of Genesis 1:26, "Let them have dominion"
is now taken up here in 2 Samuel 7. There is now both
a house and a Kingdom. It is a royal house. After receiving
and acknowledging the promise, David says, "Is this the manner
of man 0 Lord?" Is this that which should come out of
the ordinary order of men, or is it a new order and dispensation
of things? The expression finds an echo in the New
Testament—"What manner of man is this that even the wind
and waves obey him?" "Behold what manner of love the
Father hath bestowed on us: that we should be called the
Son's of God." Seeing then, that all these things shall be de88Berean 25
stroyed, what manner of people ought ye to be in all holiness
of conversation and Godliness?"
***
In the second chapter of Luke, Mary lost her son for three
days when he was twelve. Later she lost him for three days
when he was 33 and he was safe on both occasions. On the
first occasion, he was in the temple and in verse 49 he makes
that statement full of meaning, "How is it that ye sought me,
wist ye not (did you not know) that I must be about my
Father's business. " He was in his Father's house. How could
he be lost when he was home with his Father?
Eighteen years later he again comes to the temple, He
finds it a great supermart, a place for exchanging money and
selling cattle. He takes a little scourge of rope with knots in
it and he makes the beasts move. He overturns the money
changers' tables. It would have been a disastrous scene.
When the disciples remembered it later, they recalled the
words of the prophet— "The zeal of Thine House hath eaten
me up" (Psa. 69) "eaten me up" or consumed me. Then
Christ says a remarkable thing, "Destroy this temple and in
three days I will raise it up." This was at the beginning of his
ministry. The temple that they destroyed was the only place
in which all that God wanted had been done. It was the only
place, which although it was of our nature, was constantly
saying to all around, "Holy, Holy, Holy, Lord God Almighty."
Three years later Judas went into the temple with 30
pieces of silver. He never should have been in there for he
was not a priest. They couldn't keep Christ out of the Sanctuary
even after he was dead, for he (Judas) brought the
money right into the Sanctuary. The redemption money had
been paid. The mercy seat was now stained with the blood
of Christ. |
The body was taken down tenderly by Joseph of Arimathaea
and placed in a tomb. The chief priests and the Pharisees
put a guard in the entrance. Yet while they watched,
they didn't know that around that tomb on every side and
in every place were the angels of God, "I will not suffer my
Holy One to see corruption." The body that had never disobeyed
and never sinned in performance, now rose from the
dead and was clothed upon with a house that was from above
and is now immortal, complete perfection. We all as separate
stones built together will form a habitation of God as an
image of that perfect body.
28 88Berean
Each little building, each little room, each little stone will
be a part of that final temple of God. For when the Lord returns,
all the stones will be assembled, and then God will fill
it, breathe into it of Himself, like He did to the first Adam;
but now He cloths it with immortality. It becomes the temple,
and He sets it upon the nations of the earth. This is the
New Jerusalem, prepared as a bride for her husband, God
dwelling with men and being their God, wiping away His people's
tears. This is the day when there shall be no more
death, sorrow, crying or pain because the former things are
past away. —E.L.H.
Current Events Fulfilling Prophecy
RUSSIA: IN THE MIDST OF POLITICAL AND SOCIAL REVOLUTION.
The philosophy and ideas heard within Moscow's politburo today
would have been hard to believe only six years ago. This is nearly
totally due to Mikail Gorbachev — the young Russian we have seen
with the reins for several years now. As we realize what prophecy indicates
Russia must do in the latter days, we continue to observe this
man, Gorbachev, and to try to determine the degree of significance involved
in his unprecedented reform attempts in the great northern kingdom—
unprecedented, at least since the days of Lenin and the Bolshevik
revolution some seventy years ago.
Mikail Gorbachev is inundating world news, and appropriately so.
He is a man seen as developing a mammoth and unorthodox plan. Already
his commitments and moves have laid a path from which, observers
say, he cannot turn back.
Either he will fall, by the force of his foes within the "Old Guard"
of the Communist party, or he will succeed in changing the face of
Russia in social, and somewhat political, terms. We would not have believed
this was (or is) necessary in order for the Russian power to make
its future descent upon the Constantinopolitan and Middle Eastern
lands. The key factor for such a move is military might: Russia is presently
bulging lopsidedly with military might. But this and basic world
affairs are in the hands and overview of the Creator. He makes no
"mistakes," as He allows and sways natural events to work toward His
ultimate plan.
If this new Russian revolution, which is being described by the
words "glasnost" (openness), "perestroika" (restructuring) and demokratizatsiya"
(democratization) is not soon arrested, then we can expect
it as an intended, and needed, and important development for
"Gog" in the latter days; for its momentum, though still controversial
within the Politburo, must imminently create intrastructural change.
Moscow's earth is already quaking. To whatever degree Mikail Gorbachev
brings restructuring upon the land, he has certainly made the ob88 Berean ^
servation of "north country" more intensely interesting. However,
present statistics show that many or most Russian analysts themselves
believe Gorbachev will fail in his endeavor. Only the Deity knows at
this stage.
UPROOTING TRADITION
The present picture in the USSR is this: Gorbachev is currently
locked in battle over his reforms. It is not surprising. He has the task
of trying to teach many "old dogs" a whole show of new tricks. That
is, he has members within the politburo (the ruling Communist network)
who believe the revolution is all a dangerous mistake, and are resisting.
But simultaneously, another front within the ruling party is
complaining that "perestroika" is going too slowly, and more changes
should have already been seen. Success will require a careful path to
walk. He is looking at directing a giant country, so vast that it spans 11
time zones, and its 278 million people speak 150 different languages.
But "glasnost" (i.e., "openness" or public airing and expression of
ideas) is in progress. Gorbachev has confessed that overbearing of government
force upon the people has helped to stifle the Russian cause.
He says, "We do not have a cultural tradition of discussions and polemics.
We have to search for truth together." This new atmosphere is
already being felt in the big cities at least. For the first time since
1917, Soviet citizens are openly debating their past and future. Hundreds
of independent political and social clubs have sprouted. A cautious
measure of truth-telling has crept into the press, which is now being
seen to openly discuss the country's growing drug problem, and into
the classrooms, where students are finally learning about Stalin's reign
of terror. And specifically, the facts about Stalin's years are being publicized,
as Gorbachev is rocking Stalin's ideology and standards more
than any of his predecessors.
As more freedoms are being given the people, the more glaring are
his attempts to even challenge habits of thought and life which has
very deep roots in Soviet society. And the whole governmental structure
is a massive bureaucracy deliberately organized to resist sweeping
change. It is a structure where the bureaucracy has had great privileges
and enormous power. The working entity of the whole empire have
been mere pawns, manipulated at the bureaucracy's needs. Gorbachev's
plan is to fracture this failing program by removing some power from
the bureaus and placing it into the hands of workers and managers. It
is already known, for a number of reasons, that this new-found freedom
given to the working masses will seem awkward and undesirable. Thus,
Gorbachev knows he is starting from scratch. It is a desperate attempt
to encourage greater productivity and innovation—the very factors that
are so deficient in the country and the very cause of deep economic
troubles within the USSR.
"Glasnost" is to induce a free flow of information, the very essence
of technological progress. In Western and modern nations, the marvels
of the semiconductor revolution are continually providing faster com28 88 Berean
munication and greater access to data. It is very common for American
families to have their own computers. In the Soviet Union, the KGB
still maintain rigid controls over even the use of copying machines. It
is for such reasons as overbearing control over the masses (which is an
earmark of Communism as we know it), that the Soviet Union has been
left far behind, while modern countries have sustained a new industrial
revolution, and subsequently the explosion of knowledge, fueled by
self-generating technological progress.
But the USSR has many well educated professionals, and they are
desiring access to higher technology. In fact, Gorbachev's social-base
support will be the middle class and the professionals. His goal will be
to satisfy them, as they want more autonomy and better quality of
life. And it is in the quality of life that there are also signs of decline,
as the average Soviet male can expect to live for just 63 years—a drop
since the mid-1960s. And in addition, the Soviet Union is the only industrialized
nation to sustain an increase in infant mortality over the
past 15 years.
But let us not be mistaken, the Soviet Union has all the components
of being the most powerful nation in the world. It has vast natural resources,
an (overall) literate, well-educated work force, and a great
corps of scientists and engineers. But at this point, it has become a
modern nation only in its military might. In the eyes of Western
cynics, it is merely a Third World country with rockets. However, we
know that it is a little more.
But for decades, its economic entity has been stagnant and virtually
devastated. We have seen, year after year, a country that struts in parades
displaying its rockets and tanks; yet it habitually cannot feed its
own people. So, Russia's new leader has a clear sense that his country
must move into a new era. Our deepening interest will be to see if this
movement becomes permanent, or if Gorbachev has only "withstood
the wishes of the Deity" temporarily (Daniel 10:13).
As the revolution currently proceeds, he will continue to attack the
Soviet epidemic of alcoholism, fire incompetents, decree new standards
of economic performance and introduce modest, market-oriented incentives.
The objective is to make the Russian economy more efficient
and productive, not to repudiate Communism. The democracy ("demokratizatsiya")
he promises will probably be a small version of that
which the West recognizes.
Moscow's goals for a world empire have not changed. Gorbachev's
eyes are set on this as much as any previous Soviet leader. In fact, the
changes this Communist leader is making are changes that could hasten
expansionism. He is trying to eliminate the deficiencies that are stopping
it. To achieve the quest of world dominion, Gorbachev is only
changing strategy. He is relying more on pragmatic and sophisticated
diplomacy and less on threat and naked expansionism by force.
(Though obviously, the Russians are not through using force. And
some Kremlin leaders admit that behind Gorbachev's "nice smile" lurk
iron teeth.) Thus far, this image of a reasonable pragmatist is having
88 Berean 29
global impact. One poll finds that Western Europeans believe, 3 to 1,
that Gorbachev is trying harder than Reagan to control nuclear weapons.
In bringing about such a change in the homeland, there is seen a
need for transition also among satellite nations. This is obviously why
Gorbachev recently sent Eastern Europe a signal that he would welcome
liberalization in other Communist countries. With Poland's
Jaruzelski and East Germany's Honecker in his audience, he endorsed
the idea that nations can take different roads to socialism. And later,
news from party members expressed that it may be time for "a new
assessment" of the Soviet invasion of Czechoslovakia in 1968!
NEW CHAMPIONS OF THE U.N.
Unconventionally as well, a new image is being projected at the
United Nations by the USSR. Historically, the Soviets have used the
U.N. as a place for courting the Third World with revolutionary
rhetoric and denouncing American imperialism and all its works.
Among the denouncements was the U.N. peacekeeping operations,
which they refused to fund for 30 years. But Gorbachev's plan has
turned that all backwards. They are now, at the U.N. meetings, presenting
a new, smooth-talking approach to the world, and presenting
themselves as believers in the world organization. In addition, they are
going to pay up their past debts to the U.N.—all now in contrast to the
penny-pinching doubter, the U.S. The Soviets will pay an overdue bill
of $197 million for peacekeeping, as well as $111 million toward this
year's budget. This all could be meaningful prophetically, as a more
fulfilling "peace and safety cry" must apparently come. And Gog, may
deceptively participate in bringing this about. It would seem, that with
such an abrupt turnabout, all would know the Kremlin has not changed
its objectives. Yet, Israel may end up being very naive in this respect.
We shall see how future Middle Eastern peace talks go, with Moscow at
the table. Both Israeli Prime Ministers, Peres and Shamir are now leaning
toward having the Kremlin involved.
Pathetically, when Soviet officials disclosed their U.N. payment
plan, they did not omit to point out that the United States still owes
the U.N. $414 million, including its $209 million quota for the 1987
budget and $62 million for peacekeeping.
THE CHALLENGE OF ECONOMIC TRANSITION
Even traditionalists seem convinced that economic change is necessary.
But most are worried that Gorbachev is pressing too fast, rather
than too slow. Already, for example, Gorbachev has ordered the state
bureaucracies, who have long had control of industrial plants, to stop
interferring in the daily decisions of regional plant managers—a move
which clearly strips state bureaucracies of a good part of their power
without replacing it with other duties. The fear is, that once these reforms
are set in motion, they will take on a self generating, uncontrollable
life of their own. The challenge would be to take transition
smoothly, without endangering the party's control.
30 88Berean
Although many professionals would desire greater autonomy and
freedom, the ordinary Soviet citizen is not plunging headlong into the
excess of reform. Quite the contrary, they seem fearful of Gorbachev's
brave new plan. This is somewhat reasonable, since knowing the
natural laziness of the human flesh, we see that in the world's largest
welfare state, many managers and workers dread the day when the
state will no longer be a sugar daddy, always ready to bail out inefficient
enterprises.
Thus, as their Communism stifled initiative of the human frame, as
well as drive and innovation, products in Russia will be found to be
quality starved and outdated. Virtually, only in its defense industries
can the Soviets match anything American or Western-made. Yet, other
factories are hard-pressed to produce shoes that hold together in the
first rains.
Day-to-day life for most Soviets remains a struggle. Among items
hard to find in state stores are potatoes, onions, toothpaste, well-made
clothing, coffee and sugar. Defective products are common. TV sets,
for instance, are blamed for 40 percent of the house fires in Moscow.
Soviet economists admit that only 10 percent of finished products can
compete with those in the West.
Evidence of the technology gap can easily be seen in Russia's telephone
system. Only 36 million telephones served 278 million Soviet
citizens in 1985, compared with 180 million for 235 million Americans.
And the Soviet central planning committee (called Gosplan) that administers
the country's economy, handles 7 million documents a year
and makes 83 million calculations, most of them without benefit of
computers.
This is what Gorbachev sees as the obstacle to world domination
that must be overcome. In effect, in order to save the system, Gorbachev
must buck it.
Does the Soviet Union have to get more economically stable and
productive to make its finishing touches in grasping Europe, and then
invading the Middle East? Militarily, it does not. And this is what we
should see as the greatest aspect of emphasis in the "clay" of Nebuchadnezzar's
image (Dan. 2:41). But to further militarily expand? It
could: And economically? It could: And in many other ways it could as
well. Our interest will be to see if it needs to. But our discovery of the
answer to this question may well be retrospective to the Judgment.
(Let us take heed.)
The other interesting possibility of this whole scheme—that is, if it
is not in the Divine plan for the Gorbachev revolution—will be that the
failure of Gorbachev will create a vacuum, that observers say will be
strongly filled again by a Stalinism movement—the arm and hammer
mentality. Either scheme can take us to Armageddon!
-(USN 10/19; NWS 11/16; USN 1162)
THE BIBLE HAS THE ANSWER
"The Bible is the enlightener. If men would not be carried about by
88 Berean 31
every wind that blows, let them study this. It will unfold to them the
future, and make them wiser than the world. THE COMING YEARS
WILL BE YEARS OF PEACE. The policy of the Autocrat will be to
throw his adversaries off their guard, and take the Sultan (Turkey) by
surprise. He is to 'come against him like a whirlwind, with chariots, and
with horsemen, and with many ships*, and he will enter into the countries,
and overthrow and pass over. And many countries shall be overthrown'
(Dan. 11:40-41). This is the career marked out for him; which
neither France, nor England, nor the world combined can obstruct or
circumvent." (J.T.) — C.S.
"AN HARD SA YING "
JESUS proceeded to apply the necessity for suffering to his disciples
as well as himself: "If any man will follow me, let him deny himself,
and take up his cross, and follow me. For whosoever will save his life
shall lose it: and whosoever will lose his life for my sake shall find it."
Many say about this what the Jews in the Capernaum synagogue said
about the flesh-and-blood doctrine: "This is an hard saying; who can
hear it? It is "hard" only to a dark state of mind — the state of mind
that does not rightly estimate the vanity of human life — that is not
open to the reality of the work of God done in the earth through Moses
and the prophets, Jesus and the apostles. To such a mind, it seems
"hard" to lose anything now, for lack of faith in the connection between
the losing and the getting promised. It is not hard for those who
can feel the force of the argument that Christ immediately added:
"What is a man profited, if he shall gain the whole world, and lose his
own soul (life)? or what shall a man give in exchange for his soul? For
the Son of man shall come in the glory of his Father with his angels,
and then he shall reward every man according to his works."
Let common sense work on this argument and it will be found irresistible.
A man must die; what can he gain by mortal success if it is at
the expense of Christ's favor who can give life? His coming is compared
to a time of harvest reaping. Let the analogy be followed. A farmer
would think it "hard" to put his seed in the ground if he did not believe
it would come up again multifold. But believing this, he cheerfully submits
to the present loss. So the man who clearly and confidently reallises
that letting life go now will lead to the keeping thereof in the day
of Christ, when all mere natural life will wither like flowers, can let it
go.
The words, of course, had special force at a time when the reception
of the faith of Christ was about to become a capital offence in all the
world; but they have not lost their force as a general truth, that a man
to be an acceptable friend of Christ in the day of his coming, must be
content to forego the world's favor in an age when the world is Christ's
enemy. Men find this "hard." "He that is able to receive it, let him receive
it." —R.R.
"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?" (1 John 3:17)
Acknowledgement of letters received —
D.M., G.T., G.B., A.N., D.M., A.B., E.K., S.T., A.B., I.W., P.W., S.S.,T.S.,
B.B., M.B., R.M., D.S., V.H., C.B., A.N., E.H.
32 88 Berean
One Hundred Years Ago (Continued from page 36)
the printer, without a margin for the time and brains expended on
its get-up, or the cost incurred in house rent, clerking, etc.
***
BRO. Roberts mentioned some interesting thoughts in regards to a suggestion
to print the names and addresses of brethren in the Christedelphian. He said —
No doubt it would be a convenience if the addresses of the brethren
were published in the Christadelphian; but it would also expose them
to the depredations of impostors, who get on the wing even with the
limited information at their command.
***
THE article of bro. Thomas, entitled "Two Modes of Thought" was concluded in
this issue. His remarks concerning the "Thinking of the Flesh" and the "Thinking
of the Spirit" clearly illustrated the vast differences between the two as
opposite ends of the spectrum. The "Thinking of the Flesh" leads only to
death; whereas the "Thinking of the Spirit" leads to life everlasting. His concluding
words from the scriptures were —
"To the law and the testimony; if they speak not according to this
word, it is because there is no light in them" (Isa. 8:20).
***
THERE is also an excellent article from the pen of bro. Thomas based on Acts
19. It dealt with the subject of the "Holy Spirit." His argument illustrated the
following scriptural teaching —
"Have ye received the Holy Spirit since ye believed?" You will
observe that Paul did not say, "Did ye receive the Holy Spirit to
enable you to believe?" because the theory is that we have to receive
something called "the Holy Spirit" or "grace" in order to enable
you to believe. But the Apostle says, "Have ye received the Holy
Spirit since ye believed?" showing that they believed, and that men
are capable of the belief of the Truth without being endued with
something they call "Holy Spirit," apart from the Word.
***
BRO. Roberts wrote a two page article entitled "Darwin and The Bible". He
wrote concerning the idea held by the clergy that one could believe the theory
of evolution and yet profess to believe the Bible. One of several thoughts he
expressed was —
It is one of the many melancholy spectacles of the age in which we
live, to find men (including numerous so-called 'clergymen* and
'ministers' and some Jews, alas), holding the Darwin doctrine of
evolution and yet professing to believe that the holding of the
doctrine is not inconsistent with belief in God and acceptance of the
Bible.
A book has just appeared which ought to make them ashamed. It is
"The Life of Darwin," by his son. In this book are utterances of
Darwin which show what he thought of the consequences to the
Bible rising out of his theory of evolution. He says he "gradually
came to see that the Old Testament was no more to be trusted than the
sacred books of the Hindoos!"
Here is the true Darwin attitude to the Bible fully disclosed. It is
part of Mr. Darwin's honesty to state the matter thus frankly. It
ought to open men's eyes to the nature of the issue. It is not the
Bible plus Darwinism, but the Bible VERSUS Darwinism . . .
(It is worthy of note that this type of philosophy among the clergymen of that
day Is still rampant today In the religious community. Unfortunately, this theory
of evolution has crept In among some groups who should know better. Let us
continue to cast aside the vain theories of man; and Instead rely only upon the
revealed will of God In His Infallible Word of Truth. In the Scriptures lies the
88 Berean 33
truth on all subjects, such as God's purpose in the creation of the earth and
man upon it Let us believe unto life eternal!)
#*#
THE publishing of the long-awaited book of bro. Sulley's on Ezekiel's Temple
was announced by bro. Roberts. His remarks were —
Readers now have in their hands the long-looked for exposition of
the Temple of Ezekiel's prophecy, by bro. Sulley, architect, of Nottingham,
with illustrative drawings. That the majority of them will
think highly of it may be taken for granted. The artistic style of the
book is irrelevant to its main merit. Still, it is satifactory to see a book
on so worthy a topic, got up in such a superior style.
All who know brother Sulley in his professional capacity know that
it was impossible for a poor job to get out his hands. It is becoming
to the advancing development of the Truth that the treatment of
this subject should be the occasion for the appearance of a book fit
to lay on the Queen's table as regards bookmaker's style and finish,
and the exactness and accuracy of the professional drawings.
After speaking of the appearance of the book, bro. Roberts than spoke of its
originality in the following terms —
It is the scheme of the Temple that is the engrossing feature. This
differs from all previous conceptions. Many attempts have been
made from time to time to reduce Ezekiel's specifications to a comprehensible
plan. None of them at all resemble the results of bro.
Sulley's studies.
Bro. Roberts then came to the main point concerning this work —
Bro. Sulley's exposition is based upon complete reverence for the
Divine wording of the vision as part of the wholly-inspired production
of the Spirit of Christ in the prophets. He has scrupulously
given place to every jot and tittle of the wording; He has excluded
nothing and altered nothing.
(Bro. Sulley's book is now 100 years old. It is an exceptional presentation on
the subject of the Temple as revealed by inspiration to the Prophet Ezekiel. It
shows very clearly many details of that Temple that will be built on the presentday
site of the city of Jerusalem. It also contains a beautiful picture of that day
of blessing soon to come upon the earth. Let us read this book for comfort and
strength, and for encouragement to endure to the end.)
***
THERE is an excellent twelve page outline of a Journey that bro. Roberts took
to New York. It is full of not only the things that he saw and did, but also
abounds with references to scriptural things. It did not seem to matter what
bro. Roberts did or wrote about, it always ended up with thoughts of the Truth
and God's ultimate purpose with the earth. His recording these things was for
the following purpose, as he expressed it —
Having occasion to run over to New York, in connection with the
proposed enlargement of the Christadelphian, I booked by the 9 a.m.
express from Birmingham to Liverpool on Friday, November 25,
1887. A journey of this sort has become a commonplace affair nowadays, but I thought a little interest might be got out of it for others
who have to stay at home all the time, and who never have the
opportunity of getting abroad on the great earth we inhabit, or of
feeling the endless and diversified sentiments which a running to
and fro therein sets in motion. The way to get this interest out of it
would be, I thought, by making a realistic record of it, with its
thoughts intertwined.
(As he travelled he spoke of the natural things around him and then tied them in
with spiritual thoughts on the future. As we noted, his entire life was given over
to the Truth, and everything he saw directed his attention to higher things. How
do we react to the things around us? Hopefully we realize that they are Just part
34 88Berean
of the passing sceneryr end that our hopes and thoughts should always be
directed toward the coming Kingdom end the glories that will fill this earth.)
***
THERE was also an outline of a "Fraternal Trip — Canada and the States"
. B. J. Dowling (who later became printed In the magazine. It was written by bro. I
co-editor of the Berean magazine).
In relation to this item generally and more specifically to bro. Roberts' account
of his travels to New York, he mentioned another reason for printing these
Items —
. . . it has been an effort getting ready this number of the Christadelphian.
New measurements have put calculation out of our power,
and lack of time for leisurely arrangement has interfered with some
matters. To this is due the non-appearance of several customary
features.
#**
BIRMINGHAM Miscellanies —
There was special interest on Sunday, December 4, when bro. Sulley
(who was accompanied by sis. Sulley) lectured on the Temple of
Ezekiel's prophecy. His lecture was illustrated by the large original
plans of which the plates appearing in the published books are
copies. They filled the whole of the orchestra. The lecture was an
excellent one, and great was the interest felt by all the hearers.
***
DIFFERENT Bible Lectures —
"The Water of Life"
"The Doctrine of Demons"
"An Hour with the Prophet Daniel"
"The Covenants of Promise"
"Two Extremes: Eternal Torments and Universalism"
"The Ills of Mankind and the Remedy in Store"
"The Great Image of Nebuchadnezzar's Dream Illustrated with
Image and Map"
"The Scriptural Justification for Withdrawal from all Believers in
False Doctrine"
"Probation in Relation to Future Rewards and Punishments"
"The Cross and the Crown: or, the Sufferings of Christ and the
Glory to Follow"
December Answers —'
1. Keeper (Gen. 4:9)
2. Occasion (Rom. 14:13)
3. Mote (Luke 6:41)
4. Lot (Gen. 12:5)
5. Servant (Phm. 16)
6. Judge (Rom. 14:10)
7. Trespass (Luke 16:3)
8. God (ljn. 14:21)
9. Saul (Acts 22:13)
10. Philip's (Luke 3:19)
11. Andrew (Mark 1:16)
12. Sin (Matt. 18:21)
13. Buz (Gen. 22:21)
14. Esau (Gen. 27:6)
15. Youngest (Gen. 42:15)
16. Aaron (Ex. 28:2)
17. Reconciled (Matt. 5:24)
88 Beresn
BROTHER, BROTHER'S,
18. Net (Mic. 7:2)
19. Heel (Hos. 12:3)
20. Usury (Neh. 5:7)
21. Offended (Prov. 18:19)
22. Friend (Prov. 18:24)
23. Redeem (Psa. 49:7)
24. Abishai (1 Chr. 11:20)
25. Jonathan (2 Sm. 1:26)
26. Wide (Deut. 15:11)
27. Dragons (Job 30:29)
28. Waster (Pro. 18:9)
29. Death (ljn. 3:14)
30. Low (Jam. 1:9)
31. Saints (Phm. 7)
32. James (Gal. 1:19)
33. Rise (Jn. 11:23)
34. Grieved (Rom. 14:10)
BRETHREN"
35. Quartus (Rom. 16:23)
36. Brother (1 Cr. 6:6)
37. Disorderly (2 Thess. 3:6)
38. Love (lPt. 2:17)
39. Enemy (2 Thess. 3:15)
40. False (2 Cr. 11:26)
41. Grudge (Jam. 5:9)
42. Accuser (Rev. 12:10)
43. Exhortation (Heb. 13:22)
44. Hanani (Neh. 1:2)
45. Believe (Jn. 7:5)
46. Pray (1 Thess. 5:25)
47. Joseph's (Gen. 45:16)
48. Ashamed (Heb. 2:11)
49. Weary (2 Thess. 3:13)
50. Evil (Jam. 4:11)
36
One Hundred Years Ago
WITH this edition of the Chrlstadelphlan, bro. Roberts indicated the following in
relfrtion to the change in the size and appearance of the magazine —
We appear this month enlarged and improved as promised. The
only shortcoming is in the quality of the paper. This we were
compelled to keep at a lower point than intended so as to keep
within the 4 oz. postal limit. To have gone beyond would have
meant trebling the postage. As it is, it is doubled. Some may remember
this in future remittance as some have already done in anticipation
— the more especially as the Christadelphian as now published is
without a profit. It is supplied to the readers at the price charged by
(Continued on page 33)
BIBLE PUZZLE — "LIVING"
1. Man became a living...
2. Eve was.. .of all living
3. Shall dip them and living... in blood
4. Hath heard the . . . of living God
5. King said, Divide living . . . in two
6. In thy sight shall no man living b e . . .
7. Living . . . is better than dead Son
8. Likeness of the . . . living creatures
9. Spirit of living creatures was in . . .
10. Caused . . . in land of living
11. Living may know that Most High . . .
12. Living . . . shall eo out from Jerusalem
13. Every living soul died in . . .
14. Shall lead them unto living . . . of waters
15. Not trust in uncertain . . . , but
in living God
16. Had spent all her living upon . . .
17.1 am the living . . .
18. Present your bodies a living . . .
19. Ye are the . . . of living God
20. Let earth bring forth living . . .
21. Every living thing of all flesh,... of
every sort
22. God . . . Noah, and every living thing
23. Any manner of living thing that
creepeth was . . .
24. He stood between dead and living
25. They were shut up as in widowhood
26. Everyone that is . . . among living in
Jerusalem
27. To whom coming as unto a living...
28. Out of his belly shall flow . . . of
living waters
29. Lorcf both o f . . . and living
30. Wasted his substance with . . . living
31. Turn from . . . unto living God
32. To serve living and . . . God
33. Walk before God in . . . of living
34. Be . . . out of book of living
35. My . . . crieth out for living God
36. And . . . desire of every living thing
37. Considered all living walk under this . .
38. Living w i l l . . . it to heart
39. To him that is joined to all living
there i s . . .
40. Sennacherib, which hath sent to . . .
living God
41. The . . . shall praise the Lord
42. Have forsaken me . . . of living waters
43. He was cut off out of land of living
44. Living creatures appeared like burning.
45. Living creatures ran and returned
l i k e . . . of lightning
46. Ye (Israel) are . . . of living God
4 7 . 1 . . . thee by living God
48. She gave all the living she had
49. Who sought living among the dead?
50. Living Father hath . . . me
•
Aaron
Adjure
Bird
Blotted
Bread
Child
Coals
Creature
David's concubines
Dead
Dog
Flash
Flesh
Fountain
Fountains
Four
Hope
Jesus
Justified
Lay
Light
Living
Mother
Physicians
Poor widow
Remembered
Reproach
Riotous
Riches
Rivers
Ruleth
Sacrifice
Satisfieth
Sea
Sent
Sons
Soul
Stone
Sun
Temple
Terror
True
Two
Unclean
Vanities
Voice
Waters
Wheels
Women of Galilee
Written
$5.00 U.3. per year (only for those who desire to pay — free to others) Printed in the
USA
Australia subs to bro. Ray Hodges, 2 Emily St., Esperance, W. Australia 6450
USA subs to bro. Max McLaren, 8006 Junius Street, Houston, Texas, USA 77012
British and Canadian subs, etc., to bro. David Qubb, 42 Oneida Rd., London, Ontario,
Canada N5V 2X1
36 88Berean
VOL 77, NO. 2, ISSUE 782 FEBRUARY, 1988
The Berean
Christadelphian
A monthly magazine devoted wholly to the exposition and defense
of the Faith once for all delivered to the Saints, with the object of
helping to make ready a People prepared for the coming of the
Lord. Opposed to the unscriptural teaching of the papal and
protestant churches of the world.
Please send all Berean communications to:
Bro. David Clubb, 42 Onelda Bd., London, Ont. Canada N5V 2X1
"They received the Word with all readiness of mind and searched
the Scriptures daily, whether those things were so.
Therefore many believed" -Acts 17:11
ECCLESIAL NEWS: Holladay, Richard 38
Fraternal Gatherings: Lampasas, Hye, London 38
DR. THOMAS' TRAVELS (continued) 39
STUDIES AND THOUGHTS: (Bro. Thomas)
Despiseth Thou the Goodness of God? 41
DESTINY OF THE WICKED (bro. Roberts) 44
GOD ENTHRONED IN THE ECCLESIA (bro. Growcott) 48
NORTHEASTERN CANTON, OHIO, GATHERING 54
A FEW WORDS TO SISTERS 60
CURRENT EVENTS FULFILLING PROPHECY:
NUCLEAR ARMS: The Washington Summit Brings Agreement;
CHILE: The Junta Prepares to Stay Longer 64
January Answers: "Living" 71
100 YEARS AGO:
Christ and the Gospel; Journey to New York, A Few Words to Sisters;
Prospect of the Holy Land; Enlargement of the Chnstadelphian;
Birmingham Miscellanies; Bro. Sulley's Book on Ezekiel's Temple;
Different Bible Lectures 72
Bible Puzzle: "Mind" 72
W· are anxious to send the Berean free to any desiring it. Do not hesitate to
request it. If you know of any who might like it, please send us their names.
Anything herein may be used freely by any one in any way. No credit needed.
CHRIST IS COMING SOON AND WILL REIGN ON EARTH
Ecclesial News
HOLLADAY, Tenn.—S.S. 9 am; Memorial 10 am; Sat Night Class, "Law of Moses"—
bro.
Warren Rankln, Rte. 2, Box 227, Holladay, Tennessee, U.S.A. 38341; phone (901) 5843925.
LOVING greetings in the One Hope.
Since our last correspondence we have had several visitors: brethren
and sisters Braden and Garnett Edwards, Chip and Joyce Edwards, Violet
and Norma Rankin, John and Gerry Osborne, Danny and Sharon Packer,
Ed and Jessie Prentice, David and Lois Van Pelt, and Nick Mammone. We
appreciate the uplifting words of exhortation given by brethren Braden
Edwards, Chip Edwards, John Osborne, David Van Pelt, Danny Packer,
and Nick Mammone.
We have thoroughly enjoyed the visits of all the brethren and sisters,
and we invite all to visit us at anytime.
On behalf of the Holladay ecdesia, in the bonds of the One Hope,
— bro. Warren Rankin
RICHARD, Sask.—S.S & Study Classes 10:30 am; Memorial 11:20 am; Lecture every
3rd
Sunday of Month, from Mar. through Nov.; "Exposition of Daniel" Class, Wed., 8 pm—
bro.
Gordon Jones, Box 48, Richard, Saskatchewan, Canada S0M 2.0; phone (306) 246-4628.
DEAR brethren and sisters.
In the time that has passed since our last report, we have had the
pleasure and privilege of the company of the following brethren and
sisters: bro. and sis. Doug Luard; bro. and sis. Art Bennett, bro. Norman
Blacker, bro. and sis. Harry Phillips, sis. Grace Punter, sis. Tina Armstrong,
sis. Marjorie Gibson. Words of exhortation were received from
brethren Luard, Bennett, Blacker, and Phillips. Bro. Bert Sadler of Wynyard
has been visited several times by various members of the ecdesia.
In addition to the visitors enumerated above, 43 brethren and sisters
attended the Richard Fraternal Gathering, which was held at the Community
Hall in Richard, on July 3-6, 1987. The theme of the gathering
was "THE BIBLE: For Pleasure and Profit (2 Tim. 3:16)". Much spiritual
pleasure and profit were indeed obtained from the individual subjects
which were: "Line Upon Line and In between" — bro. Don Newcomer
(presented in three parts); "Character of the Spirit" — bro. Gary Smith;
"Keeping the Way" — bro. Arthur Luard (presented in three parts);
"Behold I Come Quickly" — bro. Joel Pando; "Thoroughly Furnished
unto all Good Works" — bro. Dave Gwalchmai (exhortation); "Facing the
Challenges of Youth" — bro. Doug Luard. The gathering was also well
attended by Christadelphian youth from many ecclesias, and for these
there were special activities and studies. (Continued on page 68)
FRATERNAL GATHERINGS (If The Lord Will)
LAMPASAS, Texas — June 10,11,12 — bro. Ross Wolfe, 1802 Rumley Road,
Lampasas,
Texas, U.S.A. 76550; phone (512) 556-5249.
HYE, Texas — July 31 to Aug. 7 — bro. Carwyn Smith, 3457 Pine Lane, Deer Park,
Texas,
U.S.A. 77536; phone (713) 479-6565.
NORTHEAST Gathering, LONDON, Ont — Oct. 8, 9 — bro. David Clubb, 42 Oneida
Rd,
London, Ontario, Canada N5V 2X1; phone (519) 451-4063.
"THE BEREAN CHRISTADELPHIAN (ISSN 0199-4131) is published for $5.00 per
year by Max McLaren, 8008
Junius Street, Houston, Texas, U.S.A. 77012. Second-class postage paid at Houston,
Texas, U.S.A. 77201.
POSTMASTER: Send address changes to THE BEREAN CHRISTADELPHIAN, 8008
Junius Street, Houston,
Texas, U.S.A. 77012."
38 88Berean
Dr. Thomas' Travels
(Continued)
We have heard those testify who have listened to him that
bro. Magruder is a good and interesting advocate of the kingdom;
yet, being at home, he is not appreciated as he deserves
in Charlottesville. If the people there only knew the day of
their visitation, they would insist upon his granting them a
portion of his labors of love instead of bestowing them all
upon extraurbal populations.
But so it is, the Great Teacher himself was not appreciated
where he was most familiarly known. They were acquainted
with him as a neighbor, whom they had seen working at the
carpenter's shop, sawing and planing boards. What "honor"
would they give to Jesus, a poor journeyman carpenter of
Nazareth, when he should presume to rebuke the rulers of
the synagogue, and to instruct the people? Literally none;
and none they gave him, for "they were offended at him."
They were astonished at his doctrine and mighty works, but
being a prophet in his own country and town, they gave him
no honor or respect; thereby evincing that too much familiarity
between the preceptor and the taught is not conducive to
the interests of the truth.
Under the circumstances of the case it was deemed fit that
we should be the mouth-piece of the occasion, while he
should procure accommodation and get the people together.
Application was made for the use of the Baptist meeting
house, which it was supposed would be granted for their convenience;
but a majority of one thought it inexpedient, so
that sittings for the public had to be sought elsewhere. They
were found at the Lyceum Hall, which was politely opened
to the inhabitants by the society for a course of lectures on
the things noted in the scriptures of truth. Accommodation
being thus happily provided the following notice appeared in
the town's newspaper:
DR. THOMAS' LECTURES
"Dr. John Thomas will deliver a course of Lectures, by request,
at the Lyceum Hall in Charlottesville, commencing on
Thursday evening, 13th inst. at 7 o'clock. The public is invited
to attend.
"The design, as well as the direct tendency of these lectures
is to awaken a deep interest in the extraordinary revelations
of the Bible, when interpreted with reference to the
prophetic future and the signs of the times, as exhibited in
88 Berean 39
the remarkable events now transpiring on the ancient theatre
of the Western Roman Empire—the old continental dynasties
tottering to their destined fall—the precarious Papacy—the
rapid decay of the Turkish Power—the Colossal Empire of
Russia—the rising prominence of the Jews, etc. These, the
Lecturer regards as strikingly illustrative of the prophecies
and as introductory to the birth of a. New Age in the world's
history, and the establishment of that kingdom and dominion
over the Nations, which is expressly foretold in Daniel,
7th chapter; Revelation, 20th and 21st chapters, and elsewhere
in the Holy Scriptures."
Bro. Magruder spared no trouble in getting his fellow-citizens
together; nor was he unsuccessful. The difficulty was to
find sittings for them. Many had to stand, and more to go
away for want of room to receive them. We spoke seven
times to attentive and intelligent audiences; and understand
that the gospel of the kingdom is more favorably regarded at
Charlottesville than hitherto. We trust the impression will be
permanent.
A correspondence was opened with one of the Professors
of the University, to ascertain whether its chapel would be
granted for one or more lectures on the kingdom. But though
the Professor would have no objection on his part, yet it was
his opinion that an application for it would not be successful.
It appears that the established religion of the University of
Virginia is Quadrangular Orthodoxy, styled "the Four Orthodox
Denominations/' to wit: Episcopalianism, Presbyterianism,
Baptistism, and Methodism.
The standard by which these hostile and contradictory
systems are decreed to be the true faith at the University, is
numerical. There are more people in Virginia belonging to
these four sects than to the Jews, Papists, Universalists, Quakers,
Campbellites, and advocates of the gospel of the kingdom;
therefore it is supposed to be the interest of the University
to establish them in paramount and exclusive possession
of its spiritualities. But such favoritism is a violation of the
letter and spirit of the Constitution of Virginia, and of the
United States. These symbols give no preference to one or to
four sects over the others. The faculty, therefore, has no
right to enthrone exclusiveness in the University chapel pulpit
under any name or pretence whatever.
(To be continued, Cod willing)
40 88 Berean
Studies and Thoughts BY BROTHER JOHNTHOMAS
"DESPISEST THOU THE GOODNESS OF GOD?"
"Despisest thou the riches of His goodness. .. not
knowing that the goodness of God leadeth thee to
repentance?'' — Rom. 2:4
The phrase "the goodness of God" is found occurrent in
various places of the Holy Scriptures. It is not peculiar to
the New Testament, but common to it and the Old. It occurs
first in the writings of Moses, who, speaking of the effect
of his narrative of Jehovah's severity upon Egypt, and
deliverance of Israel upon the mind of his father-in-law, says:
"And Jethro rejoiced for all the goodness which the Lord
had done to Israel whom He had delivered out of the hand of
the Egyptians" (Ex. 18:9). From this, the reader will perceive
that the Lord's goodness is comprehensive both of good and
evil. It is not unmixed good—good, pure, and absolute—but
mixed and relative. If His goodness had been pronounced
upon by the Egyptians, they would have characterized it as
pure evil, because His goodness plagued them with grievous
plagues, and destroyed their army with a terrific overthrow.
But this pure and absolute evil upon Egypt was unqualified
goodness to Israel; for it delivered them from a sore and cruel
bondage, and commenced the fulfilment of the "good thing"
(Jer. 33:14) which Jehovah had promised to Abraham, Isaac,
and to Jacob, and their seed. God's goodness, then, is good
in act and promise to His people; but only evil to them who
afflict them, and blaspheme His name.
God's goodness to His people, and severity upon His enemies,
are the necessary result of His peculiar character.
Hence His goodness and character are inseparable; so that to
declare "the Name" of the Lord is at once to make known
His character and goodness, which stand mutually related.
Because of this, it is written, "/ will make all My goodness
pass before thee, and will proclaim the name of the Lord before
thee; and I will be gracious to whom I will be gracious,
and I will show mercy on whom I will show mercy.y> Jehovah,
therefore, descended in a cloud, and stood with Moses
on Mount Sinai, and proclaimed the attributes which constitute
His character, saying, "Jehovah, Jehovah, a God, merciful
and gracious, long-suffering, and abounding in goodness
and truth, keeping mercy for thousands, forgiving iniquity,
and transgression, and sin, and destroying not utterly the
88 Berean 41
guilty; visiting the iniquity of the fathers upon the children
and upon the children's children, unto the third and to the
fourth generations" (Ex. 34:6,7).
Such a God is Jehovah in His character or relations of
goodness to those whom He chooses for His people; but, at
the same time, "a consuming fire" to His enemies (Heb.
12:29). He is a great and absolute sovereign in all His doings,
having mercy upon whom He will, and hardening at His pleasure
(Rom. 9:18). He chose Israel for His people or nation,
to whom He granted a constitution, laws, and institutions,
burdensome to be borne (Acts 15:10), but most agreeable to
Himself, and promotive of His purpose in the manifestation
of His goodness concerning them in the latter days.
All His promises emanate from the essential goodness of
His nature, which is favor, forbearance, abounding in truth,
faithfulness, pardoning, and corrective, but not utterly destroying.
His promises are made to Israel, and to Israel alone;
nevertheless, He has condescended to invite those of all nations
who believe His promises, to share in them when the
time shall arrive to perform them. To Israel He is gracious,
to Israel He is long-suffering; to Israel He is abundant in
goodness and truth; for thousands of Israel He keeps mercy
in store; He forgives Israel's iniquity, transgression and sin;
and He corrects Israel, but He does not utterly destroy him,
as history shows even to this day.
He hath not dealt so with any other nation. "Jehovah
found Israel in a desert land, and in the waste howling wilderness;
He led him about; He kept him as the apple of His eye"
(Deut. 32:10). There is no nation so dear to Him as Israel;
for Israel is beloved for the fathers' sakes (Rom. 11:28). So
tenderly compassionate is He of His nation that He saith by
His prophet, "He that toucheth you, 0, Israel, toucheth the
apple of Jehovah's eye" (Zech. 2:8).
All this mercy to Israel is shared by those Gentiles who
believe the promises and obey the law of faith; for believing
Jews and Gentiles are all the children of God through the
faith (dia tees pisteoos) in Christ Jesus. For as many of these
believers as have been baptized into Christ have put him on.
They are, therefore, all one in Christ Jesus; and if Christ's,
then Abraham's seed or Israelites, and heirs according to the
promise (Gal. 3:26, 29). Being thus adopted, the Gentiles
who believe the gospel of the kingdom, in the name of Jesus,
are no more foreigners, or aliens from Israel's commonwealth,
and strangers from the covenants of promise, but fel42 88 Berean
low citizens with the saints of Israel, and of the household of
God, which for about seven years, after the resurrection of
Jesus, consisted only of faithful Israelites (Eph. 2:12, 19).
It is an attribute of Jehovah's goodness to "keep mercy
for thousands." These thousands, for whom mercy is kept,
are "those who love Him, and keep His commandments"
(Ex. 20:6), the Israel of God in the higher import of the
phase. The mercy kept for them is the chesed, styled the
berith Olahm Chasdai Dahwid, or age-covenant mercies of
David, rendered by Lowth "an everlasting covenant, the gracious
promise made to David, which shall never fail" (Isa.
55:3). These gracious promises, or loving-kindness, or mercy
which Jehovah keeps for thousands, are based upon the
chesed or mercy to Abraham, to which Mary and Zacharias
refer in these words: "He hath holpen His servant Israel, in
remembrance of His mercy, as He spake to our fathers, to
Abraham, and to his seed for ever" (Luke 1:54,55). "Jehovah
hath raised up a horn of salvation for us (Israel) in the
house of His servant David; as He spake by the mouth of His
holy prophets which have been from the beginning of the
age: that we should be saved from our enemies and from the
hand of all that hate us; to perform the mercy promised to
our fathers, and to remember His holy covenant; the oath
which He swore to our father Abraham, that He would grant
unto us (Israel), that we being delivered out of the hand of
our enemies might serve Him without fear, in holiness and
righteousness before Him all the days of our life" (Luke
1:54,55,69-75).
The birth of Jesus was a proof that Jehovah remembered
the mercy he had promised to Abraham and David. Jesus the
born King of the Jews, was the Horn or Power by which the
nation is to be saved from all its enemies; he is therefore,
styled "a horn of salvation for Israel." He has not saved
them yet. They are still subject to the Horns of the Gentiles,
and have no part in their native land.* So long as their condition
remains what it is, the mercy promised to Abraham
and David continues unfulfilled. The resurrection of Jesus,
however, is the earnest that it will be accomplished in the appointed
time; and that He will certainly deliver them from
the tyrants "who destroy the earth." Hear this, ye infidels,
who profess to love the Lord, but believe not what He saith:
"Behold, the days come that I will perform that good thing
•Written over 100 years ago. Many changes since that time in Israel's land.
88 Berean 43
which I have promised unto the house of Israel and to the
house of Judah. In those days, and at that time, will I cause
the branch of righteousness to grow up unto David; and he
shall execute judgment and righteousness in the land. In
those days shall Judah be saved and Jerusalem dwell safely;
and this (is his name) which shall be proclaimed to her: The
Lord our righteousness—vezeh asher yigurah lahh Yehowah
Tzidkainu. For thus saith Jehovah: David shall never want a
man to sit upon the throne of the house of Israel; neither
shall the priests the Levites want a man before me to offer
burnt offerings, and to kindle meat offerings, and to do sacrifice
continually" (Jer. 33:14-18; 23:5,6). This "good thing"
is the subject-matter of the mercy promised to Abraham and
David, which Jehovah, the fulfiller of promises, keepeth for
thousands; and which is as certain to be communicated as
that He exists; for "He magnifies His word above all His
name" (Psa. 138:2). That good thing, in its details, is abundantly
spoken of by the mouth of all the prophets, through
whom Jehovah hath kept alive the remembrance of it from
the foundation of Israel's commonwealth. It is Israel's hope,
and therefore, the hope of the true Christians; for salvation is
of the Jews. (To be continued, Cod willing)
Destiny Of The Wicked
BY BROTHER ROBERT ROBERTS
In Jer. 14, as in many parts of the prophets, a calamitous
state of things is depicted as prevailing in the land of Israel.
It is a picture of dearth—no rain, the ground chapt, the gates
languishing, a black aspect on everything, Jerusalem and the
country round full of mourning—the children of the nobles
themselves on the outlook everywhere for water. If we enquire
the meaning of it, we are led straight into the heart of
instruction. We do not require to go far to get the meaning.
It is asked and supplied in the chapter. The question is put
why God should thus neglect His people—why He should be
as a stranger in the land—why He should let it seem as if He
had no power to save? The answer is straight and strong, and
it is an answer from God. "Thus saith the Lord unto this people.
" What saith He? Why, that they have loved to wander
from Him: that they have forsaken Him: that they have forgotten
Him. What then? "Therefore the Lord doth not accept
them: He will now remember their iniquity and visit
their sins."
44 88 Berean
This then is the explanation of the evil things that befell
Israel in their land. It was as Moses told them when they
came out of Egypt. "Beware that thou forget not the Lord
thy God in not keeping His commandments and His judgments
and His statutes, which I command thee this day . . . If
thou wilt not hearken unto the voice of the Lord thy God
. . . the Lord shall make the rain of thy land powder and
dust. . . Thou shalt not prosper in thy ways" (Deut.).
It may be said, this is all ancient history, what has it to do
with us? A moment's enlightened reflection will bring the
answer. It is ancient history written for us. It is among the
"whatsoever things THAT' were written for our learning,"
of which Paul speaks in Romans. Paul says the same thing
even about the incidents that happened to Israel on their way
from Egypt to Caanan. Referring to such unlikely things as
their murmurings and God's manifested displeasure, he says,
"all these things happened unto them for ensamples: and they
are written for our admonition" (I Cor. 10:11). If this is
true of the events of the Exodus, how much more of the
messages of the prophets. They are intended to convey instruction.
It is not difficult to see that they do so. If God
was displeased with Israel for wandering from Him, will it be
any different with us?
It is the great crime of the present age that God is ignored
and forgotten. It is a crime we were once guilty of. It is a
crime into which it is very easy to relapse. Hence the wisdom
of reading and studying the prophets, as well as other
parts of the Scriptures, that we may come quite into harmony
with God's views of human action, and be preserved
from those wrong views which only bring misery and destruction
at last. In the case of Israel, it was the law of God by
Moses they neglected: in our case, it is the same voice speaking
from heaven by Christ and recorded in the apostolic writings
and nowhere else. It is this that the whole world neglects
and leaves out of account as entirely as if it had never
been delivered. It is this that we may be drawn into forgetfulness
of, by the influence of other things, and the supreme
power of universal example.
How serious a matter it is to forget the law of the Lord
and act in opposition to its prescriptions, few men in our
generation realize. How serious a thing it is we may learn
from what God said by Nathan to David, when he sinned in
the matter of Uriah. "Now therefore the sword shall never
depart from thine house because thou hast despised me"
88 Berean 45
(2 Sam. 12:10). David had no thoughts of despising God
when he sinned the sin which God condemned. He merely
yielded to pleasant desire in the first instance, and then
sought to screen himself from shame in the second. David
feared God exceedingly and had not changed his mind towards
God at all. Yet this was God's construction of his act:
that in going contrary to the commandment God had given
for the guidance of human action, David had "despised
God."
Men do not think of this when every day in their lives
they do the things God has forbidden to be done, and leave
undone the things He has commanded to be done. What a
fearful accumulation of guilt lies upon the children of disobedience!
What a fearful crime for men to despise God.
Those despise God who despise His word: and those practically
despise His word (in God's estimation) who neglect it or
disobey it. They do so with impunity now. No harm seems
to come to their negligence. It would be foolish to be misled
by appearances. It was so with Israel for a long time. It did
not seem to matter whether they observed the law of Moses
or not. The sun rose, the rain came, the harvest matured,
prosperity reigned as much as when the first generation of
their fathers feared the commandments. Yes, for a while,
but mark the expression in this chapter. "He will now remember
their sin."
Look out upon their calamitous history and see what this
means. Look at their desolate land; look at their wandering
and downtrodden race; look at their scattered polity, headless
and powerless. Now make the application. It has an application
in other directions. See what is said of Rome, respectable
and respected Rome which not withstanding her
sins, which have "reached unto heaven," rears her head in
complacent and prosperous authority among the nations of
the earth. "Great Babylon came in remembrance before
God, to give unto her the cup of the wine of the fierceness of
His wrath." There are things long past—deeds and transactions
which are ancient and forgotten history with the world
—to come up again in divine reckoning and be made the basis
of terrible acts of retribution—just as with Israel of the 42nd
generation of whom Jesus said that upon them would come
"all the righteous blood shed upon the earth from the blood
of righteous Abel to the blood of Zecharias"—an imprecation
so terribly fulfilled in the destruction of the Jewish state by
the Romans.
46 88 Berean
Men may individually insulate themselves from the guilt
of a generation in which they live. Hence Peter exhorted
those who were reasonable to ''save themselves from that
generation, " But men who drift with the stream, partake of
the guilt of their generation and may find themselves involved
in the whirlpool of judgment that will destroy the present
wicked world when the time for "remembrance" arrives.
This remembrance acts both ways. Forgotten deeds of evil
will be remembered and so will forgotten deeds of obedience
to God. We read "a book of remembrance was written
before Him for them that feared the Lord and that thought
upon His name and they shall be mine saith the Lord of
Hosts in that day when I make up my jewels." What encouragement
we have in view of these things to continue patient
in inconvenient well doing and constantly avoiding convenient
evil doing. The day of the issue of things, which is as
sure to come as the next eclipse, will show the supreme wisdom
of such a course and the supreme folly of those who allow
themselves to be cheated into forgetfulness of God and
disobedience of His commandments.
There are some people for whom God will not be prayed
to—people that are in a nominal sense His people. Thus
concerning Israel—God*s own people—He says to Jeremiah in
this chapter, "Pray not for this people for their good. When
they fast, I will not hear their cry. When they offer burnt
offerings and an oblation, I will not accept them" (v.11,12).
The reason of His severe attitude, we have already seen.
Israel had forgotten God and discarded His law. Consider in
this light the community among whom we live. Jesus said,
"/ pray not for the world." It is a parallel case. Prayer is
only acceptable on behalf of those who fear and love and
obey God. The world does none of these things. It is in the
position of Belshazzar to whom Daniel said, "The God in
whose hands thy breath is and whose are all thy ways hast
thou not glorified." It is therefore in a position of great
wickedness, with all its education and refinements; and it has
not ceased to be true that "the friendship of the world is enmity
with God." We have stood aside from the world: are
we acceptable with God? Yes, if we fear and love Him, and
listen to Him in the daily reading of His word, and serve Him
in the observance of the "all things whatsoever He has commanded
us by Christ." If we do not these things, but merely
mind earthly things like all the world around us, in what are
88 Berean 47
we better than they? In that case, we are worse than they,
because we know better and have promised differently.
To be "condemned with the world"—to have part in the
"judgment that will devour the adversary" is the destiny
divinely written beforehand, of all who are in this relation to
these things. Here the matter comes home to us. We have
been separated like Israel, to be a people, but God's pleasure
in us depends upon our faithfulness to Him. If we hold our
position in the Gospel, merely as a man holds a policy of insurance
or a deed of conveyance—that is, as an instrument of
personal advantage in a futurity for which we find it our interest
to provide, God will have no pleasure in us, and we
shall find the Gospel of no advantage. Christ will refuse to
pray for us, and we shall go to his judgment seat at last to
find our sins unforgiven, and our path closed by condemnation.
Looking at Israel as exhibited to us in the Scriptures of
truth, we learn what is pleasing to God and what is not.
(To be continued, God willing)
God Enthroned In The Ecclesia
And Our Lives
BY BROTHER GILBERT QROWCOTT
This morning our thoughts will be on the structure of the
Mosaic tabernacle as a whole and its significance as the pictorial
manifestation of God, revealed among men. All the
tabernacle appointments were for glory and for beauty; for
Divine glory and for spiritual beauty. Glory and beauty
characterize everything pertaining to God, and we must get
in harmony with the glory and beauty of God, for literally
we are ugly; sin is ugly, the flesh is ugly; human nature is
ugly.
Moses' face shone with the glory of God, for when he
came down from the revelation of these things he had to
cover his face, for Israel could not look upon him. Paul tells
us that this symbolises their grovelling, earthly blindness;
that true believers see the glory of God in the face of Jesus
Christ; that they grow daily more like Him from glory to
glory. Glory means excellence and excellence means betterness.
We are changed into the same image from glory to
glory, from betterness to betterness, closer and closer to the
divine ideal, to the perfect beauty of character, spirituality,
divinity, godliness. The whole purpose of our lives is to increase
in glory and in beauty, in excellence, in holiness, in
48 88 Berean
godliness, in beauty of character, in fulness of love, in depth
of understanding. If this does not occur, we live in vain.
Solomon declares, "God has made everything beautiful in
His time" (Eccl. 3:11). Only beauty, true beauty, is eternal.
All else must pass away. The very existence of beauty, the
basic beauty of all God's works from the smallest to the
greatest is one of the greatest arguments for divinity and is
against the theory of evolution. Evolution is blind, earthly,
grubby, carnal. It has no place or explanation for beauty and
for glory.
The Tabernacle was God's plan, God's initiative, God's instruction.
"See thou make it according to the pattern shown
thee" (Exod. 25:40). It was a great act of love and condescension
upon God's part to dwell with Israel and to speak
with them. God went all the way in approaching to man and
taking them to Himself; but there were very strict regulations,
no familiarity, no carelessness, no thoughtlessness in
God's presence. Among the very first things that happened
in connection with this Tabernacle was the death of the High
Priest's eldest sons, Nadab and Abihu. God must be honored
in those who dare approach unto Him: those who dwell in
His presence must be sober, mature, circumspect, reverent.
God will not tolerate careless, thoughtless, slipshod, halfhearted
service. The next great lesson was that God is only
to be found where and how He appoints, "This is life eternal
that they might know thee" (John 17:3), and He can only be
known by that which He reveals about Himself, therefore, it
is our wisdom to learn all we can that He has lovingly revealed.
How much do we really study the divine message? Half
an hour a day is two percent of our life, and how many do
even that? What tremendous dividends we expect from such
paltry investments! There are fifty chapters of the Bible devoted
to the Tabernacle and its service; and we are told that
all Scripture is given for doctrine, instruction, correction and
reproof in righteousness that the man of God may be perfect
— we have a long way to go, and these are things that point
the way.
As we notice from our readings, particularly in the book
of Hebrews, much of the language of the New Testament has
its foundation in the Tabernacle service and cannot be understood
without a comprehension of these things: the veil, the
mercy seat, propitiatory, laver, altar, priest, high priest, the
Lamb of God, sacrifice, offering, candlestick, the shedding of
88 Berean 49
blood, the Tabernacle, the Temple, the Passover, the Firstfruits;
all these are parts of the picture of the glory and
beauty of God that the New Testament reveals in Old Testament
terms. All the deep principles of godliness are graphically
and vividly portrayed in the Tabernacle service: holiness,
obedience, glory, consecration, beauty, sacrifice, unity,
dedication, fellowship, rejoicing, thanksgiving, forgiveness,
mercy, reverence and love. The Tabernacle was the center of
the nation's life. This is what gave it purpose, futurity and
hope.
THE PLAN OF THE TABERNACLE
TABERNACLE CONSISTED OF THREE PARTS
THE COURT, THE HOLY PLACE, THE MOST HOLY PLACE
White Inner Coverings
Next layer of Goat's Hair
3rd layer of Ram's Skins
Dyed Red
The Outer Layer, over all,
Badger or Seal Skins
The Pure Unen Vail,
embroidered with Cherubim,
supported by 4 Pillars
Golden Candlestick on
South Side of Holy Place
The Boards, standing upright,
overlaid with Pure Gold
Silver Sockets in the ground
5 Bars linked boards
together on each side
4 bars on the outside,
with 1 bar through
the middle of the boards
Ark of Covenant, with golden Cherubim and cover,
• contained The Testimony, Golden Pot of Manna, and
Aaron's Rod that Budded
MOST HOLY PLACE
Altar of Incense,
in center, outside vail
Table of Shewbread on
North side of Holy Place
It stood in the center of the camp, but it stood majestically
alone. The tents of Israel would be of black goat's hair.
And in a large central area, separated from all these tents by
an open space, the white walled Tabernacle stood in isolated
splendor; a white center of purity in the midst of black
humanity, with the overshadowing cloud of God's love and
providence hovering above it. Well could Balaam say as he
50 88 Berean
looked down upon this sight from the heights of Moab,
"How goodly are thy tents . Jacob, and thy Tabernacles, .
Israel" (Num. 24:5) — a beautiful God ordered array with
God in the center. Apart from this, Israel would be just
another dark, purposeless human mass, but this glorious object
in their midst and their divinely instructed arrangement
around it gave the whole assembly meaning and purpose and
a divinely established dignity. It lifted them from the common
perishing horde and related them to eternity. Human
life, without God, is a dark and meaningless tragedy of sorrow
and of death — a purposeless existence of a few brief
joys, ever increasing heartache, and eventual black oblivion.
"Vanity of vanities, all is vanity," but God in the midst
changes everything from darkness to light, for God is a God
of hope, and of life and futurity, of beauty and holiness and
glory. The Tabernacle taught all these things. God enthroned
in the midst of Israel, in the ecclesia, in our hearts and
lives. How great is His beauty and how great is His goodness.
The pillar of cloud by day and of fire by night showed
God's preservation and care and guidance and overshadowing
love for His people. It visibly manifested His presence and
favor to all Israel. Only the High Priest entered the Most
Holy and he but once a year, and only he saw the shekinah
glory of God's manifestation between the Cherubim, and
even then it had to be obscured by the cloud of the incense
lest he die, but even the humblest and the farthest removed
could see the cloud over the Tabernacle. "When the cloud
moved, they moved, and when it stayed they rested" (Num.
9:23). What a tremendous privilege to move with God, to go
where He goes, to stay when He stays, to always be in step
with God, borne along by His manifested presence; no other
love or interests but to follow God. The wilderness pilgrimage
was a glorious privilege or a bitter burden, according as
Israel saw it with natural or with spiritual eyes.
Israel was closer to God then, than at any time in their
subsequent history. They had a far greater manifestation of
His presence and power; but the most outstanding of the
Tabernacle lessons, as Paul points out, was that it was a barrier.
It signified that the way into the Holiest was not yet
made manifest; but still, it bore a tremendous message of
condescension for the present and promise for the future. It
taught them of God's unapproachable holiness, but it also
showed them His love. It held them at a distance, and yet it
foreshadowed perfect communion in the end. Christ came,
88 Berean 51
"not to destroy the Law but to fulfil it" (Matt. 5:17); to fulfil
all its glorious prophecies and promises. In His love and
wisdom, God always tempers outward restriction with inward
promise; outward sorrow with inward joy. Even in our
present wilderness journey every tribulation has its compensating
greater blessing, and every loss has its compensating
greater gain. When Moses went up into the mount for 40
days, the very first thing that God said to him was (this is recorded
in Exodus 25 at the beginning of the chapter).
"Speak unto the children of Israel that they bring me an offering."
What can man offer to God? And yet, God allows
us to give. He gives us first that we may have the pleasure of
giving to Him, for all is of Him. "And let them make me a
sanctuary that I may dwell among them" (Exod. 25:8). This
was the first message, "and there will I meet with the children
of Israel" (v. 21). Fifteen (3 times 5) different types of
gifts are commanded to be brought, but the essential requirement
was, as we read in verse 2, "of every man that giveth it
willingly with his heart ye shall take my offering." Nothing
grudging, no compulsion, every one whose heart stirred him
up to come unto the work of the Lord to do it.
Are we among the joyful and blessed number, whose heart
stirs them up continually to the work of the Lord? Not as a
duty, a task or a burden, but as an eager, irresistible fire in
our bones. What an inestimable blessing. Yet this divine joy
is freely available to all who seek it. As with the Mosaic Tabernacle,
so with the everlasting Tabernacle that God is building
from the human race, an eternal dwelling place of God by
His Spirit. It must be from the abundance of eager and willing
hearts. In Exodus 36:5 we read that "the children of
Israel brought too much," and they had to be stopped from
bringing. God would accept no more. There are two deep
and solemn lessons here; first, the time comes when it is too
late. Those who had been dilatory, who had not brought up
to that time, now had no opportunity to take part in the
Tabernacle. The door was shut. And secondly, how do we
compare with Israel in this matter? Could it ever be said of
us that we bring too much — too much liberality, too much
labor in the work, too much devotion to divine things, too
much manifestation of love? Is there any possible danger
that what we have done for God may be considered an over
abundance; or could it possibly be the other way around —
too little?
The most precious things of the Tabernacle, those most
52 88 Berean
significative of Christ and his work, must be carried by hand.
Both the altars, the table of shewbread, the candlestick, the
art, were all borne upon the shoulders by staves. These
things could not be carried in carts, though carts were available.
It must be personal human labor — nothing mechanical,
nothing impersonal, nothing delegated. For the important
things of life only personal care and attention and effort
will do. Do we perceive the lesson? Salvation is a very personal
thing, calling for very personal effort and labor. There
were six carts that carried all the outer framework of the
tabernacle. This is all our external ecclesial framework and
organization, but the inner things must be borne for the
whole long wilderness journey on loving and consecrated
shoulders. An ecclesial organization will not save us. Our
salvation will depend upon how faithfully and lovingly, and
above all, how joyfully and cheerfully we have put our own
shoulder to the work of the Lord.
We are impressed with the compactness of the Tabernacle.
It was all separate pieces easily taken apart for removal, and
yet full provision was made for knitting and bonding it together
firmly, that it should be a unity, one Tabernacle.
Bonding, linking, stabilizing, joining together is a prominent
feature throughout all its construction. We can readily see in
natural things that the more firmly anything is bound together
the stronger it is, the more it can withstand, the more
it can accomplish; but do we perceive the importance, the
absolute necessity of this in spiritual things?
The Tabernacle consisted of three parts, the court, the
Holy Place, and the Most Holy, and these three contained
among them seven items, two in the court, the altar and the
laver (sacrifice and sanctification); three in the Holy Place,
the table of shewbread, the candlestick and the altar of incense
(fellowship, testimony and worship); and in the Most
Holy two, the ark and the mercy seat above it (the manifestation
of God in Christ). And we see a straight line, the altar,
the laver, the altar of incense — redemption, sanctification,
intercession, worship and prayer; and then the veil that was
rent to give access to the perfect state when God shall be all
in all. In the Holy Place, the present probation of God's people,
on the one hand is the candlestick, the irradiating testimony,
both within the ecclesia and to the world, and on the
other hand the table of shewbread, fellowship and communion
together and with God — for the 'bread of the faces' or
of God's presence. (To be continued, God willing)
88 Berean 53
Northeastern, Canton, Ohio, Gathering
OCTOBER 10-11, 1987
(A Brief Summary)
On October 10 and 11, 1987, brethren and sisters
gathered together in the town of New Philadelphia,
Ohio, for a weekend of study and fellowship. The
theme of the Gathering was: "Peace: Divine Plan for
the World."
The gathering opened Saturday afternoon with
an address by bro. Fred Higham Sr. entitled: "No Peace
to the Wicked".
Peacemongers desire peace so that they can set
their minds on their own lusts and pleasures without
being disturbed. This is not the peace that we are
looking for. The first picture of peace was the time of
Creation when the Elohim sang together and all was
very good in the eyes of the Creator. But sin entered
the world and peace was broken. A barrier was formed
between God and man. This barrier became the meeting
place and scene of reconciliation — animals slain,
blood outpoured, Yahweh honoured.
Wars and fightings come from lusts that war in
our members (James 4:1). The diabolos says "fall down
and worship me." In Eden two brothers fought, brother
against brother; one accepting God's purpose and
principle of sacrifice as a means of reconciliation, the
other rejecting it. This warfare expanded to family
against family and became nation against nation because
they want ONLY one thing — Self — what "/"
want. This natural tendency has to be purged out from
us.
We come to the time of the flood when all were
destroyed except eight souls; and continue on to the
time of the Tower of Babel and Nimrod the Mighty
Hunter. We see Lot adulterated by the sins of Sodom,
rescued by Abraham from the King of the North, who
subsequently came to break bread with Melchizedek,
Priest of the Most High God. We consider the history of
Israel from their deliverance from Egypt, through the
line of David, until the last wicked king is removed
and the Kingdom of God comes to an end. The four
world empires, Assyro-Babylon, Medo-Persia, Greece
and Rome, rule the world and all are governed by "/
want". Man has not been given dominion over man.
54 88 Berean
Man is usurping the power that belongs to God. God
has created the earth to be filled with His glory.
We stand at a critical time today and need to examine
ourselves. The midnight hour approaches. The
Bridegroom cometh. When he comes the barrier to the
Tree of Life will be removed. In and through him, sin,
the diabolos, is ultimately removed. The Garden of
Eden will be restored, all the beast nations will be
tamed and glory given to God alone.
***
The second address by bro. Don Newcomer was
entitled: "The Divine Avenue to World Peace".
Coming peace was revealed to the shepherds
2,000 years ago when the angels sang — "Glory to God
in the Highest, Peace on Earth, Goodwill to Men." This
is God's plan, purpose or logos — to fill the earth with
His glory.
Sin entered the world in Eden and the Cherubim
were placed to keep the Tree of Life. John the Baptist
came to reveal the coming of the Lord, the avenue to
peace. The world does not recognize this. There is no
peace to the wicked. There is a way that seemeth right
to man, but ends in death. This has developed into the
Apostacy comprising both Catholic and Protestant. The
world will not be shown the way of peace through
them. Let us consider the way to Peace —
. — Promises
. — Engagement
A — Action
C — Contentment
. — Eternal Life
Promises — the promise in Eden was that the seed
of the woman would bruise the serpent's head. Christ,
the woman's seed obtained life through the everlasting
covenant and the diabolos, sin, was destroyed.
The promises expanded to Abraham who would inherit
the Kingdom, a territory, with his seed (singular) the
Christ, forever; and to David who would have a son to
sit on his throne forever.
Engagement — the need to become associates with
God's purpose. The decision to be in Christ through
baptism is only a start; daily decisions must be made to
keep to the way of life.
Action — involves a living faith and works, and
requires study of the Word, a workman rightly dividing
the word of Truth; the presenting of our bodies as
88 Berean 55
living sacrifices and the renewing of our minds so
that we will not be conformed to the world. God's Word
gives us both negative and positive commands. If we
follow the positive we will eliminate the negative. If
we learn to do the right action, we learn to have the
right reaction in our spur of the moment word and
deed.
Contentment — we must be thankful and content
with food and raiment. Paul knew how to abound and
how to suffer need, and was content, whether he was
in jail, shipwrecked, whipped, stoned, midst the problems
of all the ecclesias — through Christ who
strengthened him. We live in a materialistic age
which see and always want. Remembering the ecclesia
at Laodecia; we must learn to be content.
Eternal life — the ultimate goal — peace and rest
for the people of God is immortality. We are on the
avenue to peace, but are leaky vessels and need help.
We must follow the way of righteousness, and hide
God's word in our hearts.
***
On Saturday evening bro. Jim Phillips presented:
"The Peace of God that Passeth Understanding".
Phil. 4:6,7 — "The peace of God which passeth understanding
shall keep your hearts and minds through
Christ Jesus." Peace comes from a strong conviction of
the Tightness of God; a firm conviction of the correctness
of God. Peace comes when we feel nothing matters
except obeying God, and thus cast our burden on
Christ.
"Come unto me all ye that are heavy laden, take
my yoke upon you and learn of me." This is the basis
of the peace that passeth all fleshly understanding.
We must follow God's precepts of right and wrong, not
our own. Paul lived a life of constant turmoil (2 Cor.
11). It does not sound like a life of peace. Paul at the
time of writing to the Ephesians and Philippians was
in Rome in prison. The carnal mind judges after the
lust of the flesh, lust of the eye and pride of life.
Nothing this world can do affects our confidence in
God. Peace does not depend on any forces in this
world.
The question must never be, what will happen to
me physically, financially or socially. The question
must be — "Lord, what wilt thou have me to do?" The
answer is —"Keep my commandments".
56 88 Berean
Bro. Roberts wrote — "The world will hate you,
the world loves its own and our separation from it is a
reflection on its wisdom . . . " A righteous man cannot
be without trouble but while there is outward trouble,
there is inward peace. "My peace", is what Christ called
it. This peace depends on conditions. True peace
ignores every and all distractions.
The end we must strive for is to keep the unity of
the spirit in the bond of peace. The peace of God that
passeth understanding is individual. Keeping the
unity of the spirit is a command. Peace, fellowship,
love for one another, endeavouring to be zealous, to
be on fire for the things of the Deity, it exceeds a
dependency on individuals.
Peace is not unconditional. There must be purity
in action and doctrine. Paul takes the offensive to the
Galatians in ch. 1:6-9: "Though we or an angel from
heaven preach any other Gospel unto you than that
ye have received, let him be accursed."
But zealousness must be tempered with discernment.
Let us all follow the teachings of Scripture: Eph.
4:1 — "Walk worthy of the vocation wherewith ye are
called, with all lowliness and meekness, with longsuffering,
forbearing one another in love." Self control
is essential. Peace can only be obtained by submitting
to one another in love. We must yield that
order and decency of the ecclesia be not affected. We
must cease to be mere individuals and be one body
working together for the welfare of the Body.
We are still living in the flesh. Whenever we
find we have made a mistake we must be quick to set
the record straight. May we be among those who will
be at peace with God and be allowed to enter into the
joy of our Lord.
***
Sunday morning bro. Lowell Philip gave a Sunday
School address to the children and brethren and
sisters.
The birth of a child is a new beginning. Psalm
127 says children are an heritage of the Lord. We have
a responsibility to bring our children up enlightened
in the Truth. Growing up is a constant process — grow,
learn, develop. We are all children in that sense.
Solomon said — "Even a child is known by his doings."
Children are given an extraordinary capacity to take
in knowledge. They absorb things like a sponge takes
88 Berean 57
in and absorbs and gives back only that which has
been absorbed. To develop, a child uses his five senses
— taste, touch, hearing, sight and smell. We wish for
our children to taste and see that the Lord is good; to
walk in love; to touch Christ and have confidence in
the Lord, to hear the instruction of a Father.
Children make connection with what they can
see. Proper instruction of a child is necessary and is a
reflection for us who are children of God. Bro. Roberts
wrote in the 'Instructor' — "The instruction of children
. . . is pre-eminently a work of patience and faith.
Results are not so quickly visible, but they are more
certain and lasting if the right plan is adopted. Wise
parents will recognize the obligation of privately doing
their utmost to instil the principles of scriptural
wisdom into the minds and hearts of their children."
When Christ was asked, who is the greatest in the
Kingdom, he answered, except ye become as little
children ye cannot enter the Kingdom of God. Their
attitude is what is important. A child-like attitude is
necessary for acceptance. What is a childlike attitude?
A child is teachable, humble, trusting, simplicity, dependent,
free, obedient and forgiving. These are the
attributes we must develop. — "Train up a child in the
way he should go; and when he is old, he will not depart
from it." A child must be subject to discipline,
preparing him for a specific purpose.
Humility — a young child has not yet learnt the
ways of the world. 1 John 2:15-16 — "Love not the
world, neither the things that are in the world. If any
man love the world, the love of the Father is not in
him. For all that is in the world, the lust of the flesh,
and the lust of the eyes, and the pride of life, is not of
the Father, but is of the world." James 4:6 — "God resisteth
the proud but giveth grace unto the humble."
Trusting — (The parent/child relationship parallels
our relationship with God). We put our faith and
trust in God whom we cannot see. Now faith is the
substance of things hoped for, the evidence of things
not seen." (Heb 11:1).
Simplicity — the mind of a young child does not
worry. It is uncomplicated, peaceable. In Ecclesiastes
we read, "Fear God and keep His commandments for
this is the whole duty of man."
Dependence — Children look to us for food, raiment
and security, just as we look to God. We totally
58 88 Berean
depend on God even for the air we breathe. We read in
2 Chron. 16:9 — "The eyes of the Lord run to and fro
throughout the whole earth, to shew himself strong
in the behalf of them whose heart is perfect toward
him. Herein thou hast done foolishly; therefore from
henceforth thou shalt have war, because thou hast
relied upon the King of Syria."
But in 2 Chron. 14:11 — "Asa cried unto the Lord
his God, and said, Lord, it is nothing with thee to help,
whether with many or with those who have no power;
help us, . Lord our God; for we rest on thee and in thy
name we go against this multitude. . Lord, thou art our
God; let not man prevail against Thee. So the Lord
smote the Ethiopians before Asa and before Judah; and
the Ethiopians fled" God saved them because they put
their trust and dependence on Him.
Freedom — We should free our minds from the
cares of the world. 1 Cor. 7:22 — "For he that is called
in the Lord, being a servant, is the Lord's free man;
likewise also he that is called being free, is Christ's
servant." Lay aside evil thoughts and evil speaking
and as newborn babes desire the sincere milk of the
Word.
Obedience — Children obey your parents. Honour
your father and mother. As children grow this
obedience extends to obedience to God. In the ten commandments,
one to four concern God; five concerns
family and; six to ten concern other people. Brethren
and sisters, we are told to be as obedient children.
Forgiving — Children completely forgive and
forget an incident. We pray that God will forgive us
our sins. Do we forgive others? God forgives us for
Christ's sake. Eph. 6 tells us to take on the armour of
God. Why armour? — to battle the influences of the
world around us; to equip ourselves with these spiritual
defenses and pray to God. Full armour is necessary,
not just a few that may be convenient. As
parents we must help our children put on the armour
of God. Our movement is restricted by armour; so is
living in the world. The helmet keeps the vision
straightforward (the narrow way). The sword is sharp
and straight — God's Word. 2 Tim. 3:15-17 — "From a
child thou hast known the holy scriptures, which are
able to make thee wise unto salvation through faith
which is in Christ Jesus."
88 Berean 59
"Children remember now thy Creator in the days
°f thy youth." Seek the Kingdom of God with your
whole heart and mind. (To be continued, God willing)
A Few Words To Sisters
ON ENTERING THE NEW YEAR
At the close of the year, sober reflection is perhaps
more easily invited than at any other time. We
should encourage any circumstances that tend to this
end. We are even bidden to go in the way of sorrow and
suffering that we may lay it to heart. Let us make wise
use of the aid which the season affords. Let us review
the year and determine the use we have made of the
time and opportunities it has furnished. Let us also
review our years in the Truth, and ascertain whether
our career has been one of progress or retrogression.
If we have to confess to the latter, let us purpose in
heart that we will not enter the New Year without entering
upon a different course. It would be well for
each sister to unflinchingly put to herself the question:
had Christ come during the past year, would he
have brought salvation to me! It is right and scriptural
for us to do this, for God would have us "assure our
hearts before Him." We can only do this by closely
scrutinizing and amending our ways by the light of
the word.
"Ponder the path of thy feet."
"Commune with your own heart upon your bed."
It is only the enlightened and obedient that will
stand before Christ at his appearing. He is to be the
author of eternal salvation only to those that obey
him. It ought to be a matter of the deepest concern
with each of us as to how we stand in relation to obedience.
It was so with Paul. He did not go along in any
happy-go-lucky manner, hoping all would come right
in the end. His standing in the truth was his foremost
thought, and he took those measures which would ensure
his position:
"/ keep under my body, and bring it into subjection,
lest that by any means, when I have
preached to others, I myself should be a castaway."
"Forgetting those things which are behind, and
reaching forth unto those things which are be60 88 Berean
fore, I press toward the mark for the prize of
the high calling of God in Christ Jesus."
Some try to evade the force of Paul's example by
saying that he was an exceptional man, and that it
would be impossible for them to do what he did. Truly,
Paul was an exceptional man; of all Christ's ministers
he laboured the most and suffered the most (2 Cor.
11:23). When we are told to follow Paul it is not meant
that we are to seek his shipwrecks, beatings, imprisonments,
etc., but that we are to display in our (for the
most part, comparatively little) trials the fidelity that
Paul displayed in his. The fact of a trial overtaking us
is itself evidence that we have, or could have, the
strength to go through with it. For we are explicitly
told that "God is faithful, who will not suffer you to be
tempted above that ye are able." Let us not, therefore,
be like peevish children who cry, "I can't, I can't"
without making the least attempt to brave their tasks.
The objection is sometimes raised that it is unreasonable
to expect us to follow the example of Paul,
or of any of the holy men of old because they had the
Spirit. This objection must be unsound on the face of it,
otherwise God, who is both wise and just, would not
have enjoined us to look to these men as examples. But
let us go a little farther and seek to know why the
Spirit was given and its operations. God gave His Spirit
to His servants for the purpose of instructing and not
to impel them involuntarily to a certain course of action.
If this were not so we ought to find that all who
possessed the Spirit were without sin. The grave faults
of Moses, David and Peter, show conclusively that so
far as individual liberty goes, the Spirit leaves men
entirely as free agents.
Paul was not wholly exercised about himself. He
was similarly moved in regard to his brethren. He exhorted
them, he warned them, he besought them, he
prayed for them, he wept for them. Paul would do no
less for us were he in our midst. Let us then bestir
ourselves and strive to display Paul's eagerness both in
relation to ourselves and others. Let us not rest until
we can say with certainty that we are adding to our
faith, that we are increasing in the knowledge and
love of God; and perfecting obedience. Let us not deceive
ourselves. If we put aside God's commandments
for our own pleasure, ease, or comfort, we are sowing
to the flesh, and we are plainly told that that which we
88 Berean 61
sow we shall most surely reap. One of God's names is
"Jealous". He will not share divided affection. "Give ME
thy heart" is the command. A state of lukewarmness He
will not brook.
Some complain that the requirements of the truth
consist in "doing everything we don't like." This is
perfectly correct if we look at the matter from the
natural-man standpoint; the sooner we recognize the
arrangement and fall in with it the better for us will it
be.
"The carnal mind is enmity against God."
"The flesh lusteth against the Spirit and the
Spirit against the flesh, and these are contrary
the one to the the other."
The only wise course for us to adopt is to foster and
develop the new man that our new impulses and affections
shall be stronger than the old. Let us endeavour
to string ourselves up to Paul's pitch — the love of
Christ constraineth us." As a brother very aptly put it,
the matter resolves itself into this: "Whose will shall be
paramount; ours or God's?" Those only who decide in
favour of the latter will know what everlasting life
and freedom from sorrow are. Let those who prefer a
short life of self-gratification — at its best beset by
care, sorrow and toil — remember that their choice
will inevitably bring a shameful and irredeemable
death.
It is sometimes urged (by those who should know
better) that the precepts of Christ are impracticable —
that to fall in with them involves hardships that must
result in starvation or the lunatic asylum. It is but a
slightly different version of the old story. "The cities
are great and walled up to heaven; and moreover we
have seen the sons of the Anakims there." Those who
thus speak display ignorance of, or unbelief in, God's
tender care for His children.
What if times are hard; the labour market full to
overflowing; lying and deceit universal, and these
practices enforced by employers? Has not Christ said
that He who clothes the lilies and feeds the birds will
much more clothe and feed His children? Is it more
difficult for God to send His children employment or
custom today than it was for Him to bless and increase
the substance of Abraham, Jacob and Job? Is it more
difficult for God to give a sister a favour with her employer
for today than it was for Him to bring Joseph
62 88 Berean
into favour with the keeper of the prison, and Daniel
into favour and tender love with the prince of the eunuchs?
We want to acquaint ourselves with God's
might and manner in which He puts it forth on behalf
of His children.
"The eyes of the Lord run to and fro throughout
the whole earth to shew Himself strong in the
behalf of them whose heart is perfect toward
Him."
Let us therefore pursue the path of duty fearlessly,
"strong in the Lord and in the power of His
might."
Paul's counsel is: "Exercise thyself unto godliness."
"Study to shew thyself approved»" How can we best do
this? We never think of leaving our daily tasks to take
care of themselves by performing what comes in our
way and leaving all else undone. No, we plan and
contrive and endeavour to secure the best possible
results in a given time. We know that if our work were
not done by method very little would be accomplished.
The same principle holds good in instructing ourselves
in the way of righteousness. Unless method and industry
be observed we shall make little, if any,
progress. Daily reading from the Word is indispensable,
and it should be steadily persevered in whether
we feel inclined for it or not. Perhaps the devil will
say: "You are too tired to read today; it won't do you any
good." Let us resist him and he will flee from us. If we
give way to him today he will be back again tomorrow,
and will finally induce us to give up reading altogether.
It is better to read mechanically than not to
read at all. Nevertheless we ought to set our faces
against mere mechanical reading.
In addition to our daily reading, it is profitable to
set ourselves the task of searching out our duty upon
specific subjects, e.g., the poor, anger, untruthfulness,
selfishness, and especially upon any matters which
come across our path in the way of difficulties. Duties
thus learnt will not soon be forgotten. That which we
learn we should scrupulously endeavour to put into
practice.
We should also strive to get the greatest possible
amount of instruction from the meetings, by being
regularly and punctually in our places, and by giving
the matters treated of our best attention. It is advantageous
to turn to the references as they are given, it
88 Berean 63
has a threefold benefit, it impresses the subject treated
of upon the mind, it familiarizes us with the Word, and
it keeps the thoughts from wandering. Let us not neglect
any measure, no matter how trivial it may appear,
which is likely to help us in our strivings after
godliness. Let us ponder Christ's testimony concerning
a certain sister:
"She hath done what she could."
Happy shall we be if we gain the same gracious
Commendation. (To be continued, God willing)
THE Spirit is love, and patience, and giving, and service to others,
and forgetfulness of self, and contentment with little, and helping all,
and speaking ill of none, and sober wisdom at all times. The Flesh is
thinking of self, and wasting God's time getting this world's goods, and
hoarding, and seeking pleasure and amusement in the mindless toys and
games of the world, and laziness, and drifting. The spiritual mind is
always thinking about God and spiritual things, and will lead us to eternal
joy with God. The flesh is easy and downhill, with no effort, and
lots of empty-headed company, and will lead us to eternal death. Only
a fool will choose the flesh. Most are fools. — G. V.G.
Current Events Fulfilling Prophecy
NUCLEAR ARMS: THE WASHINGTON SUMMIT BRINGS AGREEMENT.
The Washington Summit, the third meeting of Mr. Reagan and
Moscow's Mr. Gorbachev, may be the most significant of any arms control
talks between the U.S. and the USSR in two decades.
The two superpowers have signed to agree to an elimination of the
intermediate-range and shorter-range missiles of both sides. Virtually
all talks in previous years have centered around arms reduction, although
the late Mr. Brezhnev sought to achieve the same effectiveness
as this treaty does. But it is Mr. Gorbachev, again, who has achieved
world fame in signing this treaty as he continues to etch out and deploy
his new attitude of Russian thinking.
Never before has the word "elimination" appeared in the heading of
a nuclear arms-control treaty. What has been agreed to be eliminated
is: 172 Intermediate range missiles, and 72 Shorter range missiles,
of the U.S., which totals 436 warheads removed. Somewhat surprisingly,
but not naively, the USSR will remove 553 Intermediate range missiles,
and 140 shorter-range missiles, which totals 1,575 warheads removed.
The reason why Gorbachev and the Kremlin were willing to agree to
a seemingly lopsided deal is because they got what presently mattered
most: the removal of U.S. missiles in Europe that could reach Soviet
territory, and without the right to deploy any such weapons in the
future. Thus, it is every bit as much a mission accomplished in the
64 88 Berean
Soviet policy as the accompanying elimination of the SS-2Os is a consummation
of Reagan's original zero option.
We continue to think that the Russians have gotten the edge in this
agreement. It would appear that in virtually all past talks and agreements
in past decades they have insistently gotten some advantage,
while the West, traditionally, has appeared to be naive in agreements.
Then, later, if agreements ended up not being to the best of the Kremlin's
advantage, they simply would violate the agreement.
The Russians already know how to perform at negotiating tables,
and Gorbachev's new policies could further improve that performance.
First, by his own example, he is setting a precedent; and he is setting
equally high requirements for his comrades and subordinates. As an
example, Soviet negotiators are indeed taking seriously Gorbachev's
antialcoholism campaign. In the past, working lunches at the Soviet
mission had been well supplied with vodka and brandy. No more.
Now, the Soviets serve their guests soda and fruit juice, with only a sip
of wine. (American negotiators should be taking a lesson.)
Mr. Gorbachev has exhibited great style during rounds of talks, and
since April, has increasingly asserted himself. Americans are observed
coming to arms control talks as if they were a game of cards, while the
Russians play it as a game of chess. Gorbachev showed an ability to
combine the tactics in a masterly way.
The young Kremlin leader had immediate success during his visit to
the U.S., both in popularity with Americans and in impressing the numbers
who personally met him. After luncheons, visits, and TV interviews,
Mr. Gorbachev, the leader of the West's most dangerous global
adversary, ended the week with a 2-1 approval ratio in most polls, a
standing that places him in the top tier of presidential candidates and
by some measures ahead of Reagan. He handled both U.S. congressmen
and news journalists quite skillfully. And even some of the country's
most outspoken anti-Soviets claimed that they liked Gorbachev. It may
all be leading to pulling the wool over Americans' eyes in future global
talks. Mr. Gorbachev's charisma is shining — now even in the West.
While the Russians are prudently plotting for future arms strategy,
they are not without response in other areas where the West believes
the Russians are strongly condemned. While the Reagan administration
has kept pushing and publicizing the subjects of freedom and liberty for
all mankind, the Kremlin equally points out hypocrisies of capitalistic
"freedom." They in effect ask, "Is it a freedom' to go broke or to become
jobless in America, which results in being homeless and without
food on the streets?" During the U.S. visit, Mr. Reagan insisted that
Gorbachev allow more internal dissent and permit more Jewish emigration.
Gorbachev countered by pointing out the disparity between rich
and poor in the United States and noting the plight of the homeless.
In the meantime, Mrs. Gorbachev took time to lecture Mrs. Reagan
about racial discrimination and other U.S. shortcomings. (Truly, there
are vast inconsistencies and abhorrent conditions of many that are ignored
in this rich country. While we can be thankful that we can
88 Berean 65
openly live and preach the Truth without molestation, we must keep
our perspective and vision. And that is that no government or ideology
of man is truly consistent and equitable. All will have to be replaced by
the great, Divine polity to come.)
It is interesting to note, that it is reported that Mr. Gorbachev
clearly does not envy us. He believes that America is a cruel and decadent
place where profiteers "throw people into the street." He is
convinced that, despite its "weak spots," the Soviet system is materially
and morally superior to capitalism. (We are sure the Soviet hierarchy
is versed in teachings of Christian morality, versus what 'Christian"
Americans and westerners are practicing] and they are, though
cautiously, amused at the lingering and growing black cloud of AIDS,
whose foundation lies with homosexuality and drug abuse. But we
note, that AIDS victims today can be totally innocent, circumstantial
victims).
The USSR's "morality" is a morality without God, or more accurately,
a morality without an acknowledgment of God. Anyone outside
the straight and narrow way of the doctrines and principles of the
Truth is "without God" (Eph. 2:12). This, of course, encompasses the
whole world in general. In heart, Mikhail Gorbachev may believe that
his political philosophy has the most to offer. However, this man, who
has come to be known as quite flexible toward traditional Communist
philosophy, may indeed introduce a new and greater flexibility toward
religious thinking as the time of the end nears. An "acknowledgement
of God" may be in the works, as the prophetic confederation of the
Papal and Gogian power nears. Such a confederation does not require
this, but Mr. Gorbachev does not find it too difficult to break LeninistCommunist tradition.
A number of other items arose at the Washington Summit between
the two leaders. On most, agreements, as usual, appear to be far away.
The Afghanistan issue (the invasion of Russian troops into the country
some five years ago) was again discussed. The Kremlin continues to appear
to want out—at least for the time. Mr. Gorbachev has called the
Afghan war "a bleeding sore" for the Soviet Union, and the Soviet people
are likening it to their "Vietnam" (a comparison to what the United
States experienced in Vietnam). Gorbachev has confirmed that they
are looking for ways to bring about an early solution. If they do pull
out of Afghanistan, we must see it as the angelic ministration controlling
the affair. Prophecy seems to indicate that the USSR should possess
this area·,* thus it could mean the time was not ripe for this expansion.
But as the Soviet Union borders Afghanistan, another invasion
could come again, and without warning or obstacle.
There is no question that the new nuclear arms agreement—if kept
by both sides—will have an impact on war strategy in Europe. But
likewise, the impact will have its limitations. There are still strong arguments
showing that nuclear instability exists in Europe since both sides
retain thousands of battlefield warheads, as well as thousands of strategic
missiles. And both sides will probably re-target longer-range missiles
to fill the INF (intermediate-range-firearms) gap.
66 88 Berean
More talks are scheduled, with proposals of man-power reduction in
Europe. Gorbachev already has talked of early cuts of 100,000—
150,000 men from each side, with a target of 25% cuts by the early
1990's. Pulling NATO troops out of West Germany would mean sending
the troops back to their homes, which significantly, like U.S. troops
would mean leaving the European continent. This would please the
Russians, since withdrawing their (or allied) troops out of East Germany
would mean transporting the troops only to East Germany's
backyard, since Eastern Europe is home to all Warsaw Pact countries.
NATO is proposing closer to a 6% cut in troops for both sides, but are
preferring to focus first on tanks and artillery rather than manpower.
Soviet forces still practice offensive blitzkrieg in their exercises—apparently,
a maneuver they feel they may use one day, and of which tanks
and artillery are the major mechanisms.
(USN 12/14; TM 12/14; NWS 12/14)
* Daniel's vision of the Goat in chapter 8 signified the Grecian power
(under Alexander the Great—the "notable horn"—and the territory
which it encompassed. Alexander's empire went all the way to the border
of India, and technically appears to have expanded further east than
the Roman empire (the "Little Horn" of this Goat) which faded out
around the western shores of the Persian Gulf. But when Russia possesses
Constantinople and the area southward, they should be seen as a
re-emerging latter-day "Little Horn of the Goat" and thus possessing
similar territory to that of the ancient Grecian power.
***
CHILE: THE JUNTA PREPARES TO STAY LONGER
General Augusto Pinochet has been Chile's military dictator for 14
years now, and he is making plans to stay ten more. He presently
scores a bare 20% approval rating in Chile's public opinion polls. Although
he is not popular, neither is he detested.
Before Pinochet, Chile had 150 years of almost uninterrupted democracy—
the longest in Latin America. Now, it has learned to live with
dictatorship. Some conditions of the nation are not bad, and some are
not good. With copper prices up (27% of the world's resources), the
economy is fairly healthy, and everyone has plenty to eat except, as
always, the shantytown poor. Chile, alone in South America, is paying
off its foreign debt on schedule.
Sometime next year, a plebiscite election will be held to determine
if Chileans want to extend military rule. If Pinochet gets his way, he
will continue to be in power until 1997. Opposition parties are beginning
to make their moves. Among them is a radical front—Communist
oriented—which is recruiting the youths of shantytown and resorting to
kidnapping and ransom. Reciprocating, the secret police of the junta
are believed to be responsible for the disappearance of Communist
party members. But such disappearances are rare these days, although
the secret police are said to still be torturing people but not so many as
to stir public outcry.
88 Berean 67
To a visitor, Chile does not look or feel like a military dictatorship.
It has 30 daily newspapers, including two strongly antigovernment
ones. Books that would be classified as subversive elsewhere are on
sale.
However, unemployment is rising, and officially estimated at 14%,
but may be as high as 20%—and so is violent crime. Labor unions have
all but been destroyed. Health care is minimal in poor areas; many of
the poorest children are malnourished. Pollution in Santiago, the capital
city, makes Los Angeles seem like a health spa. —USN 11/30
Pinochet is presently using the muscle of the military to keep political
opposition arrested to a certain degree. He is strongly anti-Marxist,
but the wielding of a military junta, such as Chile's, can be as bitter and
oppressive as Marxism.
% Unless the upcoming election is rigged, or unless Pinochet is removed
by assassination (the most recent attempt was not long ago), the fate of
the country will lie in the plebescite vote. To the miserably poor thousands,
a Communist or Marxist regime (which theoretically insures
equality to all classes) would be welcome. Whether Pinochet is in only
for another short year or a much longer stay, he doubtless will not have
a peaceful reign. — C.S.
Acknowledgement of letters received —
V.H.; C.B.; A.N.; E.H.; A.J.; D.S.; E.K.; N.B.; R.H.; V.H.; H.G.; D.M.;
I.B.; B.S.; H.P.
N e W S (Continued from page 38)
However, with the time of rejoicing and gladness, there comes also the
times of sadness and trial. On May 20, the ecclesia received a letter of
withdrawal from bro. Joe Jackson citing personal reasons. We all deeply
value the association and spiritual input we have grown accustomed to
receiving from bro. Joe. We pray that the reasons for this action will soon
be overcome in order that fellowship may be restored to our brother.
Another cause of sadness was the temporary loss of our sis. Tina
Frazer, who fell asleep in Christ on July 21. It is a cause of sadness only
because we will greatly miss her companionship; but it is at the same time
a cause of rejoicing as we realize that her absence 'is only temporary',
unlike others who have no hope. Her probation is finished, and she awaits
the resurrection at the coming of the Lord.
We also miss the company of sis. Kay Higham, who moved to Detroit
last August. We commend her to the brethren and sisters there. We are
sure that the spiritual benefits of sis. Kay's presence there will be mutual
to all as it was here.
The ecclesial elections have been held, and the following change
should be noted: bro. Gordon Jones is now the recorder for the ecclesia at
Richard. All official ecclesial correspondence and communication after
January 1, 1988, should be directed to him.
World events continue to progress at a steady pace towards the return
of Christ. The signs are all there. It is but for us to read them and
understand them. They are obvious except for those who are blind to
them for various reasons. For those who are children of the day we
68 88 Berean
encourage constant vigilance. Do not get out of touch with the overall
picture of world affairs and their relationship with God's purpose. Read
and re-read the "Current Events" section of this magazine each month.
There are fearsome and terrible things happening on the world scene
today; but at the same time they are wonderful because we realize that
they are advancing towards a destiny that will have blessings in store the
likes of which this world has never seen. Let us be sure to make our calling
and election sure. It will be worth every effort! — bro. Ed Truelove
One Hundred Years AgO (Continued from page 72)
mentally prepared an address as to what he would have said. The article in the
Christadelphian was titled the following way, "A Real Scene and An Imaginary
Address, the Scene: On the Atlantic, 1,500 miles from New York, December
13th, 1887." One of the comments that he made was
In due course a written notice appeared at the head of the stairs,
announcing the proposed assembly. Next day, a writing appeared
at the foot of the notice to say the assembly was postponed until
further notice. What the reason was, nobody could tell. I was wondering
whether some conversation I had had with one of the passengers
who was taking a leading part in getting up the assembly,
had placed them in a difficulty.
Next day, another notice appeared to say the meeting would take
place on the 15th at 8 o'clock p.m. In due course, the program
(printed on board, for the steamer has a printing press) came out.
my proposed contribution on Fulfilled Prophecy was not there. I was
not surprised. I was not sorry. I was relieved. I had felt that it would
be a little embarrassing to address over 200 ladies and gentlemen,
who, though educated, were Gentiles of the purest type, whose
thoughts and imaginations were all against God and His Holy Oracles.
Still I had made up my mind to make the most of the opportunity
of speaking to people to whom I should in all probability never
see again. I subjoin something like I had thought / might say.
(Following these remarks, bro. Roberts wrote an address that he might have
given if the door had been opened for it. Some of the thoughts he considered
were — the voyage they were on was like the voyage through life, soon to end;
that if the Bible was a revelation of God, then all ought to attend to it and talk of
it often; that popular religion was counterfeit and the only authentic record for
religion was the Bible; that the Bible was full of prophecy and that prophecy
was always being fulfilled such the scriptures testify. These were just some of
the points that he would have brought out in this address.)
#**
THERE was a good article penned by two sisters on the subject of, "A Few
Words To Sisters On Entering The New Year." It was of exhortational content
aimed primarily at sisters, although applicable to both brethren and sisters.
Several thoughts are worthy of our attention —
In addition to our daily reading, it is profitable to set our task in
searching out our duty upon specific subjects: the poor, anger,
truthfulness, selfishness, and especially upon any matters which
come across our path in the way of difficulties. Duties thus learnt
will not soon be forgotten. That which we learn we should scrupulously
endeavour to put into practice.
We should also strive to get the greatest possible amount of instruction
from the meetings, by being regularly and punctually in our
places, and giving the matters treated of our best attention. It is
88 Berean 69
advantageous to turn to the references as they are given, for it has a
threefold benefit. It impresses the subject treated on the mind, it
familiarizes us with the Word, and it keeps the thoughts from
wandering.
Dear sisters, remember, while a little sympathy is good, dwelling on
troubles only intensifies them. Rather, look out of and above them
to the time when there shall be no more sickness nor sorrow, and
such meditation only can ease present suffering and bring true
comfort to our afflicted. (See page 60 for this article — D.C.)
***
A six page article appeared containing a written report on events taking place
in the "Holy Land." The material, entitled, "The Prospect of the Holy Land"
contained references to its gradual development. As each year passed, the
Brotherhood could see God's purpose being fulfilled, as the land gradually was
being developed and a rudimentary return of the Jews was taking place. There
was also an article on "The Jews and Their Affairs."
(The study of the latter-day development of the land of Palestine (Israel) is an
interesting and exciting subject to consider. This is especially true if we look at
how the land, since the 1880s, has been reclaimed by the Jews, and how they
have fought to settle there. The fact that Israel is a nation today and presently a
stumbing-block to all nations, is a tremendous indication that God's plan is in
full bloom. Knowing this, let us be prepared for the manifestation of the Deity in
the person of Jesus Christ.)
*##
THERE were many comments submitted in approval of the enlargement of the
Christadelphian magazine.
**#
BIRMINGHAM Miscellanies —
The tea meeting on Dec. 27th was largely attended, and full of
interest. A collection of photographs of the Suez Canal and places
adjacent was exhibited during the conversation, by bro. Walker. At
the public meeting, the program was constructed on a new principle.
Instead of visitors being called on first, and afterwards others in
alphabetical order, the names of all eligible speakers were thrown
into a hat and they were called out in order in which their names
came out. The result was interesting and effective.
(As we observe how ecclesias grew and prospered through their activites, let
us compare what we do today. There is always work to be done. It is a continual
requirement by God that we do all we can to grow and develop in spiritual
things. Beware lest we fall short.)
The weather was abnormally dull and dark in the second week in
January. As it happened, a local prognosticator had fixed on a day
of that week for awful events, earthquakes, calamities, and the
possible event of'the last day'. When the ignorant people who knew
of the prophecy saw the fog and the darkness, they were afraid and
many of them kept to their beds. A friend at a distance enquires
how comes Birmingham to be in such a benighted state after so
many years testimony of the Truth.
The people will only listen to false prophets: but introduce the true
— you should see the blankness of face! A brother in a train, where
the predicted end of the world was the subject of talk, ventured to
remark that it was in the world political where the signs spoken of
by the Scriptures were to be looked for, that the earth-literal had
been made over as an inheritance to Abraham and Christ by Covenant.
The conversation stopped as clean as a watch with a snapped
mainspring.
(Mankind has a penchant for the absurd, as this note testifies. Having no desire
for the Word of God, they are led away from the Creator. In this position they
70 88 Berean
live in constant fear. But try and present the truth of a matter in the light of the
Scriptures, and they will have none of It. How very sad!)
***
AFTER the publication of bro. Sulley's book on Ezekiel's Temple, bro. Roberto
mtained J
spiritual
by bro. Sulley in reply to questions presented to him
on the subject of the Temple.
***
IN the "Intelligence" (Ecclesial News) column we note the following interesting
information from different eccleslas -—
In course of the evening the excellent address by Dr. Thomas on
the 19th of Acts (appearing in this month's (January) issue of the
Christadelphian), was read, singing at intervals selected portions of
the Psalms, which gave vivid and beautiful expression to many of
the points discoursed upon in such masterly style. Our much and
justly esteemed brother, though dead, yet speaks to us in his unsurpassed
expositions of divine truth. The evening's proceeding seem
to give much satisfaction. There will be cause for joy should the
occasion prove as permanently profitable, as it was pleasant and
comforting.
The annual tea meeting was held on Dec. 29th. A good number of
brethren and sisters and friends came together, After tea, the time
was spent in listening to addresses from various brethren, interspersed
with singing from the Hymn Book. A very cheering and
profitable evening was spent. On the following afternoon about 50
children, mostly belonging to the Sunday School, were made happy
in being proviaed with a good tea, after which a number of choice
books and cards were presented as prizes.
***
DIFFERENT Bible Lectures —
"The Destiny of Britain Revealed in the Scriptures"
"The Temple of Ezekiel's Prophecy"
"The World to Come; its Locality, Form of Government, How
and by Whom Administered"
"Some Interesting Aspects of Bible Prophecy"
"The Holy Oblation"
January Answers —'
1. Soul (Gen. 2:7)
2. Mother (Gen. 3:20)
3. Bird (Lev. 14:6)
4. Voice (Deut. 5:26)
5. Child (1 Kgs3:25)
6. Justified (Psa. 143:2)
7. Dog (Ecc. 9:4)
8.Four(Eze. 1:5)
9. Wheels (Eze. 1:20)
10. Terror (Eze. 32:24)
ll.Ruleth(Dan.4:17)
12. Waters (Zee. 14:8)
13. Sea (Rev. 16:3)
14. Fountains (Rev. 7:17)
15. Riches (1 Tim. 6:17)
16. Physicians (Lk. 8:43)
17. Bread (Jn. 6:51)
88Berean
'Living"
18. Sacrifice (Rom. 12:1)
19. Temple (2 Cor. 6:16)
20. Creature (Gen. 1:24)
21. Two (Gen. 6:19)
22. Remembered (Gen. 8:1)
23. Unclean (Lev. 20:25)
24. Aaron (Num. 16:48)
25. David's concubines (2 Sm. 20:3)
26. Written (Isa. 4:3)
27. Stone (1 Pt. 2:4)
"28. Rivers (Jn. 7:38)
29. Dead (Rom. 14:9)
30. Riotous (Luke 15:3)
31. Vanities (Acts 14:15)
32. True (1 Thess. 1:9)
33. light (Psa. 56:13)
34. Blotted (Psa. 69:28)
35. Flesh (Psa. 84:2)
36. Satisfieth (Psa. 145:16)
37. Sun (Ecc. 4:15)
38. Lay (Ecc. 7:2)
39. Hope (Ecc. 9:4)
40. Reproach (Isa. 37:17)
41. Living (Isa. 38:19)
42. Fountain (Jer. 2:13)
43. Jesus (Isa. 53:8)
44. Coals (feze. 1:13)
45. Flash (Eze. 1:14)
46.Sons(Hos. 1:10)
47. Adjure (Matt. 26:63)
48. Poor Widow (Lk. 21:2,4)
49. Women from
Galilee (Luke 23)
50. Sent (Jn. 6:57)
71
H u n d r e d YearS A g O Christadelphian, February, 1888
BRO. Roberts again opened the Christadelphian with an article by bro. John
Thomas, on "Christ and the Gospel". As he had stated many times, he believed
that bro. Thomas had uncovered the Truth, and that his writings on the Truth
were a blessing to those who love the Word of God.
***
AS the occasion permitted, bro. Roberts wrote of his travels throughout the
world for the benefit of the brethren and sisters. As he had stated the month
previous, it was written for those who could not travel. On his journey to New
York aboard the ship 'Etrurla' he was approached to contribute something at a
get-together for the passengers. Although he volunteered to speak on Bible
Prophecy, when the program was printed bro. Roberts name was not listed. He
commented that although he did not speak, yet he wrote later that he had
(Continued on page 69)
BIBLE PUZZLE: "MIND"
1. A . . . uttereth all his mind
2. Was in my mind to build an . . .
3. Serve (God) with a perfect... and mind
4. Perfect... whose mind is stayed on thee
5. L e t . . . come into your mind
6.1 will put my . . . into their mind
7. Be not soon . . . in mind
8. Be ye all o f . . . mind
9. Here is the mind which hath . . .
10. Put them in mind to be subject t o . . .
11. People had a mind t o . . .
12. Gira up the . . . of your mind
13. Let us mind the . . . thing
14. Be fully . . . in your own mind
15. Put on, bowels of mercies, kindness,...
of mind
16 by renewing of your mind
17. God hath not given us spirit of fear, but
of power, love and . . . mind
18. Who has known mind of t h e . . .
19. He, knoweth what is mind o f . . .
20. Received the word with a l l . . . of mind
21. This mind be in you, which was
also i n . . .
22. If there be first a . . . mind
23 of mind let each esteem other
24. Mind n o t . . . things
25. Of one mind, live in . . .
26. Carnal mind is . . . against God
27. Love God, with all thy . . . and all
thy mind
28. We have the mind o f . . .
29. Neither be ye o f . . . mind
30 your hearts ye double minded
31. Exhort to be . . . minded
32. As many as be . . . be thus minded
33. Be mindful of t h e . . .
34. He will ever be mindful of H i s . . .
35. A . . . man is unstable
36. Refused to obey, neither were mindful
of t h y . . .
37. When I was thus minded, did I use...?
38. Be mindful of words spoken before by
holy...
39. Minding himself to go . . .
40. Hath not been mindful of Rock of t h y . . .
41. Be ye . . . always of His covenant
4 2 . . . . minded in life and peace
43. T h e . . . has been mindful of us
44. What i s . . . that thou art mindful of him?
45. Consider him, lest ye be . . . and faint
in your minds
46. If they had been mindful of that...
47. Mindful of t h y . . . , that I may be filled
with joy
48. To be . . . minded is death
49. She was . . . minded to go with her
50. Not for filthy lucre, but of a . . . mind
Afoot
Carnally
Christ
Christ
Country
Covenant
Doubtful
Doubleminded
Enmity
Fool
Heart
High
House
Humbleness
Jerusalem
Laws
Lightness
Loins
Lord
Lord
Lowliness
Man
Mindful
One
Peace
Peace
Perfect
Persuaded
Principalities
Prophets
Purify
Readiness
Ready
Same
Shaken
Sober
Sound
Spirit
Spiritually
Steadfastly
Strength
Strength
Tears
Transformed
Wearied
Willing
Wisdom
Wonders
Words
Work
$5.00 U.S. per year (only for those who desire to pay — free to others) Printed in the
USA
Australia subs to bro. Ray Hodges, 2 Emily St., Esperance, W. Australia 6450
USA subs to bro. Max McLaren, 8008 Junius Street, Houston, Texas, USA 77012
British and Canadian subs, etc., to bro. David Clubb, 42 Oneida Rd., London, Ontario,
Canada N5V 2X1
72 88 Berean
VOL. 77, NO. 3, ISSUE 783 MARCH, 1988
The Berean
Christadelphian
A monthly magazine devoted wholly to the exposition and defense
of the Faith once for all delivered to the Saints, with the object of
helping to make ready a People prepared for the coming of the
Lord. Opposed to the unscriptural teaching of the papal and
protestant churches of the world.
Please send all Berean communications to:
Bro. David Clubb, 42 Oneida Rd., London, Ont. Canada NSV 2X1
"They received the Word with all readiness of mind and searched
the Scriptures daily, whether those things were so.
Therefore many believed" -Acts 17:11
ECCLESIAL NEWS: Canton, London 74
Fraternal Gatherings: Lampasas, Hye, London 74
DR. THOMAS' TRAVELS (continued) 75
STUDIES AND THOUGHTS: (bro. Thomas)
Despiseth Thou the Goodness of God? (cont'd) 77
DESTINY OF THE WICKED (bro. Roberts) (cont'd) 81
GOD ENTHRONED IN THE ECCLESIA (bro. Growcott) (cont'd)... 85
NORTHEASTERN CANTON, OHIO, GATHERING (cont'd) 90
A FEW WORDS TO SISTERS (cont'd) 95
CURRENT EVENTS FULFILLING PROPHECY:
MIDDLE EAST: Israel's Intentional Troubles; Jews Clashing with
Jews; Who is a Jew? ARMS RACE: A New Race in Chemical
Warfare 99
February Answers: "Mind" 107
100 YEARS AGO:
Pioneer Writings; Physician Heal Thyself; Closing Times and Events;
Lawrence Oliphant; Ezekiel's Temple Questions; The Jews and Their
Affairs; Signs of the Times; Birmingham Miscellanies; Different Bible
Lectures 108
Bible Puzzle: "Faith" 108
We are anxious to send the Berean free to any desiring it. Do not hesitate to
request it. If you know of any who might like It, please send us their names.
Anything herein may be used freely by any one in any way. No credit needed.
CHRIST IS COMING SOON AND WILL REIGN ON EARTH
Ecclesial News
CANTON, Ohio-Meeting Sun. morning at YWCA, 231 Sixth St., NE. Canton—S.S. and
Bible class 10 am; Memorial 11 am; Class Fit evenings, 7:30 pm at various homes;
Lecture
2nd Sun. of each month—bro. Harry Phillips, 1013 South Hess Mill Road, Bolivar, Ohio,
U.S.A. 44612; phone (216) 874-4401.
GREETINGS in our Master's Name.
Since our last correspondence we have the following news to report.
Our welcome visitors have included: bro. Fred and sis. Jean Higham, and
bro. Bill Pytel, of Detroit; bro. Mike Neely, of Lampasas; bro. John and
sis. Mary Phillips, of Newark; bro. Wayne and sis. Brenda Osborne, of
Denver; bro. Steve and sis. Sharon Osborne, of Worcester; bro. David and
sis. Lois Van Pelt, of Wanaque; bro. Dan and sis Wanda Sargent, and sis.
Annetta Jones, of Richard. We wish to thank our visiting brethren who
helped us in the word of exhortation.
We also have had the joy of attending the wedding of our bro. Chip
Edwards, and sis. Joyce Hartong, on May 17, 1986, and we pray they will
help one another in serving our Master until his return.
Our sis. Emily Phillips, bro. William Phillips, and sis. Ruth Sommerville
have had operations recently but seem to be doing well at this time.
They extend their appreciation to the brotherhood for letters and cards
received. We pray that the Lord will be with all those throughout the
Vineyard who are in need as we hear of the trials which beset our various
brethren and sisters.
On Oct. 10, 11, 1987, our Northeast Gathering was held here and we
were pleased to see so many attend from the various parts of the Vineyard.
Our theme was: PEACE — THE DIVINE PLAN FOR THE
WORLD; and we can truly see the need for this divine plan as time goes
on. We thank all who assisted us in speaking appointments and other
necessary duties who have helped to make our gathering a pleasant and
fulfilling time for us all.
As we sing in our hymn: 'Lord hear our prayer, Be near and guide us,
Thy presence helps us on our way, All through our life be thou beside us,
Prepare us for thy coming day.
Once again we welcome all those who are able to visit us.
With love in the Truth, on behalf of the Canton ecclesia,
— bro. Harry Phillips
(Continued on page 104)
FRATERNAL GATHERINGS (If The Lord Will)
LAMPASAS, Texas — June 10,11,12 — bro. Ross Wolfe, 1802 Rumley Road,
Lampasas,
Texas, U.S.A. 76550; phone (512) 556-5249.
HYE, Texas — July 31 to Aug. 7 — bro. Carwyn Smith, 3457 Pine Lane, Deer Park,
Texas,
U.S.A. 77536; phone (713) 479-6565.
NORTHEAST Gathering, LONDON, Ont. — Oct. 8, 9 — bro. David Clubb, 42 Oneida
Rd.,
London, Ontario, Canada N5V 2X1; phone (519) 451-4063.
. . . . . . .MaxMcLaren,800T
Junto Street, Houston, Texas, U.SA 77012. Second-class postage paid at Houston, Texas,
U.S.A. 77201.
POSTMASTER: Send address changes to THE BEREAN CHRISTADELPHIAN, 8008
Junto Street Houston,
Texas, U.SA 77012."
74 88Berean
Dr. Thomas' Travels
(Continued)
A Jew has as constitutional a right to preach there as any
sectarian theologue the sun ever shone upon. If he preach
not according to the law and the testimony, let his error be
combatted with reason and scripture; and not by a decree
forbidding him to speak within its walls. There ought to be
no chaplain at the University at all; but rather let the preachers
of the town "take turn and turn about;" and if any
stranger visit it, let those who can be heard at any time give
place, and let him deliver what he has to say, leaving the
hearers to judge according to the written word. In this way
equality would be maintained, and the principle of a State
Religion excluded from the University, which belongs to all
the citizens of the Commonwealth, and not to sects be their
systems true or false.
It having got wind, however, among the students that the
Faculty were opposed to our speaking in the University chapel
because we were regarded as a heretic, a meeting was convened
of the members of the Jefferson Society to consider
the propriety of offering us the use of their Hall, over which,
it was supposed, the Faculty had no control. This, however,
had to be tested. The case was stated and considered; and a
resolution passed to the effect, that if we applied for the use
of the Hall of the Jefferson Society of the University of Virginia
to lecture in, it should be granted.
One of the Society was deputed to make this resolution
known to us. Thanking them for their liberality, we replied,
that we did not wish to assume an attitude of opposition to
the Faculty and appear to be determined to speak in the University
at all events; we could not therefore apply for the
Hall: but that if the Society were to pass a resolution inviting
us to lecture there, we would make an appointment with
pleasure. Another meeting was accordingly convened, and
our reply reported. Having been duly considered, a second
resolution was passed, and forwarded to us in the following
note:
"DR. THOMAS:
Dear Sir—In obedience to the commands of the Jefferson
Society, I am requested to tender you the use of our
Hall, if you should desire to deliver any sermons whilst
you remain in our vicinity.
I am, dear sir, your obedient servant,
T.A.T. Reiley, President of Jefferson Society"
88 Berean 75
To this polite invitation we returned the following
REPLY
Charlottesville, Feb. 19, 1851.
DEAR SIR:
In reply to yours in which the Jefferson Society of the
University of Virginia "tenders" me the use of its Hall
whilst I may remain in this vicinity, I would say that I
shall feel pleasure in accepting your liberal offer, and delivering
an address there tomorrow evening (Thursday) at
half past 7. It is an honorable and praiseworthy disposition
to be willing to "prove all things and to hold fast that
which is good." That this may be always our volition is
the hope of
Dear Sir, yours in the liberty and fraternity of truth,
JOHN THOMAS.
Although quite indisposed and suffering from a varicose
and painful condition of the right leg, we arrived at the University
about the time appointed, through the kindness of a
reformer, who furnished us with a hack. It gives us pleasure
to be able to state that long cherished prejudice is waning
from the minds of some of Mr. Campbell's party in Charlottesville.
Several we are told came to hear us and were led to
entertain more favorable opinions than before. For ourselves
we are satisfied that if the party in general could be induced
to break the fetters the hirelings have bound them with, and
to hear and judge for themselves, we should have the faith,
and cooperation of all the honest and good hearts among
them. They can not gainsay the things we advocate if they
admit the law and the testimony as the ultimate appeal.
We found the Jefferson Society Hall filled with students
to overflowing. The attention they gave was respectful and
such as indicated an interest in the subject discussed. We
spoke to them about an hour and a half, during which the
gospel of the kingdom was published for the first time within
the walls of the University of Virginia. On Saturday morning
we returned to Richmond, leaving bro. Magruder to conclude
the week by a lecture at night in the Lyceum Hall.
We expect to be at Free Union, Albemarle county, on the
third Lord's Day in April, and on the Friday and Saturday
before. (To be continued, God wiling)
"What thing soever I command you, observe to do it: thou shalt not
add thereto, nor diminish from it*9 (Deut. 12:32).
76 88 Berean
Studies and Thoughts BY BROTHER JOHNTHOMAS
"DESPISEST THOU THE GOODNESS OF GOD?"
(Continued)
Behold, then, the promised goodness of God! An Immortal
King shall reign and prosper in the land of Israel, and
shall execute judgment and justice there over the Twelve
Tribes, and the obedient nations of the world for a thousand
years. This is the oath which Jehovah sware to Abraham,
saying, "In thee and in thy seed shall the nations of the earth
be blessed"—a blessedness, in the establishment of which, Israel
will have been delivered out of the hand of all their enemies,
and thenceforth enjoy the privilege of serving Jehovah
without fear, in holiness and righteousness before Him all the
days of their mortal career. The nation of our adoption will
then be the chief of all the nations dwelling safely in its own
land. Gentiles by birth, but Jews by regeneration, the goodness
of God promises us resurrection from among the dead,
and exaltation to the highest honors of the State; as it is written,
"the saints of the Most High shall possess the kingdom
for ever, even for ever and ever."
Such mercy Jehovah keeps for thousands of Israel and
adopted Gentiles who believe the promises He has made to
the fathers. But His goodness promises even more than eternal
life and honor to the just. It promises them wisdom and
knowledge, and physical strength, the possession of the
world and the fulness thereof, glory, equality with the angels,
and the high favor of God forever. He keeps this mercy in
store for them that love Him and obey His Word. Who that
believes these things would hesitate to respond, "Jehovah is
good, for His mercy endureth forever?" Yea, it is even so;
for "the mercy of Jehovah is from everlasting to everlasting
upon them that fear Him, and his righteousness unto children's
children; to such as keep His covenant, and to those
who remember His commandments to do them."
Mark, dear reader, "to such as keep His covenant and
obey Him." Dost thou know what it is to keep Jehovah's
covenant and obey Him? Know then that it is to believe the
gospel of the kingdom, and to be baptized, or united to the
name of Jesus, and, thenceforth, to continue patiently in
well doing. The covenant is the covenant concerning the
kingdom of which the gospel treats—the oath of national
blessedness through Abraham and his seed, which Jehovah
swore to him when He brought him into the territory of the
88 Berean 77
future kingdom. You must believe this same particular gospel
or you cannot "keep the covenant," or have any part in
the kingdom it proclaims.
Now, beloved reader, "Despisest thou the riches of this
goodness or God?" Read, mark, learn, and inwardly digest
the good things of His mercy we have brought up herein, and
say if they are not of peerless import. Are not endless life
and good days, boundless riches, honor, and eternal glory in
a kingdom of God's establishment upon the earth, more to
be desired than all the world can give you now? Can you be
of sane mind and despise all these riches of goodness? Can
you be rational and self-possessed? But if you despise them
not, but "believe on God," that is, be fully persuaded that
what He has promised He is able to perform, and will do it,
will you not likewise be willing to make any sacrifice to obtain
them? If you were till a certain time devoted to the
world and the enjoyment of the flesh, but came afterwards
to believe in these promises with an honest and good heart,
or as men say "sincerely," would not your view of things,
present and future, have undergone a radical change? Would
you not cease to set your affections on earthly things; would
not your affections rather be transferred to the things contained
in that "mercy kept for thousands?" Yea, verily.
And would you not have been led to this change of views, affection,
and will, by the goodness of God exhibited in the
testimony of His holy prophets? Even so; and you would
then be a practical illustration of the Bible sentiment that "zY
is the goodness of God that leadeth to repentance."
God's goodness leads to repentance. It leads believers to
place themselves in such a relation to the truth, that "repentance
unto life" may be "granted unto them" (Acts 11:18).
The goodness of God is like to choice and goodly wares exhibited
in a bazaar for sale. Their goodliness attracts the attention
of passengers, and leads them to desire to possess
them. The merchant grants their desire on certain conditions.
They accept the terms, and receive the right of property
in them; and he promises to put them in possession of
them at an appointed time. The goodness of God, which
leads to repentance, is exhibited in the gospel of the kingdom,
and nowhere else; for this gospel is the grand theme of
the Word of God contained in the Scriptures, Old and New;
and because it is displayed in that royal proclamation, therefore,
John the Baptist, Jesus, and the apostles, before their
Lord's crucifixion, "went through the towns and cities, and
78 88 Berean
country parts of Judea," preaching the gospel of the kingdom
of God, saying, "Repent; for the Majesty of the heavens
is arrived" (Matt. 3:2;4:17,23;Mark 1:14,15; Luke 4:18,43;
9:2,6). The kingdom and arrival of its king were preached to
lead those who believed it to repentance. The goodness of
God set forth in the doctrine of the kingdom was preached
also after the resurrection, to lead men to repentance, that
they might be made meet for its inheritance; but the motive
thereto, founded on the personal presence of the king, was
not repeated. It could not be; for "the Majesty of the heavens"
had departed into a far country (Luke 19:11,12). The
apostles no longer said, "Repent, for the majesty of the heavens
has approached," but "Repent, because God hath appointed
a day in which He will judge the world in righteousness
by that man whom He hath ordained, whereof He hath
given assurance to all, in that He hath raised him from the
dead" (Acts 17:30,31); in other words, "Repent; because the
Majesty of the heavens, who hath departed, will come again
to judge the world in righteousness." This is now the glad
tidings of the kingdom for repentance unto life.
That "the gospel" and "the goodness of God," axe
phrases importing the same thing, is clear from the use of
them by Paul. He says, "the Jews became enemies to the
gospel for the sake of the Gentiles." It was no good will to
the Gentiles on their part that they refused to believe; but
their refusal was the result of hardness of heart; therefore, as
a punishment, God blinded and hardened them still more, so
that, instead of filling His house or kingdom with believers
who were "Jews by nature/' He determined to make up the
complement of the redeemed by believers separated from
"sinners of the Gentiles," who should become Jews by adoption,
through faith in His goodness. Judah, though still beloved
for Abraham, Isaac, and Jacob's sake, fell from gospel
favor through want of faith; while faithful Gentiles were
grafted into the stock of Israel's olive, and recognized as
Israelites in every respect, save the accident of birth. This
was just severity towards Judah; but gracious goodness towards
Gentiles.
Thus it is apparent that the principle according to which
the position of Judah and the Gentiles relative to Jehovah
and His mercy was changed, was that of faith. To continue
in the faith of the gospel was to continue in the goodness of
God. Judah did not continue in that goodness, because the
Jews did not continue to believe it. They were, therefore,
88 Berean 79
"cut off." The offer was to be made to them no more.
Judah should, indeed, be grafted in again to the national
olive; that is, reorganized with the rest of the tribes as a great
nation and commonwealth, or kingdom, in their own land,
under the sovereignty of "Jesus of Nazareth, the King of the
Jews," but those of them contemporary with the national
blindness should have no share in "the joy" of their king, in
those good things offered to individuals in the gospel of the
kingdom.
This gospel announces that the God of heaven will set up
a kingdom and dominion upon earth, under whose righteous
administration Israel and the nations will be blessed with all
temporal and spiritual blessings for a thousand years; such as,
that there shall be war no more; that oppression and injustice
shall cease; that the earth shall be filled with the knowledge
of the Lord's glory; that the poor shall be comforted and
protected; that there shall be but one religion, and so forth—
these are gospel blessings for the world, when, by conquest,
it is brought into subjection to Israel's king; but the gospel
promises the glory, honor, power, majesty, and riches of the
kingdom and dominion only to those persons who, before
the manifestation of them, while they are yet a matter of
faith, and not of sight, believe the promised goodness of it,
and continue in it.
To Gentile people the apostle saith, "If ye continue not in
the goodness of God, ye also shall be cut off " In the same
place, he saith: "Thou, . Gentile, standest by faith." That
is, so long as the Gentiles continue to believe the gospel of
the kingdom, there shall be scope for repentance unto life,
that they may inherit the kingdom; but when they become
faithless of the gospel, as Judah was before them, the door of
mercy shall, with like destructive violence be closed against
them. "Be not high-minded, but fear," saith Paul; "for if
God spared not the natural branches of the olive tree, beware
lest He also spare not thee." In the apostle's day, there was a
disposition in the Gentile mind to high-mindedness, and to
boast against Judah, who had stumbled at the stone of stumbling
and rock of offence. They do not seem to have entertained
the idea of the re-engraftment of the broken-off
branches, but concluded that God had cast Israel away as a
people for whom He had no further use or affection. This
was not the general idea; but some seem to have held it, or
the apostle would not have contracted the supposition.
"God forbid," says he, "that such a thing should be; He hath
80 88 Berean
not cast away His people Israel, whom He knew before He
received the Gentiles into favor. But though the apostle so
promptly repudiated the notion, he did not succeed in repressing
it. (To be continued, God willing)
Destiny Of The Wicked
BY BROTHER ROBERT ROBERTS
(Continued)
Jeremiah's words were very unpalatable to the people—at
which we cannot wonder. The words of another class were
quite acceptable. These were the false prophets, but who
were not discerned to be such by the people in general. Their
words were pleasant words—assurances of peace, where Jeremiah
was warning them against the coming calamity because
of their sins. Such words were naturally very powerful with
the people, and Jeremiah found their influence a great barrier
to the work God had sent him to do. Of this he makes
complaint in the chapter before us:
"Oh, Lord God! Behold the prophets say unto them,
ye shall not see the sword, neither shall ye have famine,
but I will give you assured peace in this place" (v. 13).
What was God's response to this? It is most worthy of
note:
"The prophets prophesy lies in my name. I sent them
not, neither have I commanded them, neither spake unto
them. They prophesy unto you a false vision and
divination, and a thing of nought and the deceit of
their heart" (v. 14).
What is most noteworthy of all is the fact that these pleasantspoken,
people-misleading, false prophets were tolerated side
by side with a true messenger from God. What are we to
make of it? God could have paralyzed them all in a moment
so that no doubt could have been left in any one's mind as to
their true character, and all would have seen that Jeremiah's
message was from God. He did so manifest his discriminating
power on important occasions, as when the envious Korah,
Dathan, and Abiram were supported by a phalanx of the
most influential of the congregation against Moses, and as
when God answered one man by fire on the top of Carmel,
and ignored hundreds of sycophantic priests whom he left to
slaughter. But in the case before us, He left the false prophets
to say their say unmolested. The people had to exercise
88 Berean 81
their judgment as to which represented the mind of the Lord.
It is an illustration of the wise principle that there is a time
for everything. There is a time for God to place the seed of
his open reprobation upon wickedness, so that men may have
a basis of test in other times and matters. But there is a time
when the false is allowed to flourish with absolute impunity
and even with prosperity, and when the true is allowed to be
under a cloud, in order that the minds of faithful men may
be exercised and proved.
God expects and requires that we have "senses exercised
to discern both good and evil." This capability could not be
developed by a situation in which evil did not have a chance.
For this reason, these false prophets were allowed to have all
the weight that came with numbers, influence, and unanimity,
while the truth was with one meek man against whom all
were speaking (15:10).
May we not from this gain consolation from our own position?
God has allowed the truth to come into the most humbling
circumstances, having scarcely any friends among men,
while error is organized with great and respectable and wealthy
and educated systems with multitudes of supporters.
Judging by appearances, men would judge wrongly. Judging
by the Scriptures, we are enabled to judge clearly and strongly
and boldly, and to maintain the truth against the whole
world in arms against it.
The situation is one calling for and compelling an almost
violent exercise of judgment. God requires this at our hands.
By the mouth of Christ he says, "Beware of false prophets"—
and false prophets are necessarily the numerous, popular, and
well-to-do. How are we to discern them? "Ye shall know
them by their fruits." Are they like the true? Oh yes;you
would think they were the genuine sheep: they have got
sheep skins on. How are we to distinguish them from the
true? You must "try" them. "Believe not every spirit: try
the spirits whether they are of God." How are we to try
them? God himself tells us: "By the word." "If any man
speak not according to this word, it is because there is no
light in them." There is no other form of God's word in the
earth at present but the Bible. Therefore, it comes to this:
THE BIBLE IS THE STANDARD. Every claim must be
judged by this.
But before men can judge by the Bible, they must be acquainted
with it; and before they can be acquainted with it,
they must study it—not reading a chapter now and then, as a
82 88 Berean
pious, conscience-smoothing performance, like the orthodox
people, but reading it in a daily, regular, earnest manner, at
stated times set apart for the purpose. By this method, a
man becomes so acquainted with the Scriptures as to be able
to make that practical application of them in judgment that
qualifies him to discern the things that are of God from those
that are only so in name and appearance.
Jeremiah was instructed to utter the sentence of God
against the plausible men who were stealing the hearts of the
people away from a Divine allegiance. They were saying,
"Ye shall not see the sword, neither shall ye have famine" —
(v. 15). God commanded Jeremiah to say, "By sword and
famine shall those prophets be consumed; and the people to
whom they prophesy shall be cast out in the streets of Jerusalem
because of the famine and the sword, and they shall
have none to bury them" (v. 15,16).
Here was a direct issue between one man and many, as to
whether good or evil was in store for the God-neglecting inhabitants
of Jerusalem. The people who heard the one contradicting
the many, had to wait to see which was right, so
far as actual realization was concerned. We are not in that
position. We look back and see that the truth was with Jeremiah
and not with the community who were opposed to
him. In terrible reality, sword and famine came and desolated
the country, almost destroying the whole population for
the time being. The application to ourselves is plain. The
Word of God by the prophets has been proved true over and
over again. Therefore what they have written concerning our
future will come to pass. On this we stand, however much
appearances may be against us.
It is written, "Because sentence against an evil work is not
executed speedily, therefore the heart of the sons of men is
set in them to do evil " This is our experience. Because the
declared purpose of God seems to tarry, the bulk of men
hang back or turn away from the testimony, and give themselves
entirely over to "the desires of the flesh and of the
mind." Here is the trial of faith and patience. "Blessed is
the man that endureth temptation: for when he is tried he
shall receive the crown of life which the Lord hath promised
to them that love him." The purpose of God will surely be
accomplished, and happy will they all be who hold fast their
confidence to the end. We know what God says, "If any
man draw back, my soul shall have no pleasure in him."
One more point in the chapter before concluding. Be88 Berean 83
cause of impending judgment, Jeremiah was instructed thus:
"Therefore shalt thou say this word unto them: Let
mine eyes run down with tears night and day, and let
them not cease; for the virgin daughter of my people is
broken with a great breach and with a very grievous
blow. If I go forth into the field, then behold the slain
with the sword, and if I enter into the city, then behold
them that are sick with famine'f (vs. 17,18).
There are two features about this deserving of notice.
One is obvious, and will be allowed by all who receive the
Scriptures, and that is that it is according to the mind of God
that we have such sympathy with all things pertaining to Jerusalem
as to mourn for her in the day of her desolation. A
sorrow on this account is not on the list of the world's virtues
by any means. It belongs notwithstanding to those mental
states which are unto God as a sweet smelling savour.
Probed to its root, it is a sympathy with all things that are
truly divine and wise and true and good; for Jerusalem represents
the work and purposes of God in the earth as distinguished
from the mere likes and schemes of man which are
all destined to perish.
The other point which might not perhaps catch attention
so easily is the light incidentally thrown by this prophecy on
the subject of inspiration as affecting some portions of the
Scripture that would not seem by their form to be inspired.
Jeremiah is commanded to use words that would appear to
be a mere personal lament of his own: "Let mine eyes run
down with tears." The words so written were the words of
God, though apparently the words of Jeremiah. God made
use of the expression of Jeremiah's feelings as the form in
which His own mind concerning Israel was to be expressed.
Study shows this to be the case in hundreds of cases
where it is not expressly stated to be the case. For example,
the Psalms of David are all in this form, so much so, that
some have a difficulty in realizing that they can be the words
of the Spirit. Yet the Psalms of David are repeatedly quoted
in the New Testament as the expression of the Spirit. The
case of Jeremiah before us may show us how this can be; for
of David, as of Jeremiah, it is true that the Spirit of God was
the moving power of his utterance, though those utterances
took a personal form. As David declares: "The Spirit of God
spake by me, and His word was on my tongue." A recognition
of the all-prevailing presence of the Spirit is essential to
84 88 Berean
a right estimate and a right use of these inestimable writings.
By this, we are enabled to read them with the result that Paul
tells us they were given by inspiration for, viz.: that the man
of God may be thoroughly furnished unto all good works
and so be prepared for "entering abundantly" the everlasting
Kingdom of our Lord and Saviour Jesus Christ.
—Christadelphian, 1887
God Enthroned In The Ecclesia
And Our Lives
BY BROTHER GILBERT GROWCOTT
(Continued)
Regarding the boards we read in Exodus 26 (these are the
boards that make up the framework, Exodus 26:15), "Thou
shalt make boards for the Tabernacle of shittim wood, standing
up." Why standing up? Why were not the boards lying
down horizontally as in any ordinary construction? Could
we possibly miss the meaning and the lesson? Are we standing
up? Standing up for the Truth? Standing up for the work
of the Lord? standing up to the full stature of the perfect
man in Christ Jesus? Paul says, "Put on the whole armour of
God . . . that ye may be able to withstand in the evil day, and
having done all, to stand. Stand therefore, having your loins
girt about with truth (Eph. 6:13,14). "The evil day" that
can prevent us from being found standing at the end can
come in many deceptive ways, some very pleasant to the
flesh, not perceivable to the natural eye as evil at all, only
evil in their final consequence. We must keep standing, even
when weary and it is much more pleasant to lie down with
the world.
The boards were not only standing, but they were standing
close together, shoulder to shoulder, no space between
them, and they were knit together on each side of the Tabernacle
by five bars, and each board reached down two tenons
(the original word is hands) — two hands into silver foundation
sockets of redemption in Christ, and each board was
covered and preserved by the pure gold of present faith and
future immortality. The sockets of silver supported the
boards, and they separated them from the earth. The boards
had originally been trees, rooted naturally in the earth, but
they had been selected, cut down, brought low, stripped of
all their branches and natural glory — shaped, trimmed,
88 Berean 35
smoothed, and dressed to fit God's pattern— and then overlaid
with purest gold; and now they had no connection with
the desert upon which they stood, but a very close and intimate
connection with one another and with the pure silver
sockets of redemption, and with the glorious curtains of
righteousness and beauty. They were fitly framed together
and builded together for an habitation of God through the
Spirit. They were all perfectly equal in height for one is
their master and they are all brethren. The silver sockets
were the one exception to the freewill character of all the
materials of the Tabernacle. The gold of faith was the freewill
offering of all, both men and women, but "the redemption
silver" was the compulsory requirement for the men
only. One half shekel for each male, the rich could not give
more and the poor could not give less, all stood upon equal
footing as regards redemption in Christ (Exod. 30:13-15).
Freewill offering here was not enough, this was a ransom
for man's forfeited life: "each man shall give a ransom for his
soul of one half shekel." His helpless bondage to sin and
need for redemption must be emphasized in the foundation
of this building. Here is something that no amount of voluntary
offering, eager and freewill though it might be, could
accomplish. There was more silver used in the Tabernacle
than gold and brass combined. The atoning sacrifice of
Christ must be the major foundation aspect of the way of
salvation. He must have the pre-eminence in all things, as we
read in the first chapter of Hebrews. The boards were knit
together by five bars on each side, four bars through the
golden rings on each board, and a fifth bar "right through"
the center of the boards. "And he made the middle bar to
shoot (reach) through (sever) the boards from the one end to
the other" (Exod. 36:33). (See "Law of Moses" p. 139, 3rd
edition.) Here is a strange combination of the four, five symbol;
four visible bars and one hidden one, making five. What
is it that holds the ecclesia together, that makes it a unit, that
changes it from a number of boards standing precariously
alone, to one firm Tabernacle, the house of God? Though
many things can unite temporarily and carnally, there is only
one thing that can unite spiritually and eternally, and that is
the Truth, the law, the word of God. Here are four manifested
bars clasped to each board by a golden ring of faith,
the universal Cherubim gospel of Christ, and one hidden bar
shot through the wall from end to end, and hidden in the
heart of every board, the foundation of all, the law of God in
86 88 Berean
the heart making five in all. Bars are to bind together to
keep out that which does not belong, to give protection and
security, rigidity, stability. They are a girding and a strengthening,
loins girded with the Truth, only the Truth can accomplish
all this.
The cloth coverings are distinguished into three parts, the
first of which is the Tabernacle. (In the original the Hebrew
is "miskan;" this word is from the same root as "shekinah");
the inner dwelling. This does not carry the idea of impermanence
or temporariness, it simply means dwelling, particularly
in a religious or divine sense — that is the first linen
layer, the dwelling place or miskan. The second layer was
the tent of goat material, the "ohel;" this is the true meaning
of tent or temporary dwelling. The distinguishment into the
three layers is clear and significant. The covering of the two
outer layers were ram skins (the third), and badger skins or
seal skins, the word is a little indefinite; it was natural skins
of some sort. The first alone is the actual Tabernacle, the ten
linen curtains, two groups of five; two groups knit together
by fifty golden fasteners. Here again is the double five symbol,
and the fifty fasteners of gold turn our mind immediately
to Pentecost, the connecting link between Jew and
Gentile. These ten curtains were of the same material as the
veil, blue, scarlet, purple and fine twined linen, worked with
cunning work of Cherubim. These ten curtains are the
Christ-Body, as the veil is the Christ-Head. They alone are
the true tabernacle, the rest is simply temporary scaffolding
and covering. This great embroidered linen sheet, fifty feet
by seventy feet, approximately, covered the entire Tabernacle,
top, sides and back.
The second layer was of goat's hair, eleven curtains and
slightly larger each way than the linen covering. These are in
two uneven groups, five and six and they are united, not by
golden fasteners but by brass fasteners, fleshly fasteners.
This second layer of goats hair is the earth that helps the
woman, the natural goat class. They obscure the true linen
curtains; this is all the world can see of the Tabernacle. The
five, the word or law of God unequally yoked together with
the six by fleshly brazen fasteners, the number of man and of
the flesh. Here we can see the unequal yoking of some who
claim to be God's people with the world. This covering is
useful in its place as a temporary shield, but it is not the true
eternal Tabernacle. It is very easy to belong to this half and
half class; many of us will find in the end that that is where
88 Berean 87
we have been, half in and half out, half in the Tabernacle,
half in the Truth, and half in the world, the five yoked with
the six, an unequal yoking. When the Son of Man comes, his
sad but necessary task will be to separate the sheep from the
goats. The third layer was ram skins dyed red. Here is
blood, aggression, the power of the sword. Here clearly are
the powers of the world whose sole real purpose in existence,
though they know it not, is for the protection of the Tabernacle.
And finally, the fourth outer layer of badger or seal
skins, just a final natural outer covering laid over all. This
final covering is nature or creation itself. The lesson is that
all things are for the sake of God's elect, all creation is for
their good; great nations come and go just to forward slightly
God's purpose with His people. Are we worthy to be the
center of the purpose of creation? The fine linen will finally
be found to be so worthy, and there is no reason why we
should not be among them, if we make this the sole and consuming
desire of our lives.
Finally, we consider the veil; the veil that separates the
Holy Place from the Most Holy; the veil of his flesh, as Paul
describes it, that which stood in the way, that which obscured
the way, and had to be torn asunder that the way may be
opened. This is the meaning of the word veil, that which separates,
shuts off or obscures. This veil was held up, manifested
on four pillars, the four Cherubim pillars, the four gospels,
the four-fold camp of spiritual Israel. The veil was of the
same material as the ten inner linen curtains — Christ and his
brethren are one. Fine linen of strong closely twisted threads
interwoven with blue, scarlet, and purple, and skilfully embroidered
with Cherubim figures.
The word translated "needlework" in connection with the
embroidery of these Cherubim really means "skilfully",
and its root meaning we find is to combine colors into a pattern,
though it is used of any skilful work. We see the great
fittingness in the work of God in Christ, skilfully combining
the heavenly blue with the earthly scarlet to produce the
royal and victorious purple. The creating of the Cherubim is
all the skilful work of God. "It is God that worketh in you
both to will and to do of His good pleasure" (Phil. 2:13).
Our part is simply to submit, to expose ourselves to the
divine light and let it do its work: to empty ourselves with all
that interfered with the work of God in us: to keep a steadfast
unwavering gaze upon the glory of God in the face of
Jesus Christ, that we may thereby be changed into the same
33 88 Berean
image from glory to glory. It is all something that is done to
us, not that we ourselves do. This word "needlework" or
embroidery occurs nine times in the Scriptures, eight times in
connection with the Tabernacle, and once in that remarkable
prophetic passage in Psalm 139 concerning Christ. "I will
praise thee for I am fearfully and wonderfully made: marvellous
are thy works . . . my substance was not hid from thee,
when I was made in secret, and curiously wrought" (that is
the word, embroidered, skilfully and beautifully worked) "in
the lowest parts of the earth" (Psa. 139:14,15). This is the
same word as the "embroidery" of the Cherubim upon the
veil and the curtains.
When Christ died, when the sacrifice was complete, this
veil was miraculously rent asunder; the way into the Holiest
was opened, the Mosaic shadows were at an end. He said, "it
is finished" (John 19:30), completed, perfected. At that
moment all the marvellous imagery of the Mosaic Tabernacle
reached its climax and fulfillment. The world's hopeless
darkness had been turned into joyful light; sin had been conquered,
death had been destroyed, truth and holiness were
victorious, and the grave had lost its power. Paul said, in
summing up his wonderful exposition of the Mosaic patterns
to the Hebrew brethren, "Having therefore, brethren, boldness
(or confidence) to enter into the holiest by the blood of
Jesus, by a new and living way, which he hath consecrated
for us through the veil; that is to say, his flesh; and having an
high priest over the house of God; let us draw near with a
true heart in full assurance of faith, having our hearts sprinkled
(with the sacrificial blood) from an evil conscience, and
our bodies washed with pure water (in the laver) let us consider
one another to provoke unto love and to good works"
(Heb. 10:19). We note how he combines the sublime with
the practical, the highest vision of the future with the most
pressing command for the present; love and good works; a
beautiful all sufficient combination — love and good works.
How do we provoke any one to love and to good works? To
provoke is to stir up to activity, either for good or otherwise.
We provoke to love and to good works by manifesting love
and good works: love begets love and nothing else will; love
cannot be commanded, it must be taught, manifested, exemplified.
There is no point in merely preaching these things, we
must manifest them, praying that God will provide vessels for
picking up the radiations and carrying them on. Paul con88 Berean 89
tinues: "not forsaking the assembling of ourselves together."
This is vital, and it does not just mean Sunday morning, it
must be an eager, constant, basic way of life. "Not forsaking
the assembling of ourselves together" (Heb. 10:25). If we do
not assemble when there is opportunity to assemble, Sunday
morning, Sunday evening, mid-week (let us speak frankly),
we are the most blind and foolish of all blind fools.
What do we think the way of life is? A once a week ritual
like Christendom? Indeed many in the assemblies of Christendom
could put us to shame. If our heart is not with the
ecclesial activities always and our bodies whenever possible,
we are living a lie and deceiving ourselves. "Not forsaking
the assembling of yourselves together, but exhorting one another,
and so much the more as ye see the day approaching."
Earlier in the Epistle (Heb. 3:13) he says, "exhort one another
daily." Now he says, "as the day approaches," and certainly
we are at that era. "So much the more;" we should
bear this in mind, in case we feel that a couple of evenings a
week is too much to interfere with our personal pleasure or
worldly activities. To the real children of God, those few
whom He will acknowledge in the end, the Truth is their
whole life, daily, hourly, constantly; they always abound in
the work of the Lord; their heart is always in the Truth and
the brotherhood: they grieve when they have to miss any ecclesial
activity, knowing that the body needs all its members
to be healthy and to function. Let us prayerfully strive to be
among the few chosen from the many that are called.
Northeastern, Canton, Ohio, Gathering
(Continued)
The Sunday morning exhortation was by bro.
David Gwalchmai, entitled: "Except a Man be Born
Again He Cannot See the Kingdom of God."
We meet around these emblems on the Memorial
table — "greater love hath no man than this than a
man lay down his life for his friends." John says in
chapter 3:3 — "Verily, verily I say unto theef except a
man be born of water and of the spirit, he cannot
enter into the Kingdom of God." Nicodemus asked,
verse 4 — "How can a man be born when he is old?"
We have been born again, the door has been
opened; we can call God our Father, Christ our medi90 88 Berean
ator. 2 Cor. 5:17 — "Therefore if a man be in Christ he
is a new creature, old things are passed away; behold
all things are become new."
When we came into the Truth we were as newborn
babes; we were very zealous, desiring the sincere
milk of the word that we may grow thereby. We
must remain zealous. We heard it was important for
our children to grow. Growth in the Truth is the most
important part of our probation. Do we demonstrate a
Christ-like attitude to everyday life? Do we face the
day with joy and gladness, thankful of the new day to
carry on the work God has given us to do? Do we say,
"This is the day that the Lord hath made, let us be glad
and rejoice therein?"
Psalm 1:1-3 — "Blessed is the man that walketh
not in the counsel of the ungodly, nor standeth in the
way of sinners, nor sitteth in the seat of the scornful.
But his delight is in the law of the Lord; and in his law
doth he meditate both day and night. And he shall be
like a tree planted by the rivers of water that bringeth
forth his fruit in his season; his leaf also shall not
whither; and whatsoever he doeth shall prosper." The
new birth, generated at baptism is the beginning of a
race for immortality. In Gal. 5:22 we read of the fruits
of the spirit which must be developed — "Love, joy,
peace, longsuffering, gentleness, goodness, faith,
meekness, temperance."
We should love our Creator and rejoice in His
graciousness toward us, His great and precious promises.
Gal. 5:24 tells us that, "they that are Christ's
have crucified the flesh with the affections and lusts.
If we live after the spirit let us also walk after the
spirit. Let us not be of vain glory, provoking one
another, envying one another."
There is no letting up, no lay-back attitude in the
Truth. We know not when Christ returns. We know
there is much work to be done. Because we accepted
the Truth is no guarantee we will receive immortality.
We begin a race which must be run together. We need
each other in the Truth. We feel renewed in our determination
to live and uphold the Truth to the utmost.
Loving the Truth leaves no room for worldly friendships
or a worldly life in the world; we don't need the
world and its system. If we draw nigh to God, He will
draw nigh to us.
We partake of these emblems remembering the
88 Berean 91
great sacrifice Christ has made on our behalf. He
opened the way of approach to God. Phil. 4:6 — "B e
careful for nothing but in everything, by prayer and
supplication with thanksgiving, let your requests be
made known unto God and the peace of God that
passeth all understanding shall keep your hearts and
minds through Christ Jesus."
We must meditate on these words of exhortation.
Do not let them slip from our hearts and minds. V. 8, 9
— "Finally brethren, whatsoever things are true,
whatsoever things are honest, just, pure, lovely, of
good report; if there be any virtue, any praise, think
on these things. Those things which ye have both
learned and received and heard, and seen in me, do;
and the God of peace shall be with you."
These are the kind of attitudes which must prevail
if we are living a true rebirth. Col. 3:16,17 — "Let
the word of Christ dwell in you richly in all wisdom;
teaching and admonishing one another in psalms and
hymns and spiritual songs, singing with grace in
your hearts to the Lord; and whatsoever ye do in word
or in deed, do all in the name of the Lord Jesus, giving
thanks to God and the Father by him."
Col. 4:5-6 — "Walk in wisdom toward them that are
without, redeeming the time; Let your speech be aU
way with grace, seasoned with salt, that ye may know
how ye ought to answer every man."
We must determine to love and obey all God's
commands. We know in the end when we stand face to
face with Christ, if we have fulfilled our part we will
not stand there with bowed shameful heads, but stand
upright; to hear — "Well done good and faithful servant,
enter thou into the joy of thy Lord." Jude 24, 25 —
"Now unto him that is able to keep you from falling,
and to present you faultless before the presence of His
glory with exceeding joy, to the only wise God, our
Saviour, be glory and majesty, dominion and power,
both now and ever, Amen."
***
On Sunday afternoon bro. Joseph Garvey gave a
lecture, entitled: "The Peace and Safety Cry, Then
Cometh Sudden Destruction".
We are now in the last days of Gentile times. Weak
nations come and go; great nations are reduced;
nations appear; nations disappear. Mortal man is doing
what is right in his own eyes.
92 88 Berean
In 1908 Zionism was established at the Hague
with the purpose of establishing a homeland for the
Jewish people. In 1917, General Allenby entered
Palestine; in 1922 the British were given a Mandate
over the land. The purpose of God is being fulfilled.
Shall a nation be born in a day? We have seen
her born in a day! We have seen her grow. The Middle
East is the centerpoint of all world events. The events
happening today in the Persian Gulf are happening
for a reason. Libya 15-20 years ago was an ally of U.S.
today she is with the Russians. Five or six years ago
Ethiopia fell under the Russians. We read in Ezekiel 38
that Persia, Libya, Ethiopia are to be with the Russian
host in the time of the end. Persia's stubbornness will
bring her to the Russian camp.
The stage is set for a cataclysm. The world will
not like what is happening, but they are running into
it headlong by preparing armaments. God will destroy
men who are destroying the earth. We look forward to
what is coming to pass with joy; that when God's
judgments come, the time of our redemption draweth
nigh. We will shortly be delivered but now we are
vexed, like righteous Lot.
We do not know how soon the Lord will come, but
we know the sequence of events. There is no time left
but for the Northern Host to descend on Israel. We
must be prepared. There are portions of the latter day
prophecy that we will not see before we are called
away. There will be two grinding at the mill, the one
will be taken and the other left. Ezek. 38 shows the
Gogian host comes from the North and goes all the
way down into Egypt. Libya is on one side and Ethiopia
on the other and Persia is then in the Russian camp.
Then tidings on the East (from Israel) trouble him and
he goes back and sets his camp between the seas in
the Holy Mountain. Those who see that should be in
the right camp — with the Lord Jesus Christ.
Isaiah 65 says the misery will be horrible. Man
will not obey God and has brought this misery on himself.
A portion of Jews in Israel are saved out of the
destructions of Armageddon and become the beginnings
of God's future kingdom. Men will be forced to
accept Christ as the King or be consummed and destroyed
by the Power of the Almighty.
Living the Truth is a difficult task. The world has
become a filthy, unclean place — let us keep our minds
88 Berean 93
centered on God's word. When we live in faith it produces
Hope — to look forward with confidence and
trust. We have no doubt the Lord will come. We expect
the Kingdom to come. We realize it is coming; we see
and wait for it with confidence.
The times of the Gentiles are quickly being fulfilled:
Israel is a nation; Jerusalem is in the hands of
the Jew. What more do we have to look for? The return
of the Master. Are we his people? If we are, there is
no fear of destruction to come.
The man in Russia is attempting to make himself
a peacemaker. "When they say peace and safety,
(when they think they've got it) then sudden destruction
cometh." Russia is left with the most powerful
army on earth with which she will be able to descend
on Israel and not be stopped.
We have seen so much prophecy fulfilled. It requires
us to live in faithfulness. It is important for the
elders to provide God's word to the young in this
terrible age. We must rely solely on God and Christ.
Those taken by the Lord when he comes will have
their children taken care of. God is merciful to his
children.
We believe God; we have accepted His Covenant;
we are his sons and daughters. We must now practice
those things Jesus did to overcome the flesh. None of
us has fully attained adulthood except Jesus who fully
obeyed his Father. This is what we are "striving for.
What takes place after Christ and the saints annihilate
the Gogian host? Isa. 65:17-19 — "For behold, I create
new heavens and a new earth: and the former shall
not be remembered, nor come into mind. But be ye
glad and rejoice for ever in that which I create: for,
behold, I create Jerusalem a rejoicing, and her people
a joy. And I will rejoice in Jerusalem, and joy in my
people: and the voice of weeping shall be no more
heard in her, nor the voice of crying."
Can we imagine a time when there will be no
crying, no pain, no sorrow? — we cannot. A child shall
die 100 years old. The sinner being 100 years old will
be accursed. Life is shortened now because of the evil
of mankind. Life will be extended in the Kingdom age
as in pre-Noahic times. They shall build houses and
inhabit them; they shall not build and another inhabit.
There will be no rentals, no landlords, no earning
profits. They shall not plant and another eat; my
94 88 Berean
elect shall long enjoy the work of their hands and
shall not labour in vain; they are the seed of the
blessed of the Lord. Before they call I will answer,
while they are yet speaking I will hear. They will be
personally guided from day to day. The wolf and the
lamb shall dwell together. To us it is almost like a
dream. We are convinced this is truly the Word of God.
It is not a dream. Those who are judged worthy will
oversee these conditions. How blessed are we to have
this knowledge. It is not in men to come to this
knowledge because they do not care. Knowledge
requires study, practice — Take time to help those who
will follow after.
A Few Words To Sisters
ON ENTERING THE NEW YEAR
(Continued)
BY ANOTHER SISTER
Dear Sisters in Christ, I greet you in love, wishing
you all joy and peace in believing. With my Bible open
before me, I feel like talking with those who having
seen the Light, have been drawn unto it from out of
darkness. What a position of honour and blessing is
ours — vessels holding the Truth of God, heirs of His
promises — and collectively as Ecclesias, Lightstands of
Deity; but it is also a position of great trial, requiring
constant watchfulness and warfare with our fleshly
nature. As a rule our lives are isolated, that is, we are
often one of a family, or at least divided in a household,
or a very small handful in our largest ecclesia midst a
community.
Here comes in a temptation not always fully realized:
in one way or other, we are forced to mix with
others — but having separated ourselves unto the service
of Christ, we are a peculiar people and dare no
longer follow the ways of the Gentiles. Our bodies are
not our own to spend in the vanities and pleasures of
the flesh, nor are our tongues to use in unprofitable
talk. In the social life of rich and poor alike, the habit
of conversation among women (and I would not exclude
men) is often in striking contrast to Scripture
precepts. As Christadelphians, it becomes us to follow
our Master's example and admonitions — so let us
earnestly search our hearts and guard our tongues
88 Berean 95
that we be not misled by the world, or even by our
brethren and sisters, who are not alive to what their
high calling requires. Human nature is so weak and so
varied, that if we suffer our minds to dwell upon it we
might find constant subject for talk about the faults
and peculiarities of others, leaving very small space, if
any, for the Truth. Without intending any harm, we
might let the time pass in talk of our own physical infirmities
— all the aches and pains the flesh is heir to.
Dear sisters, remember, while a little sympathy is
good, dwelling on troubles only intensifies them.
Rather, look out of and above them to the time when
there shall be no more sickness nor sorrow, and such
meditation only can ease present suffering and bring
true comfort to our afflicted.
More harmful is the talk about others — saying of
another what we would not like said of ourselves, —
talking over this one's worldliness or that one's bad
housekeeping, or ill-treatment, or of what our worldly
connections are doing and saying like the gossips described
in the verse:
"How they sit and chitter chatter
O'er a cup of scalding water,
Of this one's death or marriage,
Of that one's dress or carriage."
Rolling under their tongues, like sweet morsels,
the latest scandal. Talking of our neighbor's affairs
and their pleasures that we have left behind seems to
be like hankering after the flesh pots of Egypt, for
those would not indulge in such talk, did they not find
pleasure in it, and thus often by letting the mind so
run the flesh is tempted little by little till they are entangled
in what they would have recoiled from at first,
after the manner described by Isaiah 5:18:
"Woe unto them that draw (or spin) out iniquity,
with cords of vanity, till their sins become as it
were a cart rope."
Oh, let us shun the very beginnings of evil and
guard well that very small helm, that little member
(James 3:4,5), by furnishing our minds with what is
profitable toward our eternal welfare, so that out of
the abundance of the heart our mouth may speak.
It is a law of nature that we grow like what we associate
with; our minds also grow with the thoughts
they cultivate, therefore we can see the depth in Paul's
words in Phil. 4:8:
96 88 Berean
"Whatsoever things are true, honest, pure,
lovely, of good report, if there be any virtue,
any praise, think on these things."
These things are pleasing to our Father; ever remember
we are in His presence, seen and heard of Him
in all we do and say.
As women we cannot take an active part in public
meetings, our position being one of modest retirement,
but this need not cause us to feel insignificant in spiritual
things or to grow slack, excusing ourselves because
we have not the stimulus of preparation for
public speaking that brethren have. Remember we
and they have a higher stimulus, and that is to fit ourselves
for the Kingdom of God by a right understanding
of His word. The exhortation of Paul (2 Tim.
2:15), "Study to show thyself approved unto God, a
workman that needeth not to be ashamed rightly dividing
the word of truth," we should apply as much to
ourselves as to our presiding brethren.
When as ecclesias, we elect brethren to fill the
various offices, we choose them out to be servants and
helpers, not rulers and superiors, but it seems to be a
tendency among weaker brethren as well as sisters, to
let our presiding brethren do our thinking and their
hearers listen and believe without personal searching.
This is not according to Scripture, and is a falling back
to orthodox ways of minister and people, which we
must strive to avoid. Let us never be afraid to investigate
for ourselves, to talk of what we have read
and heard. If our brethren are of a right spirit, they
will remember that we all have to grow in knowledge,
and if we can help them by kindly criticism they will
thank us, or if we are in a mistake they can kindly
help us see light.
We are all members of one body, not one above another,
but all equally important as constituent parts of
Christ's body — His bride. As in the natural body, even
the smallest part affects every other part, so it is with
Christ's body. The humblest member has his and her
place to fill, and is just as precious in the sight of
Deity, so if any fall away or grow slack (spiritually
sick) the whole body suffers and is affected thereby.
Thus, dear sisters, our lives do not end with ourselves,
and we have a great work to do, not less important
than public speaking. Example and influence
88 Berean 97
often, as "sermons without words," leave deeper impressions
than lengthy discourses. "Women are slaves
to their raiment," it is said, but let it not be so with us.
Let us try to beautify ourselves with that adornment
pleasing to our Father, storing our minds with precious
jewels searched from the Scripture mine. No
matter how pretty a face may be if its owner's prevailing
lust shines through (for the countenance is
very tell-tale), all true beauty is counterbalanced,
while the cultivation of spiritual gifts lends a lustre to
the eye and an intelligent pleasure to the expression
that makes a homely face a satisfaction to look at.
Thus, forgetful of self and outward attire, we may
acquire the beauty expressed in the lines:
"/ would that my friends might see in my glad
eyes the beauty of His face;
Might know that in His presence there is rest
and peace,
Strength and contentment that can never cease.
And that His guiding grace doth lead to perfect
happiness."
Oh, let us be in earnest, realizing our separation
unto holy lives and thoughts, that we may have blessing
in the promise:
"They shall be mine, saith the Lord of Hosts, in
that day when I make up My jewels" (Mai. 3:17).
—Christadelphian, 1888
WE must want it with all our heart. That is our part. It is not ALL
of our part, but it is most of it. God will give us anything, if 1) we
want it with ALL our heart, and 2) it is good for us eternally. But we
must be total-minded, and we must be single-minded. We are not always
conscious that we are double-minded: that our affections are divided:
that we want things that are mutually incompatible. We may
truly want holiness, but we may be harboring interests and desires, perhaps
just seemingly little ones, that are incompatible with holinesslittle
worldlinesses that seem so inconsequential. This will not do. It
will not work. We must go all the way. "A double-minded man is unstable
in all his ways." God says He will give him absolutely nothing.
But to the totally single-minded, God will give every good and perfect
gift. It is sure. He has said so. No good thing will He withhold from
those that love Him. But what a tremendous, dominating, exclusive,
all-embracing totality that love must be! God absolutely will not share
our heart with anyone or anything. All else, all others, must be so completely
secondary as to be relatively inconsequential and insignificant.
God brooks no rival. —G. V.G.
98 88 Berean
Current Events Fulfilling Prophecy
MIDDLE EAST: ISRAEL'S INTERNAL TROUBLES
Turmoil is again in progress in Israel, and it is coming by the Palestinians
rioting in the Israeli occupied territories of Gaza and the West
Bank. Friction began in the West Bank in September and has intensified
and spread into a significant conflict.
The Palestinians have been a thorn in Israel's side throughout Israel's
history. Those Palestinians presently in occupied territories may be of
the lineage of the ancient Philistines — those whom Israel did not appropriately
deal with in the days of the Judges — and who were finally
allowed to stay in the land (contrary to God's will), although King
David continued to fight them all the days of his life.
The conflict today is still very keen, and we would expect it to be
so. There is simply no love of the Jews among the Palestinians, and the
feeling is mutual on the part of the Jews.
The strip known as Gaza, which
is along the Mediterranian coast,
was once the strong-hold of the
Philistines (Joshua 13:3; II Kings
18:8). It is currently the scene of
violent riots and clashes between
Palestinians and Israeli soldiers,
with an exchange of rock-throwing
and gunfire, which has resulted in
deaths and injuries. One of the key
factors in the rioting is the Arab repugnance
of the poor living standards
in the Strip.
This occupied territory has been
in the hands of Israel since the June
1967 War. But historically, it has
rarely ever been anything but an occupied
territory. Before Israel's occupation,
it was in the hands of the
Ottoman Empire for 500 years;
then it went to Britain, followed by
Egypt. It is only 28 miles long and
five miles wide, and is densely inhabited with more than 600,000 Palestinians.
(West Bank occupancy now numbers 800,000). Gaza dwellers
are considered to have the lowest living standards in Israel.
After Israel took Gaza in 1967, they gradually claimed one-third
of the strip as "state land" and built 18 Israeli settlements for about
2,000 Jews. Palestinians obviously have resented this, as causing
further crowding. Most of Gaza's Arabs are living in United Nations
camps built 40 years ago. 50,000 of them transit each day to Tel Aviv
to work.
Historically, conquerors of the Strip did very little to improve the
88 Berean 99
quality of life for its inhabitants. Probably, Israel has done more than
any country, for cars abound; and hospitals and other facilities have
been built. But conditions are still very poor, and often, water is on a
rationed basis. Israel military personnel are always present, and the
Israeli government has placed limitations on Gaza's economic output.
Yet, both are necessary for survival, order, and Jewish business stability.
Waves of unrest have swept the occupied territories before, such as
in 1976, when a dozen people were killed. And in 1982, lengthy curfews
were established to discourage demonstrations. The troubling difference
this time is the upheaval's intensity and the depth of Arab involvement.
Also, for the last two decades, the people in the territories have continued
to cling to the hope that Israeli occupation is only temporary.
Generally, they looked to some outside force, such as the PLO or a
Mideast peace conference, to end the occupation. But the core of the
rioters is a new generation of Arabs who have grown up in occupation
and who are now revolting for change. They are viewed as a different
breed, who clearly show defiance of Israeli troops, and who have no
fear of arrest or even death. They are convinced that only force will
decide their future.
By mid January, more than 1,000 Palestinians had been jailed, and
at least 29 had been killed. The Israeli government began resorting to
deportation of suspected riot leaders, which in return brought condemnation
by the United Nations Security Council. For the first time since
1981, the U.S. voted against Israel. But Israel is quick to remind objectors
that they are using deportation laws established by the British
Mandate of 1922-1948, when the land was administered by London,
and laws which, in fact, were used against Jews suspected of committing
terrorism during the 26 year period. Since 1967, Israel has used deportation
to get rid of 2500 undesirable Palestinians.
To restore peace and order to the occupied territories will be more
difficult than ever before. Arab terrorist youths are already proving
that. Israel's strategy will concentrate on restoring peace as quickly as
possible, in hope that the momentum of the protest wave can be cooled
or broken. But already the unprecedented depth of Arab involvement
has been seen. For the first time, hundreds of thousands of Arab citizens
of the Jewish State walked off their jobs to demonstrate the solidarity
of the Palestinians.
Thus, a new curtain to Israel's problems may be rising: a new phase
to Israel's history may be beginning. A Jewish leader states, "Israel is
now no longer the same country."
JEWS CLASHING WITH JEWS
The internal battle in Israel is not only with Arabs. There is also a
Jew-against-Jew struggle to determine the character of Jerusalem—and
effectually, the very nature of the State of Israel.
On the one side are the ultra-Orthodox militant Jews, who want all
100 88 Berean
Israelis to live according to the strict dictates of the "halakhah," or religious
law. (Halakhah means "conduct" or "way".) Ultra-Jews make
up only 6% of the country's population. On the other side are the secular
Jews, with a population of 4.3 million — a vast majority — who believe
Jerusalem should be a modern democracy based on the principles
of individual rights, tolerance and pluralism. Although there may be
some extremism and gnat-straining among the * 'ultras," they appear to
be the small minority in Israel today who are conscientious about
"heeding to Divine Law" and morality. This could make them a class
spared from the destruction of Armageddon — and who will, in humility,
accept the true Messiah. (It appears that a third of the nation will
survive Armageddon — Zech. 13:8).
The ultra-Orthodox are fighting to impose their religious views on
the majority. They have become active in such things as public demonstrations
to protest against showing of theater movies on Friday nights
in Jerusalem. They display public signs which say, "Women In Immodest
Dress ARE STRICTLY FORBIDDEN To Enter Our Neighborhood."
Ultra-Jews are the strictest observers of Orthodox Judaism, which,
along with the Conservative and Reform branches comprise one of the
three major Jewish congregations. Known in Hebrew as the "trembling
or God-fearing ones," the ultra-Orthodox believe all Jews must live according
to the teaching of the Torah and Talmud, constituting 613
commandments that make up the "halakhah." There has been great emphasis
for the observance of the Sabbath; and through the years, Israeli
municipal governments have passed numerous Sabbath-keeping ordinances.
Presently, in Jerusalem, there is no public transportation on the
Sabbath; and all restaurants, except those in Arab East Jerusalem, are
closed; and most forms of public entertainment are banned.
The roots of this struggle, which are now causing violent clashes, go
back long before Israel's birth as a nation. Many Orthodox Jews opposed
the Zionist movement and the return to Palestine. For them,
there could be no Israeli State until the appearance of the Messiah. In
order to meet these objections to nationhood, David Ben Gurion made
regulations defining the role of religion in Israeli life. Among these
came Jerusalem's Sabbath laws and other restrictions, which are still
being quarreled over — and nearly being fought over.
WHO IS A JEW?
Possibly the biggest battle of all is shaping up over the definition of
"who is a Jew?" It is a vital issue because presently Jews throughout
the world have an automatic right to become Israeli citizens under what
is known as the Law of Return.
While children born of Jewish mothers are automatically Jewish, the
ultra-Orthodox group argues that converts to Judaism should not be
considered Jews unless they were converted according to the"Halakhah."
It clearly excludes those proselytized by Reform or Conservative rabbis.
The question rose to the forefront of national political debate in the
summer of '87 and narrowly missed being passed in the Jewish Con88Berean 1O1
gress. The near success of this becoming a law is due to the disproportionate
share of power the ultra-Orthodox hold in the Knesset. If it
does pass, it will mean those having easy access to immigrate to Israel
will be those of like-mind with the Ultras. Ultra-Jews presently have a
birth-rate four times that of secular families. They are increasing in
number, both by immigration and proliferation.
If this new law as to what defines "a Jew" were to pass, it would
certainly anger American Jews, who are predominately Reform and
Conservative; and could make adverse political waves as American Jewish
interests might be dulled.
More significantly, it would be a new and unprecedented position of
the nation, which for 40 years has had open arms to any class who
would claim the name "Jew/' and who would immigrate into Israel. If
this influence grows, it would inevitably create a clash with Arab habitation
and involvement in Israeli territory, as the Ultras would appear to
lean toward a "purer" occupancy. A growing and outspoken UltraOrthodox Jewism will become an object of detestation to a predominately
Gentile and anti-Semitic world.
(USN 1/11/88; TM 10/12,11; 30/87,1/11/88; NWS 12/28/87,1/18/88)
***
ARMS RACE: A NEW RACE IN CHEMICAL WARFARE
Chemical warfare has been around at least since World War I, when
chlorine and "mustard" gases were used by Germany, The horrible effects
were considered so monstrous that in 1925 the world's major nations
drew up an international protocol to ban their use. In 1969, then
U.S. President Nixon unilaterally halted U.S. production of chemical
weapons, calling their use "repugnant to the conscience of mankind."
Even in a world swollen with weapons, chemical arms remain among
the most horrible agents of war. Contact with one droplet of nerve gas
can send a person into sweats and uncontrollable vomiting, followed by
paralysis and death by asphyxiation.
In December, for the first time since Nixon issued his pointed decree,
the U.S. resumed nerve-gas production by filling, sealing and storing
artillery-shell components with nerve poison ingredients. When
combined with simple rubbing alcohol, which will also be loaded in the
shell, the chemical turns lethal.
The Pentagon claims chemical weapons are needed to deter a nerve
gas attack in Europe by the Soviet Union. The Soviets supposedly have
a larger and more modern stockpile than the U.S., as well as a 100,000man force trained to fight in chemically contaminated situations.
Opposers to new chemical production by the U.S. argue that a "new
phase of materiel" by the Pentagon will only escalate a chemical-arms
race. The U.S. may already possess more than 5,000 times enough
nerve gas to kill everyone on earth.
Partly because of the relative ease of developing — and disguising —
such armaments, at least 16 countries may already have the "poor
man's atom bomb.1' Among them: Iran, Iraq, Libya and Syria.
Thus, the Pentagon will spend nearly three-quarters of this year's
102 88Berean
$970 million chemical-warfare budget on detection and avoidance measures.
TM1/11
We don't hear much about this, and it really isn't publicized much,
for obvious reasons. In the overall view, it is a tainted picture of the
celebrated arms elimination agreements by the two super powers.
While there has been emphasis on "achievements" in reducing destructive
weapons, they actually continue to sit on mountains of die ugliest
weapons that mankind has ever produced. We know the consequences
of nuclear war: how vastly destructive and long-lasting. But chemical
genocide is probably just as effective, as it would be "bombed" over
cities and become widespread. But death would be much more agonizingly
painful. It is in the hands of some radical countries, and the U.S.
is taking it seriously. U.S. troops will soon start training with live nerve
gas for preparation.
The general significance: The above, in its own way, tells us mankind
is unchanged and still diabolical. If necessary, any number of
countries would use it, including the U.S., for "the end would justify
the means." Perverted mankind will not be changed on his own. — C.S.
THE SPIRIT BODY
THIS is the testimony of Christ: "That which is born of the Spirit is
spirit.** He had said: "That which is born of the flesh is flesh.** Mortal
men and women are born of the flesh; therefore, they are but flesh—a
wind that passeth away and cometh not again; but let a man be i(born
of the Spirit" and he is no longer the frail and perishable offspring of
Adam. His corruptible has put on incorruptibility. He is an invincible,
all-powerful, immortal Son of God. "They are the children of God,"
says Jesus, speaking of the resurrection which is unto life, "being the
children of the resurrection.**
Paul says: "He that raised up Christ from the dead shall also quicken
your mortal bodies BY HIS SPIRIT that dwelleth in you.** (Rom.8:ll).
Here is a second birth to be effected by the Spirit of God; and on the
principle laid down by Christ, all who are subjects of this operation of
the Spirit upon their mortal bodies will be "born of the Spirit," and
will, therefore, be "Spirit1* in nature or "spiritual** bodies . . . Living by
the thorough permeation of the life-spirit in the substance of their natures,
they will be glorious and powerful, "pure as the gem, strong as
adamant, and incorruptible as gold,** glorious in the sense of physical
luminosity, as exemplified in the Lord Jesus when he shone with the
lustre of the sun on the mount of transfiguration . . . powerful in the
sense of being vigorous and inexhaustible in the power of their faculties
. . . incorruptible, in the sense of being undecaying and imperishable
in nature, and therefore entirely free from any liability to pain or
disease.
In this perfect condition, the righteous will have a boundless eternity
before them—everlasting joy upon their heads: no more dullness of
mind; no more fretting and heartfailing at the afflictions of mortal life;
no more sorrow; no more growing old; no more passing away; but all
perfection, harmony unbroken, love unquenchable, joy unspeakable,
and full of glory. This will be the happy state of the righteous; this the
consummation of that blessed promise: "The Lord shall wipe away
tears from off all faces, and shall swallow up death in victory*9 (Isaiah
25:8). -R.R.
88Berean 103
WE would advise these brethren to meet together at each other's
houses every Lord's Day to break the loaf; to read the prophetic and
apostolic writings; to converse about the glory of Christ's Kingdom, of
his power, of the glorious honor of his majesty, and of his wondrous
works — Psa. 145. Let them meet together in the unostentatious spirit
of social worship; as brethren, who take delight in one another's company,
and as the coheirs of one common Father and Inheritance; knowing,
that the Lord is nigh unto all them that call upon him, to all that
call upon him in truth. Let them do this, and a fig for all the hard
speeches and denunciations of the World and its Allies!. —J. T.
News (Cmtinued from page 74)
LONDON, Ont.—Berean Christadelphian Hall, 166 Central Ave. (1 block west of
Richmond)—
S.S. & Elpis Israel Class 10 am; Memorial 11 am; Lectures 1st and 3rd Sundays
1 pm; Law of Moses Bible Class every other Wed. 7:30 pm—bro. David Clubb, 42
Oneida
Rd., London, Ontario, Canada N5V 2X1; phone (519) 451-4063.
LOVING greetings to all the Household of Faith, as we await the return
of our Master from heaven with power and great glory.
Since our last ecclesial news many things have transpired and we have
been greatly encouraged on the pathway to life everlasting. We have
endeavoured as much as within our power to keep the Truth shining
brightly in our corner of the Vineyard, realizing that we are to keep
striving to do the best that we can, even though the world is unheeding in
these last days.
During the last while we have had the company and fellowship of the
following brethren and sisters: bro. and sis. Edward Williams, bro. and sis.
Bob Philip, bro. and sis. Lowell Philip, sis. Elizabeth Williams (Waterdown
ecclesia); sis. Louise Sargent, bro. Ed Truelove (Richard ecclesia); bro.
Michael Higham, bro. Ellis Higham (So. Cal ecclesia); sis. Marjorie Gibson
(Kardinya, W. Aus.); bro. and sis. Fred Higham, bro. and sis. Fred
Higham Jr., sis. Kay Higham (Detroit ecclesia). We appreciate the
strength and guidance that we have received from the visits of these
brethren and sisters, and from bro. Edward Williams, bro. Ellis Higham,
and bro. Ed Truelove in administering to us words of comfort and exhortation;
also bro. Bob Philip for giving a public lecture. We further appreciate
the efforts of bro. Bob Philip in presenting to the scholars in attendance
from London, as well as other ecclesias, and to the brethren and
sisters, our scriptural position in relation to military service. The address
was quite informative and lays the groundwork for further efforts in this
direction. As time goes on there grows a greater possibility that we will
have to give an account of our position to the authorities under which we
live. Therefore it is important that we make every effort to have classes for
our scholars to be fully aware of the Berean position on such matters.
We enjoyed the pleasing visit of sis. Marjorie Gibson of Kardinya, W.
Australia, who came to London during her recent trip to this part of the
Vineyard, after attending the Canton Gathering. We had many interesting
discussions centred around the Truth, and enjoyed her companionship
and fellowship around the Word.
We are pleased to report that sis. Troy Townsend has returned to
fellowship. Our joy has further been increased in the marriage of bro.
Michael Higham and sis. Troy in September. It is our prayer that God's
blessing will rest upon them and that they will unitedly work together in
the bonds of the Truth and help each other, as well as the brethren and
sisters, to attain unto life everlasting.
1 0 4 88 Berean
We have been saddened by the falling asleep in Christ of our sis.
Esther Hart. After a period of over 30 years in the Truth, our sister now
rests in hope of eternal life at the return of Jesus to the earth. "Even so
come, Lord Jesus."
As we view the world around us, we can clearly see that God's purpose
is steadily being fulfilled — Russia is deceiving the world with its cry for
nuclear disarmament, Israel is in the throes of trouble with the Palestinians,
world economy is having its ups and downs, crime and evil are
spreading like never before, man's horrible inhumanity to man is everywhere
so that none can escape it, greed and lust are rampant, and every
nation is suffering the ills of wickedness and trouble in various forms; all
of these things are preparatory to the return of the Messiah. Let us never
forget that for everything there is a reason and purpose. We may not fully
understand everything, but we can not fail to recognize that all things are
heading in the right direction. Let us make sure that we are putting off
the filthy garments of the flesh and that we are putting on the pure
garment of righteousness. Only those who are clothed in this manner will
be acceptable at the return of Christ. Look up for our redemption
draweth nigh!
With the united love of the London ecclesia, — bro. David Clubb
One Hundred Years Ago (Continued from page ios)
(Through the years there have been attempts made to show the year of Christ's
return to the earth, and the establishment of the Kingdom of God. These
predictions have not been fruitful. As the Scriptures state, no man knows the
day nor the hour of the Master's return. We do, however, know what many of
the Signs are that will herald the coming Messiah. Let us therefore keep our
hearts and minds centered on these, and make absolutely sure that we are
prepared for the Redeemer's appearance.)
***
A good article was printed by bro. Roberts of sis. Roberts' written account of a
meeting between Mr. Lawrence Oliphant and a number of brethren at the
Christadelphian Office. Some of the things she noticed are worthy of our
attention —
Sis. Roberts thus writes to a correspondent — You will be pleased to
hear we had a visit from Mr. Oliphant last Friday (January 27th), at
the office. Bro. Roberts had invited a few of the brethren to be in
reserve to see Mr. Oliphant when that meeting was at an end.
After the meeting, sis. Roberts was included with the brethren who came to
meet Mr. Oliphant. She continued her remarks —
When all had been introduced, Mr. Oliphant took up his position
behind an armchair on one side of the fireplace. I sat on another on
the opposite side; the brethren stood around. Bro. Roberts said the
brethren before him were deeply interested in the land in which he
dwelt, and deeply interested in him as being identified with the
work and prospect of its renovation, and they had therefore desired
the favour of seeing him for a moment. Bro. Joseph Walker, bro.
Hague and bro. Allen each asked questions concerning the condition
of things in Palestine, and the prospects of the country. Mr.
Oliphant answered in a modest and frank manner. He is expecting
a change in the government of the country soon. He thinks war
certain sooner or later between Russia and Austria, and that in the
melee Turkey must go down, and then he thinks Palestine will be
neutralized under an international arrangement, and facilities
88Berean 105
opened up for the return of the Jews, and the development of the
country.
Bro. Roberts gave him a cheque for £100 before he left the office,
which goes to a colony on the east of the Jordan in which Mr.
Oliphant has taken a special interest.
(The Brotherhood, as we cannot help but notice, was deeply interested in the
progress of things in Palestine. This was the purpose for meeting Mr. Oliphant,
who had taken to the work of helping the Jews in their return to Palestine. They
realized that the return of the Jews to the promised land was a necessary
ingredient in the divine scheme of things. Only after a remnant of the Jews
were regathered would Russia make its move from the north parts, and that, in
return, would bring forth God's judgments through Christ and the Saints. The
brethren and sisters of 100 years ago looked forward to that part of the purpose,
Israel having a homeland again. We are blessed in living in these days
because we have seen the fulfilment of this. We now eagerly await the Messiah,
who will bring God's purpose to a head in the establishment of the
Kingdom. Quickly come, Lord Jesus!)
***
THERE are further thoughts from bro. Sulley in answer to questions on the
Temple of Ezekiel's prophecy. Some of the subjects he considered were —
1. The priests mentioned in Ezek. 42 and Ezek. 44.
2. The north and south chambers.
3. Upper stories in the Temple but no staircases mentioned.
4. The width of each gateway.
5. No roofs covering the top arches.
6. Where are the slaying blocks placed?
(As noted in previous months, there were many other questions placed before
bro. Sulley on various aspects of his book. Bro. Sulley's answers to these were
both reasonable and scriptural. For the answers to these questions we again
recommend the reading of bro. Sulley's excellent book, "The Temple of Ezekiel's
Prophecy."
***
UNDER the heading of 'The Jews and Their Affairs", there is a listing with brief
references to the plight of Jews around the world. It contained reports of
persecutions and turmoils. All of these were necessary in the divine purpose to
drive the Jew back to the Land of their Fathers.
(Jewish persecutions were gaining world-wide prominence in bro. Roberts'
day. Many articles, appearing in newspapers, etc., were written covering their
plight. The writer of the article, "The Jews and Their Affairs", made note of
these to inform the brethren and sisters. It was to make them aware that the
Jewish desire for a homeland was beginning to grow. Within 30 years the First
World War was raging. Shortly after the Second World War, in 1948, Israel
became a nation Just as the Brotherhood had been hoping.)
*##
SIGNS of the Times —
The most prominent feature of the present situation is the stupendous
preparation for war combined with a loudly-expressed desire
for peace. The German Parliament has just voted an addition of
700,000 men to the military establishment of the country, enabling
the Government, in case of war, to have two millions of men on her
Russian frontier and two millions on her French frontier, while
holding one million in reserve at home. What is the object of the
extraordinary increase of the army? Prince Bismark said on the
occasion it was to keep the peace.
. . . the current political situation is in absolute harmony with the
prophetical indication of the nature of 'the time of the end' — a
time of war preparation and national apprehension. When we look
to the political drift as indicated by the incidents in detail, the right
current is discernible. The East is the centre of interest for those
106 88Berean
who watch the signs of the Lord's coming. The East in this sense is
summed up in the name of Turkey — the holder and desolator of
the Lord's land, whose removal is a necessity and a promise.
(Turkish power held sway In Palestine. The Scripture however predicted that
that control would change. The drying up of the Great River Euphrates —
Turkey—has taken place and the land of Palestine was opened up eventually
to Jewish regathering. We have witnessed that day.)
***
BIRMINGHAM Miscellanies —
The local Church authorities have organized a series of'missionary
services'; bro. Shuttleworth lectured on Monday evening... on the
question whether such services were useful. The lecture was preceded
by an out-door meeting on Nechells Green, addressed by
several brethren. The lecture was largely attended.
(Whatever the Issue of the day, the brethren picked up on It and made an
attempt to speak out In various modes In relation to error. This way the Truth
spread and the believers were strengthened and prospered In the teachings of
the Word of God. How do our efforts compare with theirs?)
***
DIFFERENT Bible Lectures —
"The Resurrection of Christ"
"The Restoration of the Jews"
"The Lamb and the Lion, or, Christ of the Past and Christ of the
Future"
"Christ is Coming: Where to? What for? When?"
"The Sons of God: Who are They? and How may We be Numbered
with Them?"
"The Christadelphian Belief Respecting Man in Life and Man in
Death Shown to be in Harmony with the Word of God"
"The Divine Revelation Concerning the Abode of the Righteous at
Variance with the Belief of Church and Dissent"
"The Devil of the Bible, not the Devil of Christendom — and
neither Superhuman nor Immortal"
"The Angels of God: Do they have Wings?"
"Lies, Vanity, Things wherein is no Profit"
"The Holy Land and the Holy People"
"The Doctrine of the Resurrection: Why it Occupies so Indifferent
a Place in Modern Theology"
"Orthodox Geography: The Kingdom of God within You"
February Answers — "Mind"
1. Fool (Prov. 29:11)
2. House (IChr. 22:7)
3. Heart (1 Chr. 28:9)
4. Peace (Isa. 26:3)
5. Jerusalem (Jer. 51:50)
6. Laws (Heb. 8:10)
7.Shaken(2Thess.2:2)
8. One (1 Pet. 3:8)
9. Wisdom (Rev. 17:9)
10. Principalities (Tit. 3:1)
11. Work (Neh. 4:6)
12. Loins (1 Pet. 1:13)
13. Same (Phil. 3:16)
14. Persuaded (Rom. 14:5)
15. Humbleness (1 Thess. 3:12)
16. Transformed (Rom. 12:2)
88Berean
17. Sound (1 Tim. 1:7)
18. Lord (Rom. 11:34)
19. Spirit (Rom. 8:27)
20. Readiness (Acts 17:11)
21. Christ (Phil. 2:5)
22. Willing (2 Cor. 8:12)
23. Lowliness (Phil. 2:3)
24. High (Rom. 12:16)
25. Peace (2 Cor. 13:11)
26. Enmity (Rom. 8:7)
27. Strength (Luke 10:27)
28. Christ (1 Cor. 2:16)
29. Doubtful (Luke 12:29)
30. Purify (Jam. 4:8)
31. Sober (Tit. 2:6)
32. Perfect (Phil. 3:15)
33. Words (2 Pet. 3:2)
34. Covenant (Psa. 111:5)
35. Doubleminded (Jam. 1:8)
36. Wonders (Neh. 9:17)
37. Lightness (2 Cor. 2:17)
38. Prophets (2 Pet. 3:2)
39. Afoot (Acts 20:13)
40. Strength (Isa. 16:10)
41. Mindful (1 Chr. 16:15)
42. Spiritually (Rom. 8:6)
43. Lord (Psa. 115:12)
44. Man (Psa. 8:4)
45. Wearied (Heb. 12:3)
46. Country (Heb. 11:15)
47. Tears (1 Tim. 1:4)
48. Carnally (Rom. 8:6)
49. Steadfastly (Ruth 1:18)
50. Ready (1 Pet. 5:2)
107
One Hundred Years A g o chmtadeiphum, March,
BRO. Roberts, as with each month, opened the ChristadelphianwWh an article
by bro. John Thomas. His purpose, as with us, was to keep the pioneer writings
before the Brotherhood, so that all would come to a deeper understanding of
the Scriptures. This month's article, taken from the Herald, concluded his
exposition on "Christ and the Gospel."
***
THERE is an interesting article penned by a sister on the subject, "Physician
Heal Thyself." It was composed of an imaginary dialogue between "Zeal" and
"Patience". Its purpose was to show that there must be balance between zeal
and patience in relation to the Truth and the believers.
***
WE also find in this magazine an address entitled, "Closing Times and Events"
by a brother Evans. It dealt with the several time periods in relation to the time
of the end. It mistakenly placed the beginning of the Uiltenirt reign of Christ in
1941-45. (Continued on page 105)
BIBLE PUZZLE — "FAITH"
1 . . . . and faith of the saints
2. Not found so . . . faith
3. According to your faith,... it unto you
4. A l l . . . have not faith
5. Whatsover is not of faith is . . .
6 . . . . my course, I have kept the faith
7. Taking the . . . of faith
8. Concerning faith hath made . . .
9 . . . . , great is thy faith
10. . . . mine own son after the
common faith
11. The . . . is not of faith
12. Add to your faith . . .
13. Putting on . . . of faith
1 4 . . . . for thee, that thy faith fail not
1 5 . . . . of faith shall save sick
16. If ye have faith as a grain o f . . .
17. Apostles said,... our faith
18. Sound in faith, in . . . , in patience
19. Faith cometh by . . .
20. Thy faith hath made thee . . .
21. One Lord, one faith, one . . .
22. Helpers of your joy, for by faith ye . . .
23. To turn away the . . . from the faith
24. Faith is the . . . of things hoped
25. Steps of the faith of our father . . .
26. Whose faith follow, considering the . . .
27. Faith without... is dead
28. Stand . . . in the faith
29. The sacrifice and . . . of your faith
3 0 . . . . in this world, rich in faith
31. We all come in . . . of the faith
32. Ask in faith, nothing . . .
33. Obtained a good . . . through faith
34. By . . . ye are saved through faith
35. By works was faith made . . .
36. Them who are of the . . . of faith
37. Your faith groweth . . .
38. . . . and finisher of our faith
39. If ye . . . in the faith, grounded
40. The . . . of your faith, being much more
41. His faith is counted for . . .
42. Follow . . . , faith, charity, peace
43. Have obtained like . . . faith
44. Receiving the . . . of your faith
45. Some s h a l l . . . from the faith
46. That they may be . . . in the faith
47. Hath n o t . . . my faith
4 8 . . . . the world, our faith
49. Corrupt,.. . concerning the faith
50 faith that is in thee
Abraham
Author
Baptism
Be
Breastplate
Charity
Continue
Denied
Depart
Deputy
End
End
Exceedingly
Fast
Finished
Grace
Great
Hearing
Household
Increase
Law
Men
Mustard
Overcometh
Patience
Perfect
Poor
Prayed
Prayer
Precious
Report
Reprobate
Righteousness
Righteousness
Service
Shield
Shipwreck
Sin
Sound
Stand
Substance
Titus
Trial
Unfeigned
Unity
Virtue
Wavering
Whole
Woman
Works
$5.00 U.S. per year (only lor those who desire to pay — free to others) Printed in the
USA
Australia subs to bro. Ray Hodges, 2 Emily St., Esperance, W. Australia 6450
USA subs to bro. Max McLaren, 8008 Juntus Street, Houston, Texas, USA 77012
British and Canadian subs, etc., to bro. David Oubb, 42 Oneida Rd., London, Ontario,
Canada N5V 2X1
108 88Berean
VOL 77, NO. 4, ISSUE 784 APRIL, 1988
The Berean
Christadelphian
A monthly maganne devoted wholly to the exposition and defense
of the Faith once for all delivered to the Saints, with the object of
helping to make ready a People prepared for the coming of the
Lord. Opposed to the unscriptural teaching of the papal and
protestant churches of the world.
Please send all Berean communications to:
Bro. Pavid Clubb, 42 Oneida Rd., London, Ont. Canada NSV 2X1
"They received the Word with all readiness of mind and searched
the Scriptures daily, whether those things were so.
Therefore many believed" -Acts 17:11
ECCLESIAL NEWS: Lampasas 110
DR. THOMAS'TRAVELS (continued) Ill
STUDIES AND THOUGHTS: (bro. Thomas)
Despisest Thou the Goodness of God? (cont'd) 113
HAVING ON A WEDDING GARMENT (bro. Roberts) 115
THE FRUIT OF THE SPIRIT (bro. Growcott) 122
THE TRUE CHRISTADELPHIAN ECCLESIA 128
LOOSE THY SHOE (bro. F. Higham) 131
Shall He Find Faith On The Earth? (bro. Beauchamp) 135
CURRENT EVENTS FULFILLING PROPHECY:
EUROPE: Working Toward an Economic Unification;
SOVIET UNION: Land of a System of Forced Labor 135
Fraternal Gatherings 140
March Answers: "Faith" 143
100 YEARS AGO:
New Format for the Christadelphian; Answer to Correspondents; Dr.
Thomas; Answers to Questions on Ezekiel's Temple; Christadelphian
Fellow-Labourer; World Events; Different Bible Lectures 144
Bible Puzzle: "House/Dwelling Place" 144
W· are anxious to send the Berean free to any desiring it. Do not hesitate to
request it. If you know of any who might lika it, please sand us their namas.
Anything herein may be used freely by any one in any way. No credit needed.
CHRIST IS COMING SOON AND WILL REIGN ON EARTH
Ecclesial News
LAMPASAS, Tex. — Sun. Study Class 10 am; Memorial 11 am; Eureka Class 1:15 pm,
except Lecture on 4th Sun. at 7 pm); Wed. Evening Class 7 pm—bro. Ross Wolfe, 1802
Rumley Rd., Lampasas, Texas, U.S.A. 76550; phone (512) 556-5249.
LOVING greetings to all who rejoice in the hope which has been laid
before us through our Lord and Saviour Jesus.
As we observe the Gentile times winding down and earnestly look
forward to the return of Jesus Christ to establish God's Kingdom, we
rejoice to announce that we have been strengthened by the return of our
bro. Rusty Stephens to fellowship. We have also been encouraged by the
fellowship of sis. Eula Owens, who has come to us from another group.
We have also been edified and blessed by the fellowship around the
table of our departed Lord, of bro. and sis. Max McLaren, sis. Myrtle
Packer, sis. Ruth Higham, and sis. Nevillyn Newomer, from Houston;
bro. and sis. John Osborne, from Denver; bro. and sis. Bob Wolfe, and sis.
Robyn Wolfe, from Oklahoma; sis. Alice Copeland and sis. Eula Owens
from Dale, Texas; and sis. Jean Brandt, from Kansas.
The Lampasas June Gathering last year was well attended. The June
Gathering for 1988, God willing, will begin at 8:00 p.m., Friday evening,
June 10; and will close with Memorial meeting on June 12.
Our 1987 Sunday School program and outing was enjoyed by all,
including the young ones, who are showing an interest in the Truth. It
was uplifting to everyone in attendance.
We regret to announce that the ecclesia has found it necessary to
withdraw fellowship from sis. Cathy Darter for unrepentant behaviour for
a sister in Christ, and from bro. Frank Darter for failure to attend the
Memorials. We pray that both will put their lives back in order and again
join with us in our walk Zionward.
With love to all in Jesus, — bro. Ross Wolfe
OUR fixed life's aim must be: total harmony with God. Anything
less than this is a wasted, aborted life. This is the standard set before
us, and there is no other. "Be ye perfect, as your Father is perfect"
Any other standard is a wicked, deceptive human invention, guaranteeing
death, foolishly and fatally "comparing themselves with themselves.
" We shall admittedly never totally achieve this aim in this life.
Only Christ did that: and he was specially prepared, helped, and
strengthened to accomplish it. That did not make it easier for him: it
just made it possible. He achieved it by constant effort and constant
vigilance. We are required to get and stay as close as we possibly can to
that—within the limits of our abilities and capabilities (which only God
knows). We constantly tend to drift away. We must make a 1000
course corrections daily to stay on target. We must keep constantly
pulling ourselves back. With sufficient love of God, this is a joy. Without
it, it is an intolerable burden. True love for God couldn't be happy
doing anything else. —G. V. G.
"THE BEREAN CHRISTADELPHIAN (ISSN 0199-4131) is published for $5.00 per
year by Max McLaren,
8008 Junto Street, Houston, Texas, U.S.A. 77012. Second-class postage paid at Houston,
Texas, U.SA
77201. POSTMASTER: Send address changes to THE BEREAN CHRI8TAOELPHIAN,
8008 Junk» Street.
Houston, Texas. U.SA 77012."
110 88Berean
Dr. Thomas' Travels
(Continued)
PREACHING THE GOSPEL IN RICHMOND VIRGINIA
(The suggestion was put to Bro. Thomas that the members of the
Virginia legislature would be receptive to the message of the coming
Kingdom of God. At first his reaction was negative, realizing the outlook
of human politicoes to anything related to the Scriptures. Attention
to such had long ceased in the minds of Gentile law-makers. Perception
of the reality of the Divine Kingdom over all the earth had been
dispelled by the ecclesiastical "Kingdom in the Skies." He regarded
human governments as only so much superstructure in the Creator's
purpose, ultimately to be swept away with the besom of God's wrath.
Though at first reluctant, die Doctor finally consented to lecture in
their legislative halls on prophetic topics, by which it was hoped the
attention of some thoughtful politician might be beguiled into interest.
The request for use of the halls of the capitol building in Richmond,
Virginia being granted, he proceeded with the first of a series of three
proposed themes (an explanation of Nebuchadnezzar's Image). This
was well attended, with considerable interest. However, due to other
local attractions, attendance fell off sharply and the second lecture was
deferred. At the request of those who did appear, he presented an exposition
of the prophecies of Daniel.
The lecture series was completed the following week upon "Gog of
the Land of Magogue," followed by the relation of "the Frog Spirits to
the troubled European political theater," and their directing influence
to the Battle of Armageddon. The Jewish population of Richmond was
much stirred by these lectures, and developed a lively interest in their
circles, leading to animated further discussions with some of Jacob's
descendants.)
It was thought desirable by some friends in this city
(Richmond, Va.) that the attention of the members of the
Legislature of Virginia should be called to the subject of the
Kingdom of God, which is destined shortly to supersede this
Confederation of Republics as well as the thrones, principalities,
dominions, and powers of the Old World. The opportunity
was thought to be particularly favorable, as the Convention
was in session, as well as the General Assembly. For
our own part, we were not sanguine of doing anything with
either body. What prospect is there in planting the truth in
the hearts of men whose minds are pre-occupied with the
vanity and follies of life, with the wretched politics of rival
factions, and with the ambition of pleasing their constituents
in hope of a re-election! And such constituents! Hundreds,
perhaps thousands of whom, may be bought up with a few
cents worth to each of the commonest eau de vie (water of
life).
88Berean 111
Men who can condescend to solicit the votes and to sit as
the representatives of such, could have but little taste for the
politics of the Kingdom of the Heavens, and the General Assembly
of the First-Borns. The Legislature of Virginia might
be an exception to legislative bodies in general; but our apprehensions
were that they might be no exception to the general
rule. We were, therefore, not inclined to bestir ourselves
in the matter. Time was when councils, governors, and kings
were deeply interested in the things pertaining to the kingdom;
but a spurious Christianity has divested them of their
intelligibility and importance, has divorced them from their
connection with mundane affairs, and exiled them to the
Milky Way; so that the same classes in modern times have
ceased to concern themselves upon the subject.
Perhaps this is as God would have it. He has warned them
in the beginning. He sent the apostles to notify His purpose,
and to inform them that their governments were but temporary
expedients which he permitted to exist under certain regulations
and control until the time should come to abolish
them, and to establish His own dominion in their place. They
have forgotten the information vouchsafed, and have settled
it in their own foolishness that what is will always be, and
that they have nothing else to do but to divide the spoil of
the world's industry among themselves. So they wrap it up.
They promise the nations liberty, happiness, and peace, if
they will only mind their work, and submit to them.
They never dream that they are but mere accidents in human
affairs—mere provisional governments until terrestrial
things shall be established on a divine and permanent basis.
They are absorbed in Constitution-making, legislation, lawadministration,
and the gratification of their lusts. God is
not in any of their thoughts, nor are His purposes before
their minds. They are like the bees, industriously engaged in
making honey, not at all suspecting that when their work is
finished they will be smoked out, and their hives and treasure
become the spoil of better, honester, more noble, and righteous
people than themselves. The time is hard upon them
when the reality will be manifested, and their terror will become
extreme.
FAITH, in our age, is the belief of the written testimony of God. How
can men have faith who esteem this written testimony a dead letter: or
who substitute for its teachings the feelings and impressions of the
natural mind? — R.R.
112 88Berean
Studies and Thoughts BY BROTHER JOHNTHOMAS
"DESPISEST THOU THE GOODNESS OF GOD?"
(Continued)
That Israel was finally rejected and cast away, took strong
hold of the Gentile professors of Christianity, who, in after
times, thought they were doing God service in persecuting the
Jews. Even at the present day, after a lapse of eighteen centuries,
the receiving of Israel into favor again is regarded as
fabulous by "Christian professors." Being "wise in their own
conceits," they boast themselves against the Jews, and denounce
as "carnal Judaizers" those who, with Paul, affirm
that "God hath not cast away His people Israel, whom He
foreknew." Hear, . ye smatterers in prophetic lore, what
Jehovah saith of Israel: "Thus saith the Lord, who giveth the
sun for a light by day, and the ordinances of the moon and
of the stars for a light by night; who divideth the sea when
the waves thereof roar—the Lord of Hosts is His name." "If
those ordinances depart from before me" saith the Lord,
"then the seed of Israel also shall cease from being a nation
before me for ever." Mark the "if," which is still further emphasized
in the next verse, saying: "If the heavens above can
be measured, and the foundations of the earth searched out
beneath, I will cast off all the seed of Israel for all that they
have done saith the Lord" (Jer. 31:35-37). This is equivalent
to saying, Israel shall never cease from being a nation before
me, though they have done grievously in my sight; for the
hypothesis upon which their casting away is predicted are
absolute impossibilities. It is as impossible for their national
existence to cease forever as it is for feebleminded man to
measure heaven, or to search out the center of the earth.
We have said that the non-restoration of Israel was not the
general idea entertained by Gentile believers in the apostle's
day. To say that it was, would be to affirm that they did not
generally believe the gospel; for there can be no kingdom
without the restoration of the Jews. There are those in our
day who deny their restoration. This is proof-positive that
they do not understand the gospel, which is the glad tidings
of the restoration of the kingdom again to Israel, and the
blessedness of all nations through their government; for we
repeat it, "salvation is of the Jews."
The spiritual condition of the Gentiles at the present
crisis, in all countries of "Christendom," is the exact counter88Berean 113
part of Judah's at the period of the dissolution of their commonwealth.
The Jews were without faith, and so are also the
Gentiles of today. But thou wilt perhaps say, . reader, how
can that be? Are there not thousands upon thousands of
holy men engaged in preaching Christ in every land; and are
not they sustained by millions of faithful men who contribute
immense sums for the propagation of the Christian
faith? We admit there are multitudes of preachers, and millions
of sincere professors of religious faith they call Christians;
but where are the preachers and believers of the gospel
of the kingdom; and, rarer still, where are the believers thereof
who obey it? "Faith," such as it is, abounds; but "THE
faith" is known to very few, and preached by still fewer.
The Jews believed the gospel of the kingdom, but they refused
to obey it in the name of Jesus as King of Israel. They
stumbled at him. They did not believe in him as Jehovah's
Anointed One; and, therefore, rejected "the mystery of the
gospel" in his name. It is so likewise with the Gentiles at this
day. They preach a character they call Jesus, whom Paul did
not preach. Compare the popular notions of Jesus Christ
with the Christ delineated in the Old and New Scriptures,
and you will be astonished, . reader, at the want of congruity
between them! The Gentiles stumble at the character
called Christ in the Bible, even as the Jews did at Jesus.
These repudiated a suffering Messiah; the Gentiles reject a
Christ who shall subdue the nations by the sword; restore the
kingdom and throne of his father David; sit upon it for a
thousand years; and, as sole monarch of the world, rule all
nations as Jehovah's vice-regent upon the earth. The Bible is
at variance with them both, for it not only reveals a Christ
who should be made perfect through sufferings, but one that
should do all these things besides.
We repeat it with profound conviction, that the gospel is
not preached, it is not believed, nor is it obeyed by the religionists
of our day. The exceptions to this statement are
so very few, that they do not affect the generality of its application.
If, as in the days of Elijah, there be seven thousand
in Christendom who believe the truth and have obeyed
it, our statement is not at all invalidated thereby. They who
believe in a gospel of kingdoms beyond the skies, to be possessed
by a Jesus who is to return to the earth only to destroy
it, believe a gospel that has no place in the Bible. How
highminded and wise are professors of this day in their own
conceit! They plume themselves in their Christianity and
114 88Berean
spiritual intelligence, saying, "they are rich and increased in
goods, and have need of nothing; but know not that they are
wretched, and miserable, and poor, and blind, and naked."
So Egyptian is the darkness which beclouds their minds, that
they discern not the awful crisis which is advancing upon
them with gigantic strides. They are sporting themselves
with their own deceivings while destruction is at the door.
Faithless of the gospel, high-minded, and wise in their own
conceit! This is itself a great sign of the times.
By faith we stand; by unbelief we fall. What then remains?
Nothing more but that the Gentiles be cut off, and
the process of their engraftment be terminated. Short will be
the work when it is once fairly under way. The cutting-off
accomplished, the gathering in of Israel's tribes will then proceed,
and shall not be intermitted until "all Israel shall be
saved."
Hear, in conclusion, what Jehovah saith by the hand of
Moses concerning this time of trouble coming upon the
world: "The day of the calamity of Israel's foes is at hand,
and the things that shall come upon them make haste. For
the Lord shall judge His people, and repent Himself for His
servants, when He seeth that their power is gone, and there is
none shut up or left. See now that I, even I, am He, and
and there is no God with me. I kill, and I make whole; I
wound, and I heal; neither is there any that can deliver out of
my hand. For I lift up my hand to heaven, and say I live for
ever. If I whet my glittering sword, and my hand take hold
of judgment, I will render vengeance to mine enemies, and
will reward them that hate me. I will make mine arrows
drunk with blood, and my sword shall devour flesh; with the
blood of the slain and of the captives, from the beginning of
revenges upon the enemy" (Deut. 32:36-42). When this shall
be perfected, then "Rejoice . ye nations, with His people;
for He will avenge the blood of His servants, and will render
vengeance to His adversaries; and will be merciful unto His
land, and to His people" (Deut. 32:43). —Herald, 1853
Having On A Wedding Garment
BY BROTHER ROBER. ROBERTS
Our meeting this morning, and the meetings of all the
brethren throughout the world, have a particularly interesting
significance in the light of a certain parable spoken by
88Berean 115
Christ. The parable referred to the hostile attitude of the
Jewish leaders, and the great body of Jewish people, towards
himself. It was spoken to illustrate the real nature of that attitude
from a divine point of view. A man's course may appear
one thing to himself, and be quite another in fact, when
wholly seen. Paul, destroying the disciples in zeal for the law,
appeared, in his own eyes, a righteous man, approved unto
God; in God's eyes he was "kicking against the pricks:" that
is, he was hurting himself and not those against whom he was
fighting. So the Scribes and Pharisees thought themselves defenders
of the Kingdom of God in opposing Christ, whereas,
they were in reality excluding themselves from any part in it
when it should be established in its final form. To set forth
this was the object of the parable, and also to intimate certain
consequences, highly unpalatable to them, which would
result from their action. It is in those consequences that we
are personally interested.
The parable is to be found in Matt. 22 and Luke 14. It is
as follows:
"A certain king . . . made a marriage for his son, and
sent forth his servants to call them which were bidden
to the wedding, and they would not come . . . Then
saith he to his servants, The wedding is ready, but they
which were bidden were not worthy. Go ye therefore
into the highways, and as many as ye shall find, bid to
the marriage. So those servants went out into the highways,
and gathered together all as many as they found,
both bad and good, and the wedding was furnished
with guests. And when the king came in to see the
guests, he saw there a man which had not on a wedding
garment. And he saith unto him, Friend, how earnest
thou in hither, not having on a wedding garment? And
he was speechless. Then said the king unto his servants,
Bind him hand and foot and take him away,etc."
It is not difficult to discern the leading significances of
this parable. In the king we recognize God, who spoke to the
fathers and wrought with them for the execution of His purpose:
that purpose is represented as a marriage feast for His
Son. A marriage feast is the most joyous occasion in human
experience, and fitly though feebly represents the character
of God's great purpose with the sons of men. His purpose
from the beginning has been to spread a banquet of love and
every good thing in the earth. His Son is the central object
of this banquet. It is a marriage feast for His Son; but before
116
n 88Berean
it could be a glory and joy to Him, there must be a partner
and guests.
The provision of these is from the human race by invitation.
The invitation was first sent to Israel after the flesh,
who were chosen as the national basis of the purpose. But
the bulk of them did not accept the invitation, for lack of
understanding. They accepted it in a certain way. They consented
to be the Lord's people and rejoiced in the fact, but
they used it for their own glory, and shut God out of the
matter. They approached God with their lips but their hearts
were far from Him. And therefore, after long patience, there
came a time when the invitation was extended to another
class.
It is here where our personal relation to the parable comes
into view. Before Israel's rejection of the message, we were
outside of its scope altogether— "strangers from the covenants
of promise, and aliens from the Commonwealth of
Israel" Till Paul's day, God suffered the Gentiles to walk in
their own ways, and winked at the ignorance prevailing
among them. This is testified (Acts 14:16; 17:30). Our ancestry
is altogether undistinguished from this point of view:
we are the descendants of barbarians, who were without God
and without hope in the world (Eph. 2:11). They had a
hope and they had gods; but both were matters of imagination,
and, therefore, are not scripturally recognized.
By the hand of Paul and his colaborers, the invitation,
which had been lightly regarded by Israel in their generation
was extended to the barbarians, and, therefore, to us. Here
we are, this morning, a company of their descendants. We
have not heard Paul's living voice, but we are none the less invited.
The invitation, by Paul, has come to us. We have it
here in our hands. We know from Paul's authority that that
invitation was to survive his decease, and continue in force
till the Lord's appearing. Consequently the fact of Paul's
word having come to us in the understanding of it, is evidence
of the invitation referred to in the parable having come
to us. The servants of the parable are commanded to go out
to the highways and hedges. We belong to the party of the
highways and hedges, which is destined to furnish a considerable
contingent of guests to the marriage feast.
Here comes an important practical question, to which the
parable furnishes an answer. Shall we be accepted as the
King's guests merely because we have answered the King's
summons by the hand of the King's servants in the hedges
88Berean 117
and highways? Shall we enter the Kingdom of God merely
because we have believed the gospel and been baptized?
Shall we be chosen merely because we have been called? The
answer of the parable is in harmony with Peter's exhortation
to make our calling and election sure, which implies possible
uncertainty. What is that answer?
When the King came in to see the assembled guests, he
found one without a wedding garment, and said unto him,
"Friend, how earnest thou in hither, not having on a wedding
garment?" This shows that something was implied in the invitation
that was not expressed in the first instance. The invitation
was, "Come to the feast." The implication was,
"Come in a fit state." The King's question shows that every
guest, though freely invited from the highways and the
hedges, was required to come in a fit dress for the occasion.
The man might have said, "I came because I was asked to
come;" but the King's question shows that he regarded the
acceptance of the invitation an acceptance also of the implied
conditions.
Now, let us come to the point. What are these implied
conditions? What is this wedding garment? We ascertain
from another figure of the same matter. The guests in their
collective capacity are symbolized in the Apocalypse as a
woman in white array—a bride in fine linen, clean and white.
And concerning this white raiment it is added, "the fine linen
is the righteousness of the saints" (Rev. 19:8). In the parable
this principle is illustrated in its individual application. Each
applicant for a place at the feast, must possess the individual
righteousness, without which no man shall enter the kingdom
of God (1 Cor. 6:9; Matt. 5:20).
Some escape this conclusion, deceiving their own selves by
saying Christ will be their righteousness. Why wasn't he
righteousness for the rejected guest? Why won't he be righteousness
for false brethren who sow to the flesh, and to
whom he tells us he will say, "Depart from me, ye workers
of iniquity?" If a man have no righteous fruits of the Spirit
to present before Christ in the account we must all give at
his judgment seat, when he judges the living and dead at his
appearing and his Kingdom, the fate of the ejected guest will
be his. "Cast out the unprofitable servant" (Matt. 25:30).
Those who have to say they have no righteousness of their
own, will find that Jesus will be nothing to them.
The sentiment that Christ's righteousness alone is to be the
118 88Berean
basis of our acceptance, is one of the countless and pernicious
corruptions of clerical theology. It doubtless originated
in the misapplication of a certain element of apostolic
truth, namely that which informs us that all are under sin,
and that our salvation is not of works; but through the righteousness
of faith that is in Christ.
Men have long ceased to perceive that this principle applies
only to unjustified sinners, and not to those who have
been placed in a justified or forgiven position, through the
obedience of faith. Christ is righteousness for sinners in this
sense, that God offers to forgive them for Christ's sake, and
to grant them a co-heirship with Christ, of what Christ, as a
manifestation of God, has achieved for himself.
But when sinners become saints, they come into relation
to a new principle. They are responsible to him as servants
to a master, and he will judge them according to their works
(Rev. 2:23; Matt. 16:27; 2 Cor. 5:10; Gal. 6:8). If they
bring forth fruits to the Spirit—(that is, do and be what the
Spirit in the word requires) they will receive everlasting life;
and if they bring forth fruits to the flesh—(that is, be and do
what the mere natural mind prompts a man to do) they will
inherit corruption. So says the last testimony referred to.
Hence it is that the Apostles dwell so incessantly and so emphatically,
on the necessity for brethren to walk as saints,
and to be on their guard against conformity to the world,
lest any be hardened through the deceitfulness of sin (Heb.
3:13).
If we present ourselves to Christ as one of the guests unprovided
with that raiment of personal righteousness which
he requires, we shall assuredly be rejected, and no man can
learn what that personal righteousness is, so as to have it in
continual available remembrance, except by the continuous
and preferential study of the word of Christ contained in the
writings of the Apostles and Prophets. Apart from this, a
man with even a complete theoretical knowledge of Christ
may become so infected with the spirit of the world around
him, which also exhales so freely from his own heart, that
while professing the name of Christ he will walk in the flesh,
having a name to live while utterly dead to the high things of
God.
Most students of the Word, in the early stage of their studies,
fall into the mistake of supposing the "wedding garment"
stands for baptism. If they pursue their studies to any practical
effect, they, by-and-bye, get rid of this mistake. They
88Berean 119
remember that many baptized persons will be rejected at the
judgment seat, and that the most distinguished of the guests
—"Abraham, Isaac and Jacob, and all the prophets"—have
never been baptized; in which case, if the "wedding garment"
stood for baptism, we should have the anomaly of guests
with wedding garments turned out and guests without them
allowed to remain. Besides, to what a cheap affair it would
reduce the garment in question, and how out of harmony
with the whole spirit of the divine economy, which lays such
stress on persevering well-doing as a qualification for acceptance,
and keeps in a comparatively minor place mere ceremonial
compliances.
Baptism is only the first act of obedience on the part of a
believing sinner, and is of a nature with the kind of righteousness
which the Pharisees performed when they circumcised
children, and kept the feasts—all very essential in their place,
but not accepted at the hands of otherwise unrighteous men.
The law of admission to the kingdom says: "Except your
righteousness exceed the righteousness of the Scribes and
Pharisees, ye shall, in no case enter into the Kingdom of
God" (Matt. 5:12). This is the righteousness typified by the
wedding garment—"the righteousness of saints" in its fullness
and ripeness, the unreserved and patiently-continued submission
of enlightened men and women, in whose hearts faith
fully dwells with purifying effect, working by love to the
keeping of the commandments of God.
With this in view, the lesson of the parable is sobering and
wholesome. It shows us that our mere acceptance of the
Gospel will not suffice to save us. It shows us that there
must be a clothing of the inner man, .with all those principles,
precepts and affections which the Spirit has so abundantly
stored for us in the word, and which we must procure from
thence by diligent daily reading. These constitute the wedding
garment, without which we are poor and miserable and
wretched and blind and naked, even if we may be infatuated
enough to suppose ourselves "rich and increased in goods and
in need of nothing." The fact helps us both to understand
and rightly estimate the Spirit's invitation, "I counsel thee to
buy of me gold tried in the fire, that thou mayest be rich,
and white raiment that thou mayest be clothed, and that the
shame of thy nakedness do not appear" (Rev. 3:18).
This Spirit-merchant has erected a house for the sale of
his wares. In the Bible, he has spread them out to view, and
cries at the street corners:
120 88Berean
"Unto you, 0 men, I call, and my voice is to the sons
of men. 0 ye simple, understand wisdom, and, ye
fools, be ye of an understanding heart. Hear; for I will
speak of excellent things, and the opening of my lips
shall be right things" (Prov. 7:4,6).
Those who respond to this call will experience the truth
of the assurance that —
"Happy is the man that findeth wisdom and the man
that getteth understanding; for the merchandise of it is
better than the merchandise of silver, and the gain
thereof than fine gold. She is more precious than
rubies, and all the things thou canst desire are not to be
compared unto her. Length of days is in her right
hand, and in her left hand, riches and honor. Her ways
are ways of pleasantness and all her paths are peace''
(Prov. 3:13-17).
The experience of the goodness of divine wisdom begins
even now in the constant satisfaction which springs from the
answer of a good conscience towards God and towards man,
and in the joyful hope of ineffable good, when the weary
journey of this life shall have come to an end, as come it will.
But what shall we say of that final form of the experience
which will be the lot of those who shall be declared by Christ
to have overcome and kept his works unto the end? Language
simply fails to define and imagination to conceive it.
We can simply say with David, "Oh how great is the goodness
which Thou hast laid up for them who trust in Thee before
the sons of men. " The rebuke of His people will be taken
away from all the earth. It will no longer be the portion of
the Sons of God to endure the quiet scorn of those whose
portion is in this life, who dwell at ease, and are filled with
substance, whose eyes stand out with fatness, and who have
more than their hearts can wish. The Sons of God will be an
honor when the children of the flesh in all ranks of society
shall have passed away, and become a mere memory.
The Sons of God are in heaviness for a season: but when
their warfare is accomplished—when the fight is passed, they
will exchange the garment of praise for the spirit of heaviness,
and in the vigor of an immortal nature, rejoice evermore
in the great joy which is the appointed portion of the accepted
guests at the marriage of the King's Son. Well may it be
said, "Blessed are they who are called to the marriage supper
Of the Lamb. " -Christadelphian, 1877
88 Berean 121
The Fruit Of The Spirit
BY BROTHER GILBERT GROWCOTT
"The fruit of the Spirit is love, joy, peace, longsuffering,
gentleness, goodness, faith, meekness,
temperance: against such there is no law" - Gal. 5:22.
Joy and peace follow love here, even as they always do.
Without love, Joy is fleeting and peace precarious. The joy that
is not the result of love is at best a vain and transitory pleasure.
Temporary joy, the effect of some present occurrence, is of no
value, for soon it is over and its impression, if any, is negative,
upon our permanent peace of mind.
Conversely, joy that is a state of mind resulting from true
love fully pursued and knowledge of effectual service lovingly
performed, is ever fruitful, for it can be enjoyed whenever a
few quiet moments afford opportunity for meditation.
And Peace, too, that is not the fruit of love is valueless and
vain. The peace we are taught to seek, disregarding and even
avoiding any other, is that which follows the unvarying service
of God—the peaceful and comforting assurance that there is,
if we are faithful, "laid up for us a crown of life."
Present peace we are not to hope for. It is insidiously disarming,
and weakens our hope and prayer for Christ's early
return. There is an ever-present danger in snug security, for it
robs the glorious promised peace of that attraction which should
spur us on to eventual perfection.
Future peace must be our goal, as must also be future joy.
For the joy that was set before him, Christ endured all things,
and unless we in our lesser degree do the same, we shall be
forgotten in that day when "peace on earth" is at last an accomplished
fact.
There is but one way to assure for ourselves that strengthening
peace of mind which elevates our vision above this life's
temporary ills; the peace Paul must have known when he said:
"I have fought a good fight, I have kept the faith. Henceforth
there is laid up for me a crown of righteousness."
What a wonderful way to end this life! All his sufferings
were now seen in their true and beautiful light as jewels in
this crown. This crown of life, we are told by James, the Lord
has promised to them that love him.
The next spiritual fruit is Longsuffering and this, too, we see
is but a temporary product of love, for we are told by Paul that
love suffereth long and is kind—temporary in the sense that the
time will at last come when longsuffering will not be needed.
The succeeding two fruits, Gentleness and Goodness, are also
dependent upon love for their performance.
"Love vaunteth not itself and thinketh no eviL"
Following these is Faith. Earlier in the same chapter we read,
"Faith worketh by love." Without love faith is dead, as are all
122 88 Berean
virtues in love's absence. John tells us in his second epistle, v. 6:
"This is love, that we walk after His commandments."
That is, love is working and doing; and James completes the
argument with the warning that—
"Faith without works is dead, but by works is faith made perfect."
Paul closes his beautiful eulogy of love with the following:
"And now abideth faith, hope, and love, these three, but
the greatest of these is love."
This verse is a summary of the whole chapter. The theme is
that love is paramount. On the one hand we read, "If I have not
love, I am nothing" and on the other, "Everyone that loveth is
born of God"
The eleventh chapter of Hebrews records the great deeds
wrought through faith, and it was for the hope of Israel that
Paul stood in bonds before Agrippa, but he values love above
both faith and hope. Consider these three:
Faith requires a promise, some anticipated good, some future
benefit. When this is fulfilled, faith ends in sight and so is lost.
Hope, too, infers future realization—a goal which, when
reached, converts hope into accomplishment and so hope ceases.
But love gives all and asks nothing; love seeketh not her own
but endureth all things, and faileth never. As long as life is
present, it cannot perish. It is the foundation and keystone
of the Scriptures, and the writings of John are an unequalled
epitome of Divine expression on this subject.
He tells us that God is love, that He dwells in love, and that
love is of God. All the inspired writings testify to this. Even
as God in all His works was motivated by love, so do we find
it the keynote of His messages to man.
It is, perhaps, difficult to realize and appreciate, to the extent
which we should, the great love that God has demonstrated.
We may not easily regard our all-powerful Author
from this point of view. We see Him as great Jehovah—omnipotent,
omniscient, omnipresent—Creator and Sustainer of all.
But let us dwell on the marvelous extent of the affection He
bears His children. Through His love, in the beginning, He
made man in His own glorious likeness, placed him in pleasant
and beautiful surroundings, gave him dominion over the whole
earth and provided him with welcome and delightful companionship.
In short, He gave him all he could reasonably desire,
and more than he proved himself worthy of, for it was not long
before he manifested both disobedience and ingratitude.
He fell, but in administering the forewarned punishment,
God's love was again evidenced by tempering the sentence of
death with a ray of hope and the assurance of the ultimate
extinction of sin.
But man fell again, and so the history follows. God, with
88 Berean 123
love and patience inconceivable, repeatedly returned to him, as
repentance was manifested, and led him anew to the way
which, if faithfully pursued, would bring him life.
This Divine affection led Noah into the Ark, and called forth
Abraham to become a great nation. It guided this same nation,
not always appreciative or obedient, into the promised land,
and watched over them there. They were assured of His protection
and love, but it did not inspire them to obedience.
"Because the Lord loved you,11 Moses was instructed to tell
them, "He hath brought you out with a mighty hand and redeemed
you from the house of bondmen." But even before
they had reached the land, and while miraculously sustained by
food from above, they murmured against their divine Deliverer.
We cannot but marvel at the infinite patience that the Lord
revealed—humoring them, comforting them, and ever protecting
them, when in a moment, He could have destroyed them
all, but did not for the love He bore their fathers.
And continuing on, His love completely pervades their subsequent
history throughout the Old Testament, in which, too,
is apparent a continuous and beautiful foreshadowing of the
greatest manifestation of that all-embracing love, the fulfillment
of which is reserved for the New—
"God so loved the world that He gave His only begotten Son."
This is from the writings of the beloved apostle, who also says:
"Herein is love, that He loved us and sent His Son to be
the propitiation for our sins" (I John 4:10).
Although it assumes such magnificent proportions, it is far
from a blind, misdirected indulgence as is often the unfortunate
case with earthy parents. It is love administered with an incomprehensible
intelligence, chastening when necessary, rebuking
when necessary, but always for our ultimate benefit.
It is ever-vigilant, guarding and guiding, but it does not rob
the recipient of character. It is true that God is our Refuge
and our Strength, but we must remember that "whom the Lord
loveth He chasteneth," and it is "by much tribulation that we
must enter the Kingdom."
No less remarkable is the love that controlled every act of
our great High Priest, His perfect Son, who—at the end of a life
spent in untiring and unselfish service for his brethren—submitted
to crucifixion that these brethren whom he loved might
have life and have it more abundantly. Here, too, we find the
words of John the most pregnant and expressive—
"'Greater love hath no man than this, that a man lay down
his life for his friends." . . "Hereby perceive we love, because
he laid down his life for us."
Whenever we consider the extremes to which the faithful
followers of Christ were led by their love for him and the
Father, we are invariably pursued by uneasiness and misgivings
124 88 Berean
as we compare our meager services with theirs. Christ's requirements
of his followers are clearly given in Luke 14:26-27—
"If any man come to me, and hate not his father, and
mother and wife, and children, and brethren, and sisters,
yea, and his own life also, he cannot be my disciple.
"And whosoever doth not bear his cross, and come after me,
cannot be my disciple."
This they gladly and unhesitatingly did, and we find them
saying in childlike faith, as he showed them the Father's purpose:
"Behold, we have forsaken all, and followed thee."
Are we not disquieted by the unfavorable comparison of our
sacrifices with theirs? They made God's service the only interest
in their lives. For it they were reviled, despised, persecuted,
scourged, imprisoned, stoned and often put to death. What do
we do to compare with this, with our many pleasures, peaceful
lives, and unmolested worship? Consider especially the sufferings
of Paul. We are all familiar with them as they are enumerated
in 2 Cor. 11:23-27—
"Are they ministers of Christ? (I speak as a fool) I am
more; in labours more abundant, in stripes above measure,
in prisons more frequent, in deaths oft.
"Of the Jews five times received I forty stripes save one;
thrice was I beaten with rods; once was I stoned; thrice I
suffered shipwreck; a night and day I have been in the deep.
"In journeyings often, in perils of waters, in perils of robbers,
in perils by mine own countrymen, in perils by the
heathen, in perils in the city, in perils in the wilderness, in
perils in the sea, in perils among false brethren.
"In weariness and painfulness, in watchings often, in
hunger and thirst, in fastings often, in cold and nakedness."
For the Truth's sake, and in the service of God, have any of
us ever even once had an experience like this? But Paul's weary
existence was full of such. And he says—
"I have suffered the loss of all things and do count them
but dung that I may win Christ" (Phil. 3:8).
Looking back twenty centuries to the far distant scenes of
Biblical history, is it not much too easy to regard the things
said, done, and endured in an illusionary and unreal light? We
read of them persecuted and pursued from city to city, but
always preaching, without fully realizing the magnitude of
their distress, but if we picture them as men whose love of life
and pleasure was just as strong as is ours; and to whom hardships,
sacrifices, losses, pain, and weariness were just as difficult
to bear as they are for us; men who enjoyed reviling, scorn and
contempt to no greater degree than do we; and to whom the
world was just as hard and real as it is to us—then the full
measure of their love is apparent.
It may be argued that these early brethren received greater
strength, greater signs, greater guidance and greater revelation
than we—but were they really so much more highly favored?
Which is more comforting—to see Christ disappear in the
88Berean 125
clouds, and look forward to a persecuted existence of painful
waiting, or to have irrefutable assurance that his return is
imminent, and our redemption draweth nigh?
Which is more encouraging—to see the Jews scattered and
dispersed in God's wrath, or to see them regathered by His
guiding love?
Which more strengthening—to have God's purpose foretold
or to see it fulfilled and almost completely consummated?
True, theirs was the comfort of the presence and companionship
of Christ, but if our faith is as it should be, bis spiritual
presence should be as comforting to us; and remember, too, they
carried on after he had left them, and were faithful unto death.
John confidently wrote—
"There is no fear in love, for perfect love casteth out fear."
Ample proof this is, to be sure, of the vital importance that
the disciples attached to the possession of this quality, but it is
not necessary to resort to inference to draw such conclusions,
for divine command is stronger on no other subject. That we
must evidence and exercise love continuously, is the theme of
countless exhortations in the New Testament.
Consider the reply of Christ, when asked which was the
greatest commandment. He told his interrogator, a querulous
Pharisee, to love the Lord with all his heart, soul and mind, and
his neighbor as himself, for on those two commandments the
whole Law rested. "Love/* said Paul, is the one word that fulfills
all the law.
Quotations such as these are innumerable and how could it
be otherwise when love was the nucleus of the Gospel they
preached? Do we wonder why John was particularly cited as
the disciple whom Jesus loved? We need not if we consider
his character.
No other gospel than his evinces such a deep and loving understanding
of the Master, no other epistles are so replete with
exhortation and commendation of love, and no other disciple
was more wholely animated by the fervor of his affection for
the Lord. What better example could be cited of the fulfillment
of Christ's assurance that—
"He that loveth Me shall be loved of my Father, and I
will love him and will manifest myself to him."
It was to John, we remember, that Christ made his last and
most wonderful manifestation—the visions of the Revelation.
Thus is love established as the primary and paramount virtue,
the most nourishing and up-building of the fruits of the Spirit.
Though none would doubt, in the face of the foregoing evidence,
love's essentiality, there may be diversity as to its interpretation.
In fact, the general conception is far from that love
idealized by the Scriptures.
There are many that think that love is completely fulfilled if
126 88 Berean
a benevolent and kindly but passive attitude is maintained
before all, and who consider their duty to God amply discharged
if they worship Him and ascribe to Him all wisdom and power.
True, these are inseparable from love, but this is not what love
fundamentally means.
Love is not merely worship, adoration and awe. It is not that
passive quality it is all too often represented as. It involves and
necessitates unquestioning obedience, unselfish sacrifice, unswerving
devotion and untiring service—
"This is love, that we walk after His commandments."
The love God requires is pre-eminently service. "By love
serve one another,*' we read, and this is the true meaning of
"Love thy neighbor as thyself." John pleads (1 John 3:18)—
"Let us not love in word, nor in tongue, but in deed and truth·"
If God merely looked upon us with tender and affectionate
regard, and took no further care for us, our plight would indeed
be a sorry one. But God, to whom the nations are as a drop in
the bucket, has highly favored and shown us the way of life.
When we think of the millions who live and die in ignorance
of these things, we realize how greatly blessed we are. Ours is
a very responsible position, for each of us has been chosen from
thousands to receive this revelation from God. And it is a saddening
and sobering thought that the handful who are called
are many when compared to the few who are chosen, but John
assures us that we may have boldness in the day of judgment
// our love is made perfect.
If Christ had been content to preach charity and goodwill,
and had not the love which led him to lay down his life for his
brethren, our hope would at best be meager and dim. But
Christ's interpretation of love conformed perfectly with God's,
which is lifetime service.
It may appear absurd to say that all that is required to be
recipients of God's promised glory is love, but not when it is
realized what that love entails. It must be of the same purity
and high caliber as that which the Father Himself has evidenced.
Such love is not a natural human attribute. It plays no part
in the mind of the flesh, but it must be the result of a victory
of the spiritual over the carnal.
Love bestowed upon one who returns it brines no credit or
reward to the donor, for, Christ tells us, even sinners do that.
But, he continues, "Love your enemies," by which he means,
"Do good to them that hate you," not just think or wish good.
This to all men, and much more so to the brotherhood.
As incidents arise to test our character and fitness as vessels
for God's glory, the human and natural impulse which immediately
presents itself knows nothing of love, but would seek
instant vindication and redress.
This must be overcome, even as must be the invariable tend88 Berean 127
ency to interpret doubtful actions in a bad light, for—even
assuming that this interpretation be the correct one (as it rarely
is)—still our course is clear, and love practiced at such a time
affords the only reliable proof that our battle with the flesh is
a winning one.
The whole scriptural theme is summarized in the words of
Paul, "By love serve one another"—continuously and without
respect of persons or thought of thanks or appreciation, remembering
that if we love one another, God dwelleth in us, and that
service to the least of these is service to the Lord.
It will not always bring joy as the world conceives joy; it will
not always be productive of peace as it is now known, but if
this course is truly and faithfully pursued, the quiet, comforting
joy of a loving and malice-free heart, and the tranquil, confident
peace of a conscience pure before God, will be ours in this present
time, and in the world to come, life everlasting.
In conclusion, let us remember Paul's admonition to be rooted
and grounded in love, that Christ's parting words to his faithful
followers may be fulfilled in us.
ffBy this shall all men know that ye are my
disciples, if ye have love one to another.''
The True Christadelphian Ecclesia
The Christadelphian Ecclesia must have Love,
"This is MY COMMANDMENT" (says Jesus) "that ye love
one another as I have loved you" (John 15:12 & 13:34).
"We know that we have passed from death into life—because
we love the brethren. He that loveth not his brother abideth in
death" (1 John 3:14-16).
"ABOVE ALL THINGS, have fervent love among yourselves,
for love shall cover the multitude of sins" (1 Peter 4:8).
"ABOVE ALL . . put on love, the bond of PERFECTNESS."
"Let us not love in word, but in DEED and in truth".
It may be objected that we cannot force love; but it should be
remembered that love is a spiritual principle required by the Law
of Christ, and it should be our pleasure to obey that Law. If we
cannot do this we cannot please him.
***
The Christadelphian Ecclesia must have the Spirit of Christ.
"If any man have not the Spirit of Christ, he is NONE OF HIS
. . as many as are led by the Spirit of God, they are Sons of God."
"Because ye are Sons, God hath sent forth the Spirit of His
Son into your hearts: IF ye are Sons, then are ye heirs of God!"
"The fruit of the Spirit is love, joy, peace, longsuffering, gentleness,
goodness, faith, meekness" (Gal. 5:22-23).
The Spirit of Christ is a gentle Spirit—
"When he was reviled he reviled not again, when he suffered
128 88 Berean
he threatened not, but committed himself to Him that judgeth
righteously" (1 Pt. 2:23).*
**
The Christadelphian Ecclesia must have a living Faith.
"Without Faith it is impossible to please God" (Heb. 11:6).
The Faith that pleases God is a Faith that works—
". . works by Love" (Gal. 5:6) . . "purifieth the heart" (Acts
15:9) . . "overcometh the world" (1 John 5:4).
"Faith without works is dead" (James 2:26).
***
Works of the Flesh not tolerated.
The Christadelphian Ecclesia, having CRUCIFIED the flesh with
its affections and lusts, does not tolerate the works of the flesh as
enumerated in Gal. 5:18-21, of which we appropriately mention—
"Enmity, strife, jealousy, anger, selfishness, dissension" (RV).
It will be observed that the apostle says with great emphasis that"They that do such things shall not inherit the Kingdom."
**#
Fellowship in Christ.
The Christadelphian Ecclesia knows that—
"If we SAY we have fellowship with Christ, and walk ^n
darkness, we LIE . . . IF we walk in the Light, as fee is in the
Light, we have fellowship with one another . . . and truly our
fellowship is with the Father and Son" (1 John 1).
She knows that righteousness has no fellowship with unrighteousness,
no concord of Christ and Belial, no communion of light
and darkness. She knows that she walks in the light by keeping
the commandments of Christ, who says—
"IF ye love me, KEEP MY COMMANDMENTS" (John 14:15).
"Ye are my friends, IF ye do whatsoever I command you"
"Why call ye me 'Lord, Lord/ and do not the things I say?"
Christ's brethren have no fellowship with the unfruitful works
of darkness. The tares and the wheat cannot grow together in
Christ. They can, and do, in the world.
"A Spiritual House."
The Ecclesia, having a LIVING Faith, is made up of—
".. lively stones, built up a spiritual house, an holy priesthood, to
offer up spiritual sacrifices, acceptable to God by Jesus Christ."
It is the—
"Temple of God, and the Spirit of God dwells in it, and if any
man defile the Temple of God, him shall God destroy."
Christadelphians are—
"A people taken OUT of the Gentiles for the Name of the Lord."
They are, therefore—
"A chosen generation, a royal priesthood, an holy nation, a
peculiar people—that they might SHOW FORTH the praises of
Him Who hath called them OUT OF darkness into His marvelous
light."
**•
The Christadelphian Ecclesia is the Bride of Christ—
88 Berean 129
—and knows that when her Bridegroom comes she must have
on the wedding garment, if she would be presented to him as—
"A GLORIOUS Ecclesia, having no spot, or wrinkle, or any
such thing, but should be HOLY, and WITHOUT BLEMISH"
The "spots and wrinkles" CAN BE OBLITERATED by the
righteousness of Christ, who is always our Advocate with the
Father: provided—that we confess AND FORSAKE our sins, and
pray earnestly for mercy and forgiveness.
***
Her Work and Purity.
The Christadelphian Ecclesia is engaged in the work of "making
READY a People PREPARED for the Lord." And having a glorious
Hope—based on great and precious promises—she will purify
herself by—
". . PURGING OUT the old leaven of malice and wickedness,
keeping the Feast with unleavened bread of sincerity and truth."
Her work is not a work of ignorance and indifference, which says,
"Christ fellowshipped Judas . ."
"Let the tares and the wheat grow together . ."
"Everyone must give an account for himself . ."
"I have nothing to do with what another says or does . ·"
"Let us have peace . "
"You must not judge . . etc. . ."
—and this (to be said by) the Ecclesia, or Body of Chrht, the "pillar
and ground of the Truth," and the "Temple of God" in which
His Spirit dwells!!
Her Warfare
The Christadelphian Ecclesia knows she has a great conflict
with foes within and without—the world, the flesh, and the devil
—the lust of the flesh, the lust of the eye, and the pride of life.
And if she can be the victor in the warfare, through Christ who
strengthened her, she will receive an eternity of blessed life for
her reward. And this the gracious gift of God through Christ.
She knows the gate is strait and the way narrow that leads to
life, and though there be few who find it, she is not discouraged.
She strives to the end with an honest, sincere, and pure motive.
And what she lacks, through the weakness of the flesh, her Redeemer—
in whom she trusts—will supply by his all-prevailing
righteousness to her unspeakable joy and everlasting blessedness.
—Christadelphian, 1887.
A justified sinner has to "work out his own salvation" by a "patient
continuance in well doing"—"enduring to the end." If he trust to his
justification—that is, to the forgiveness of sin which he receives when he
obeys the truth—if after receiving this forgiveness, he walks after the
flesh, and is again entangled and overcome in the pollutions of the
world, his latter end is worse than the beginning. It were better for him
not to know the way of righteousness than after knowing it, to turn
from the holy commandment delivered unto him (2 Pet 2:20). —R.R.
130 88 Berean
Loose Thy Shoe
"Loose thy shoe from off thy foot; for the place whereon
thou standest is holy. And Joshua did so'1—Joshua 5:15This was a reenactment of the incident of Moses at the burning
bush of Horeb. Moses also was instructed to remove his shoes for
the place he stood upon was holy ground. Both Moses and Joshua
were heads of distinct dispensations. Moses stood for the Law and
national Israel. Joshua (a type of Christ) stands for the law of
grace and the spiritual Israel.
The Hebrew word for "shoe" is na'al, and implies "that which
is bound with a bar or cord; to be enclosed, locked or shut up."
The word is used twice in the original of Song of Solomon 4:12—
"A garden inclosed (na'al) is my sister, my spouse; a spring
shut-up (na'al), a fountain sealed."
The unloosing of the shoe, that which is bound or tied, clearly
teaches the lesson of freedom from some bondage or previous confinement.
Our minds are carried to the Law of Moses concerning
the raising up of a seed or descendant to a dead brother. In the
case of refusal to perform this part of the Law the man was to
have his shoe loosed by his brother's wife—
"And his name shall be called in Israel, The house of him
that hath his shoe loosed" (Deut. 25:10).
This was an open disassociation of the man from relationship
with the family of his brother. We have an illustration of this
law in operation in the case of Ruth the Moabitess (Ruth 4). Here
was a severance of one relationship or affinity—that which came
by nature, the natural man; and a taking on of a new relationship—
a bondage of love and affection. Boaz said (Ruth 4:10)—
"Moreover Ruth the Moabitess, have I purchased to be my
wife, to raise up the name of the dead upon his inheritance."
What beautiful thoughts are wrapped up in the simple and
appealing narratives of God's well-spring of life!
The cases of Moses and Joshua at the beginning of new dispensations
are more than coincidental. Unto the leader of national
Israel, God declared His relationship, based on certain conditions:
"If ye will obey My voice indeed, and keep My covenant, then
ye shall be a peculiar treasure unto Me above all people, for all
the earth is Mine; and ye shall be unto Me a kingdom of priests,
and an holy nation" (Exo. 19:5-6).
Nationally they were separated from Egyptian darkness; they
were loosed from bondservice to the power of sin which had
oppressed them. Wherein they had been made to serve with rigor
and hard bondage, they now emerged into liberty and a separated
existence, isolated from all nations of the earth. They were called
to put off their former ways of darkness, to dedicate their lives in
distinct service to God and faith in Him. To this they agreed as
Moses conveyed the words of God to them—
"All the people answered together and said, all that the Lord
hath spoken we will do" (Exo. 19:8).
Unbound from a relationship to the darkness of Egypt's ways
88 Berean 131
they took on a new service, a holy service to God, and became a
nation of priests unto Him. Moses in anticipation of this moment
at Sinai with Israel, enacted in symbol the same events at the
burning bush. His act portrayed the high and lofty calling which
he was about to set before his people and nation.
But this preaching of the Gospel message did not profit them
because they did not have faith in God.
Now when Joshua bows before the angel at Jericho, he is commanded
to do exactly as did Moses, "Loose thy shoe" (Josh. 5:15).
In the primary sense this was a reminder to Israel of the covenant
which had been agreed to at Sinai, and of their national relationship
to God. But it has a fuller meaning to spiritual Israel, fcr
whom the record has been preserved from generation to generation.
Paul tells us baptism is a loosing from a former bondservice:
"He that hath died is freed from sin" (Rom. 6:7).
"Being made free from sin, ye became servants of righteousness."
And he impresses the aspect of holiness in this loosing from sin:
"Now being made free from sin, and become servants to God,
ye have your fruit unto holiness, and the end, everlasting life."
The teaching of Christ and the apostles was all to the same
effect. Our relationship to God is a very holy thing. Being called
to association with God as His children—His sons and daughters
—infers a holiness which is associated with things pertaining to
God. Compassed with mortality, we shall never completely be
worthy of close association with God. It can only be on the basis
of unceasing effort on our part, finally crowned with the extension
unlimited of the Creator's loving mercy.
This seems to be the underlying thought in the remarks of John
the Baptist when announcing the coming of Christ—
"There cometh one mightier than I after me, the latchet of
whose shoes I am not worthy to stoop down and unloose."
The primary thought is of humble service in washing the Masters
feet, and of John's comparative unacceptability for even this
task. And if John was unacceptable, how much more so are we!
But why such a form of words? Is it not to teach us that God was
the only one who could provide salvation? Of John, Jesus said—
"Among those that are born of women, there is not a greater
prophet than John the Baptist" (Luke 7:28),
And yet with such a high position John declared of himself,
"I am not worthy to unloose the Master's shoes."
Why should the Master want his shoes unloosed? Certainly it
did not refer to the humble service of feet washing Jesus enjoined
upon all true brethren and sisters in their care for one another
and all men. This literal act was performed in a most loving and
considerate manner by a woman, a sinner, in the house of Simon.
There had to be a loosing of Jesus from the dominion of the
sin nature—from the former, natural relationship—in order to
effect the deliverance which the Creator planned as the salvation of
the righteous. Though John the Baptist was the greatest of the
prophets, the messenger to announce the Savior, yet it had to be
132 88 Berean
someone "mightier" who could loose the power of sin and death:
"His name shall be called Wonderful Counsellor, 'the Mighty
God?, the Everlasting Father, the Prince of Peace" (Isa. 9:6).
The presence of God's Spirit in the Tabernacle and in Solomon's
Temple sanctified these places of worship, and all persons
and objects related to the enactments of the Law were thereby
sanctified or "made holy." Yet these injunctions were designed
to teach the higher value of personal holiness to God. It is the
individual the Father is seeking. He is desirous of a people
through whom His holiness may be manifest. The Psalmist says—
"Holiness becometh Thine house, . Lord, for ever" (Psa. 93:5).
While Paul brings home the lesson in a more direct manner,
interpreting thereby the Psalmist's words—
"Know ye not that ye are the Temple of God, and that the
Spirit of God dwelleth in you? If any man defile the Temple of
God, him shall God destroy; for the Temple of God is holy,
which Temple ye are" (1 Cor. 3:16-17).
The Apostle Peter also urges the development of character like
unto Jesus, based on the glorious hope of the promises, that thereby
we also might partake of the Divine nature. He states the high
relationship to God we now possess, the antitype of Israel—
"Ye are a chosen generation, a royal priesthood, an holy
nation, a peculiar people; that ye should shew forth the praises
of Him who called you out of darkness into His marvelous light/'
This unloosing of Joshua's shoes in the secondary sense illustrates
the loosing from the bondage of sin, that we might become
servants to God. But Peter warns us not to use our freedom unwisely.
For he states that being made free we are God's servants—
"As free, and not using your liberty for a cloke of maliciousness,
but as the servants of God" (1 Pet. 2:16).
So that though loosed in one respect we are bound in another
sense. Our former master had bonds and chains of lust and the
deeds of the flesh. We are bound to our new Master on a voluntary,
free-will basis, with cords of love and devotion, of service to
our fellowmen and thus fulfil the royal law of liberty.
Turning then to an earlier quotation illustrating the use of the
Hebrew for "shoe," we see the beauty of the Spirit's expression:
"A garden inclosed is my sister, my spouse, a spring shut-up,
a fountain sealed" (Song 4:12).
The bride of Christ, the faithful virgin, is here pictured as enclosed
or separated from the world by the protective power of
God, Who is ever watchful over His elect. While they remain
bond-servants to God His everlasting arms are around them and
He will not suffer their feet to be moved.
In their present state of separation from the world the righteous
are counselled to have their feet "shod with the preparation of the
gospel of peace" (Eph. 6:15). Here the Greek word for "shod"
has the same meaning as the Hebrew for shoe, that is, "to bind."
The instructions to the disciples whom Jesus sent out included
being "shod with sandals" Again the feet are to be prepared for
88 Berean 133
the journey and for work. By contrast we notice also that the
disciples were not to put on two coats; teaching us that there is
only one Divinely provided form of protection. The protective influence
which the Word of God provides for our paths, is typically
illustrated when we read of Israel coming through the wilderness.
Beginning their journey ings, they ate of the Passover with—
"Loins girded, their shoes on their feet, their staff in their hand."
At the end of the sojourn, God spake to them by Moses—
"I have led you 40 years in the wilderness: your clothes are
not waxen old, and thy shoe is not waxen old upon thy foot."
The antitypical shoe of the Gospel is all-sufficient in whatever
age. It will meet the demands of the most rugged terrain. Yet it
must be bound securely to the feet. The breaking of the latchet
of the shoe is referred to as an unprepared state. Isaiah speaks of
God bringing a nation against His people for their wickedness, a
nation prepared to execute His judgments against them, and says,
"Neither shall the girdle of their loins be loosed, nor the
latchet of their shoes be broken" (Isa. 5:27).
But by contrast the same prophet enacts Egypt's unprepared
state and the humility that would come upon them. He was told:
"Go and loose the sackcloth from off thy loins, and put off thy
shoe from thy foot . . So shall the king of Assyria lead away
the Egyptians prisoners, and the Ethiopians captives, young and
old, naked and barefoot, to the shame of Egypt" (Isa. 20:2-4).
But the servant of God will not be found in such a case. The
Word of God will be bound to his heart, and will protect him
from the trials of affliction, and he shall not be ashamed in the
day of inspection. Thus the Wisdom of God declares (Song 7:1)—
"How beautiful are thy feet with shoes, . prince's daughter!"
Here again the elect are shown as highly esteemed when found
in the service of God, laboring in the vineyard of their Lord,
clothed in a proper manner. And Isaiah continues—
"How beautiful upon the mountains are the feet of him that
bringeth good tidings, that publisheth peace; that bringeth good
tidings of good, that publisheth salvation" (Isa. 5:27).
But the picture of Joshua unshod in the presence of the Angel
of the Covenant, still carries us to a higher plane. Having entered
the Promised Land, Joshua stands as a type of the multitudinous
Christ, clothed upon with immortality. They are holy in the
fullest sense, having been arrayed with the garment pure and
white, the clean linen garment, not of their own righteousness,
but of him who was obedient in all things. Their relationship to
sin and death has been removed. They now are upon holy ground,
standing in service to God for the ages to come. Being of the
nature of the angels they are equal unto the angels, no longer
bound by the weakness of human nature, but as Christ and the
£lohim, are unrestricted by mortal weakness.
In the highest sense they have attained to a royal priesthood, a
peculiar people, a holy nation, showing forth the praises of Him
Who hath called them to His Kingdom and glory.
134 88 Berean
Shall He Find Faith on the Earth?
JESUS did not picture a believing world at his coming,
but a world in rebellion against him. And we see today even
the "Christian" elements giving only lip service to him while
denying his teachings and making little or no pretences of
obeying his commands.
We see church systems inseparably connected with the
world and its ways—an integral part of that godless order of
things which must be removed to give place to that new and
righteous order in which no place will be found for them.
And what of the Household of Faith? Is it not also true
that those who have been given the blessed privilege of being
called out of darkness may also contribute to the signs of the
times? Christ does not picture a Household at his coming in
a state of high spiritual vigor, but a Household in a state of
weakness, laxity and self-satisfaction, saying,
"I am rich and increased with goods, and have need of
nothing. And knowest not that thou are wretched, and poor
and blind and naked."
—spiritually blind, naked, willingly deceived; self-deluded.
The oft-repeated warnings of the Savior envision a Household
the majority of which have grown worldly, deeply concerned
about temporal things, but unconcerned about preserving
the unity of the Faith, and keeping of the commandments
of Christ.
"The love of the many (R.V.) shall wax cold."
A people in grave danger of being overcome with "Surfeiting,
drunkeness (spiritual), and the cares of this life."
Absorbed in temporal things; so weak in the Faith as to say:
"My Lord delayeth his coming — "smiting his fellowservants;
eating and drinking with the drunken (the world)."
It is not a picture of a Household growing in spiritual
strength and vigor, but a Household weak in faith, with few
ready to meet Him when He comes—
"When he cometh, shall he find faith on the earth?"
Yes, we too, should beware lest we contribute to the fulfilling
of this fearful sign of the time. —O.B.
Current Events Fulfilling Prophecy
EUROPE: WORKING TOWARD AN ECONOMIC UNIFICATION.
1988 marks the 30th anniversary of the European Economic Market
(ECC) or known also as the Common Market. It came into official
establishment in 1958 with initial membership of the six countries of:
France, West Germany, Italy, Netherlands, Belgium and Luxembourg.
Total membership has increased to 12 since then, with Great Britain,
Denmark and Ireland joining in 1973; Greece in 1981; and Portugal and
Spain becoming members in 1986.
88Berean 135
The Market, since its inception, has provided a basis for EEC members
to have economic and trade relations with other members, but
there has not yet been true common ground on products and stipulations
on production. Now, the EEC has established that the year 1992
will be the year that the 30 year Common Market is to make good on
its name. If the 12 members of the European Economic Community
do actually manage to tear down all intra-EEC barriers in not quite five
years, goods and people will then move as easily from Portugal to Germany
as they now do from the U.S. states of Iowa to Michigan, or any
other. The result will be the industrialized world's single largest market:
320 million increasingly prosperous consumers. This will markedly
alter the face of Europe.
There are a number of hurdles and hitches that must be removed or
resolved, but they are being worked on intensely. European technocrats
have already pushed 70 out of 300 barrier-breaking rules through
the Community Council. The coming activities of deregulation will
eliminate separate national standards for every thing from food additives
to noise levels of machinery. As one industrialist says, "When it's all
over, Fiat will be making spare parts that are good for a Renault."
Perhaps the biggest barriers to fall will be those centered around government
contracts of European countries, which amount to 20 percent
of all economic activity in the 12 EEC members. Today, only 2 percent
of them go to companies from other member states. After the
change, the EEC will be forcing governments to open their bidding to
the other 11 members, though foreigners will continue to be excluded.
The hope is that a single, open Euro-market will reduce needless
duplication in research and marketing while stopping production of separate
products for different markets. EEC experts figure that doing
business in 12 separate national markets boosts costs by between 7 and
15 percent. As these costs will be reduced, greater profits will be incurred.
Turning Europe into the world's biggest market will have enormous
ripple effects. "It will make a psychological difference in the way the
Community operates. It will bring mobility of merchandise, industry,
and finance. It may well accelerate a unified currency." In fact, the
change will call for the lifting of communal border controls, which will
give Europeans the mobility to study, work or live wherever they want
in the community.
The next step will be for Europe to take up a common political
shopping list. Thus, analysts are seriously asking, will the political
walls be next to fall? -U.S.N 2/29
The whole effort is very interesting. If the end has not already
come, and this move is executed as planned, it will undoubtedly contribute
significantly to the final positioning of Europe. Historically, countries
having such an open economic environment with one another, find
it affects nearly every fiber of their existence, including political sway.
That the change will make a psychological difference in the way the
Community operates, as the article states, means it will make a change
136 88Berean
in the way the Community thinks. And it is reasonable that it would;
not just for economic advantage, but, consequentially, both on a religious
and political basis in order to maintain the economic advantage.
It would appear that no changes must necessarily come economically,
religiously or politically in Europe in order for it to play its prophetic
part in the latter days. The only thing that seems awkwardly out
of place politically is the United States' heavy presence and involvement
in West Germany. But this does not mean that West Germany
must change its political ideology — only that eventually the U.S.
would leave militarily.
But as the EEC itself does not have a political or military foundation,
it cannot be seen as having the weight or impact that a political
unification would. It is a matter of what it might indirectly affect
politically or religiously that will move conditions even more ideally toward
the end. As far as the individual nations themselves in Europe are
concerned, they already provide (and have for a long time) a ten-toe
condition or phase as seen in Nebuchadnezzar's image. They are a setting
of separate and independent nations but who do, and will have,
some things in common. All the "toes" are to be made of "clay mixed
with iron" (Dan. 2:41,42). Yet, "the kingdoms shall be divided"(v.41).
What it would appear that the EEC could do is to establish a common
atmosphere, where the Pope's further influence on one will more
easily sway them all, and where Moscow's further relations to influence
any particular one would have ramifying effects on them all. It could
have this potential. For this reason and possibly others, as this economic
unison further molds, it will seem also a little awkard that Great
Britain would maintain its EEC membership. It would be a more distinctively
contrasting picture for them not to be part of it. But that
Britain is a member does not necessarily appear to be a contradiction
since enemies have commonly done business with each other (the U.S.
sells grain to Russia; many Palestinians work at Israeli businesses; etc.).
If Britain (and possibly Ireland, as well) stay within the EEC, they
will undoubtedly be exempted from the ramifying and consequential
influences of the new future EEC, since these two countries are detached
geographically from mainland Europe, prohibiting common and
easy trafficking with these clay nations.
"The division of the Roman Empire (after the fall of that empire)
took place in A.D. 396. In about ninety-years from this epoch ten
kingdoms appeared upon the Western Roman territory answering to the
ten toes. They were not all strong kingdoms. Part of them were absorbed
into a new dominion, which arose after them beyond the limits
of the Roman territory. These strong and broken toe-kingdoms have
existed upwards of thirteen centuries. They are still in being; but not
as originally established. This the prophecy does not require. All that
is necessary, is that there should be ten kingdoms at the time the image
is smitten by the stone. And these kingdoms, I am satisfied, should be
on 'the earth,' and not upon 'the sea'; that is to say, they should be
found upon the Roman continent, and not upon the islands. I have not
88 Berean 137
named Britain, although the island was a part of the Roman dominion.
It is, however, no more imperative that she should be included in the
ten than Egypt, which is also on the Roman territory. Existing theories
require Britain to be counted in; but I have nothing to do with them; I
propose to show a more consistent interpretation that shall harmonize
with other important and interesting parts of the prophetic word"
(Elpis Israel page 326).
***
SOVIET UNION: LAND OF A SYSTEM OF FORCED LABOR.
In the Soviet Union, forced labor in prison camps and "voluntary"
labor on state farms are anything but unusual. In fact, in order to fill
Soviet labor quotas, people are routinely sentenced to the camps for
committing actions that are rights in the West. Child labor is also routinely
used.
No official figures are available on the Soviet prison population, but
estimates have been at 4 million. But a Soviet informer put the number
at no less than 5 million out of a population of some 280 million —
about 10 times as many prisoners as in the United States or Great Britain.
It is not that there are more criminals in Russia. It more directly
points to the deliberate and "systematic use of the judicial system to
transfer a predetermined proportion of the Soviet population into the
category of prisoners." In effect, Russian courts have quotas they must
fill.
"Forced labor is very important to the Soviet economy. Slave labor
makes up probably 5 percent of the work force — some in the Gulag,
some alongside regular workers in factories."
Throughout the history of the Soviet state, the slave labor system
has worked strictly according to demand. In the 1920s, when industrialization
was begun, the number of "enemies of the government" rose,
(a great number of peasants who opposed the collectivization of the
farmland were the victims). Similarly, after World War II, when the
country was in ruins and cheap labor was in demand, the "force" rose
again. This time many Russian soldiers who returned home after being
captured by Nazis were hence marked as "traitors to the motherland,"
and sent off to serve their time.
Filling the slave labor quotas is never a problem: many freedoms in
the West are punishable crimes in the Soviet Union. As an example, a
Russian who leaves his village to look for work in an urban center without
proper papers will face grim consequences if caught.
In fact, everybody in the Soviet Union is a candidate for the camps,
since basic survival practically necessitates breaking some laws. Bribery,
for example, though a crime, is a daily fact of Soviet life. "Under
Soviet conditions, it is impossible to live and not give bribes. Everybody
does it. The laws are only selectively enforced, but theoretically,
everybody can end in the camps if the State needs it."
Conditions in these camps have been amply documented by such
authors as Alexander Solzhenitsyn. The work is hard and dangerous.
Falling short of production can mean punishment by reduced rations
and solitary confinement. As it is, rotten fish is a food staple.
138 88 Berean
Worse, is the phenomenon of child labor in certain areas. A study
reveals that school children in Uzbekistan, who are forced to spend
many months away from home and in the cotton fields, are nearly ail
ill as a result of herbicides.
"Thus, all labor in the Soviet Union is forced labor. The Soviet Constitution
talks about their right to work. But this is not a right. It is a
duty/' -IS 2/22
These conditions seem to be documented now by many individual
Russians who chose to tell. And it goes back to Lenin, who started the
Revolution, but really expanded and executed by Stalin in a very ruthless
way. What is Communist Russia all about? It doesn't appear that
forced labor was in the concept of true communism. Ideally, it did refer
to a society in which all property would belong to the community
and social life would be based on the principle "from each according to
his ability, to each according to his needs." There would be public
ownership of all enterprises, and all goods would be free. But no such
society has existed. And in fact, Marxism-Leninism continues to
develop and evolve in practice since failure to apply its basic principles
to changed circumstances and times would result in errors of dogmatism.
What we are seeing in Gorbachev's new plan is apparently a new
phase of the communist development/evolution process: but it is such
a major change that it is not seen as just "evolution" but "revolution."
But traditional Communist Russia has been a very "cold" and hard
place to live. The great progress that has been achieved in military
might has come as a result of an industrial expansion in the country
during the last 7 decades. All in all, it must have been at the cost of a
tremendous amount of manual labor — cheap labor. This slave labor
may well have been the backbone of the building of this latter-day
northern empire. And Jews held in the Russias for so many years have
undoubtedly paid the price also (a latter-day Egyptian bondage, building
Rameses: but the north country must finally give them up - Jeremiah
31:8; 16:15, etc.).
Thus, the working concept of Communist Russia has been that any
general quantity of Russian people are expendable if it is to the furtherance
of the State. And, "the end justifies the means." Actually, the
Russian people are prisoners of their own country — a far cry from true
communism.
What does Gorbachev have to say about Russia's forced labor? He
has apparently had no difficulties in having to explain these inhumanities.
After all, it is only applicable to "criminals." But having to live
and deal with and justify it really comes without much opposition,
simply because we are living in an age where inhumanities and atrocities
abound everywhere. It is not difficult to find a political entity or
military regime somewhere in the world which has done "crimes against
humanity." Some countries known to be guilty are: Iran (including
during the days of the Shah), Syria, India, Chile, El Salvador, Ethiopia,
88 Berean 139
and Afghanistan (see "Signs of the Times/' - Berean, July 1984).
Many of these the U.S. has and still does support in some way.
Gorbachev does not have to speak to explain: he can simply point
the finger. — C.S.
FRATERNAL GATHERINGS (If The Lord Will)
LAMPASAS, Texas — June 10,11,12 — bro. Ross Wolfe, 1802 Rumley Road,
Lampasas,
Texas, U.S.A. 76550; phone (512) 556-5249.
1988, Hye, Texas Sunday, July 31 — Sunday, August 7
This is an invitation to attend the 1988, Hye, Texas, Fraternal Gathering,
God Willing, for which we are now making preparations. This year's gathering
will be an eight (8) day meeting.
DATE/TIME: The gathering begins at 10:30 a.m. Sunday, July 31 with Memorial
Service, and ends with Memorial Service (followed by lunch) on Sunday,
August 7.
DAILY READINGS/MORNING STUDY CLASS: The readings will be read daily
but not openly discussed. Remaining class time through the week will be
devoted to the study of Hebrews 7 to 11, and chapter 13 (chapter per day),
followed by open discussion.
2:30 P.M. STUDY CLASS: Introductory remarks followed by open discussion
on 2 John, 3 John, Jude, Genesis 10, 11 and Hebrews 12 (in that order).
SATURDAY YOUTH PROGRAM: Information for Sunday School Scholars obtained
from the Youth Superintendent; bro. Jim Phillips, 1002 Ranch Road,
Georgetown, Texas, 78628.
ACCOMMODATIONS:
1. Cabins located on the grounds (no monetary charge).
2. Tent, camper and trailer spaces on the grounds.
3. Motel rooms (at motel rates).
a. Fredericksburg, approx. 25 miles from the grounds.
b. Johnson City, approx. 10 miles from the grounds.
c. Stonewall (very few) approx. 5 miles from the grounds.
We try to meet all accommodation preferences, but are not always able.
MEALS: Served 3 times daily on the grounds. Payments are voluntary. If
you are able to pay, then: Adults = $2.50/day Children = $2.00/day.
FACILITIES: Restrooms and showers are located on the grounds. Towels,
washcloths, bedlinens, pillows and fans are provided if you are not able to
bring these. (All Texas ecclesias should bring extras of these items).
IF YOU ARE PLANNING ON COMING: Then promptly notify us of:
1. All coming in your party or family, indicating each child and
adult. (This request includes all living in Texas as well, regardless of past
attendance).
2. Your accommodation preferences (or plans, if providing your own
accommodations).
3. Transportation needs once you arrive in the Austin-Houston area.
This information is not only needed for accommodation purposes, but
also for general organizing, expectations and meals.
REPLY TO: bro. Carwyn, sis. Carol Smith, 3457 Pine Lane, Deer Park, Texas,
U.S.A., 77536; Phone 1-713-479-6565.
Hoping we will see you at this year's gathering! In Israel's Hope
Bro. Carwyn Smith
NORTHEAST Gathering, LONDON, Ont — Oct. 8, 9 — bro. David Clubb, 42 OneWa
Rd.,
London, Ontario, Canada N5V 2X1; phone (519) 451-4063.
140 88 Berean
One Hundred Years AgO (Continued from page 144)
Temple plans for platform use in illustrations of lectures. At present,
the idea must remain in abeyance.
The plate of Dr. Thomas' portrait got lost in the removal from the
Athenaeum Rooms, Temple Row, to Edmund Street. This is why
the portrait does not appear in recent editions of his "Life." We are
not without hope of replacing the plate by and bye.
***
A second article by bro. Thomas was also printed, entitled, "Elpis Israel's
Wandering Star". It was taken from the "Herald" lor 1853. It mentioned Alexander
Campbell's criticism of Dr. Thomas. Bro. Thomas' remarks are quite
informative —
The Bethanian Professor of "Sacred History" divinity says, that the
Wandering Star of'Elpis Israel'," has "had administerd to him his
second or third baptism," and predicts that the administrator "may
yet dispense to him another into repentance of all his day-dreams
about a returning Lord to the ruins of the old Temple."
We quote the above from the Millenial Harbinger for September,
which has fallen accidentally into our hands. It is another specimen
of its sly hits at Elpis Israel, which being invincible, vexes its editor as
a prick in the eye, and a thorn in his side. Hopeless of effecting
anything against it argumentatively, he shoots his unpointed arrows
at its author with the most convenient secrecy.
"The Wandering Star of Elpis Israel" as he styles us, has been
immersed twice, not three times, as he insinuates; and has no intention
of being immersed again, though the administrator of the
second immersion should sell himself to Bethany for a mess of
pottage!
***
THERE is an interesting article printed from Toronto, Canada, on the subject of
the Jews. The writer dealt with the subject of Jewish prophecy. The article
asked the question, "What is to be the End? (of Jewish expectations)"
***
AGAIN several pages were dedicated to bro. Sulley's answers to various and
sundry questions on the thoughts expressed in his book, "The Temple of
Ezekiel's Prophecy."The questions asked this month were —
1. Do the rivers that run out of the Temple in two streams continue
divided, or are they afterwards united in one stream?
2. How many people will the Temple hold?
3. If the prince of Ezekiel have sons, must they not be his by natural
generation? How then can Christ, who has no such children, be the
prince?
(The answers to these questions make interesting reading, and we believe that
a careful perusal of bro. Sulley's book will be both Informative and spiritually
rewarding. A personal or Bible class study of this book would be of great
benefit to all.)
***
TO further enhance the Christadelphian, 15 pages were given to a section
called 'The Christadelphian Fellow-Labourer", written by bro. Shuttleworth.
This section contained numerous exhortational and expositional Herns on a
wide range of subjects. Some of the subjects presented to the readers were —
Public Bible Reading; Shafts from Dr. Thomas; Answers to Correspondence;
The Original Literature; The Truth's Witnesses; Biblical
Miscellanea; Expository Notes (on the readings); Evidential Abstractions;
Attributes of the Kingdom; Side Glances (the Creation
88 Berean 141
chapter); Confusion of Tongues; At the Grave; Fraternal Correspondence;
Christ's Mark on the Earth; The Apostolic Ecclesias.
(Each of these items was based on a great number of aspects of the Truth.
They would be of great interest to the readers, especially for those who had
just accepted the Truth.)
***
THERE was a section included in the magazine that ran six pages, entitled,
'The Jews and Their Affairs". Among several thoughts were these remarks —
PALESTINE COLONIZATION: One hundred Jewish families established
in Jerusalem have formed themselves into a society, under
the title of "shalom," with the object of founding a Jewish
agricultural colony in the vicinity of the Holy City.
THE STUDY OF HEBREW: A revival of the study of the Hebrew
language and literature is taking place in the United States. This,
says the Jewish World, is in great measure due to the efforts of Prof.
Harper, of the Institute of Hebrew, Connecticut. A Correspondence
School of Hebrew is in successful operation. The Prof, writes
that this organization "now in operation for six years has over 600
members, several of whom are in England and Ireland."
Added to these thoughts were the following words —
It seems fitting that a revival of the Hebrew tongue should accompany
the revival of the Hebrew race.
Other subjects were —
THE ROTHSCHILD SCHOOL IN JERUSALEM:... limited in its
accommodation, the school was attended in 1887 by about 180
pupils. The pupils are of all nationalities: the native Sephardim
speak the Judeo-Spanish of Turkey; the Ashkenazim, the "Judischdeutsch"
of Poland. The Moghrebs (in which term are comprised
the Jews of Northern Africa) speak the Moorish Arabic; those from
Greece and Albania, modern Greek; those from Georgia, Circassian;
and those from Persia, Afghanistan, and Bokhara express
themselves in corrupt Persian. But the common link, which binds
together these Jews of so different origins, is Hebrew.
(It was exciting times for the Brotherhood, as they could see the desire of the
Jews to return to Palestine beginning to grow. Colonization, schools, study of
Hebrew were all signs of Israel's stirrings, as prophecied by Ezekiel. This seedlike
regathering was taught by Dr. Thomas from scripture a number of years
earlier and the brethren looked forward to Its commencement. We of this
generation, have seen this simple regathering develop into a Jewish nation,
and Russia, according to God's Word, perched to invade the land brought back
from the sword. These are the times the whole Brotherhood have been waiting
for, and which will culminate in Christ's coming. Are we truly ready?)
***
BRO. Roberts' editorial consisted of a consideration of world events. The
events he mentioned and the comments he made are self explanatory —
The great event of the month has been the death of the German
Emperor, King William of Prussia.
The papers are, of course, full of panegyric of the late king, and the
particulars of his life. These are outside of the immediate sympathies
of those who are waiting for God.
The work has been finished in our generation by the energy and
capacity of Bismarck and Moltke, under the shadow of the iron
king, who has just gone to his fathers amid unexampled funeral
honours. The result has been to cripple Austria and France, the
military props of Papal claims in centuries past; and to deliver out of
Papal hands every soul wishing to question their authority and set
up another rule of conscience.
142 88 Berean
Think of the Bible being sold in Rome! This is the symptom and
index of the work of Providence, done by the dead Emperor; for
with no iron William, there would have been no scope for an iron
Bismarck and a strategical Moltke; no prodigious well-manoeuvered
Prusso-German army; no humbling of Austria and France in
the dust; and no Bible selling in Rome. The last vestige of the Papal
power to make war against the saints is gone.
This work accomplished, he is taken out of the way that another
work of equal importance may not be hindered, and that is, the
death of the sick man. This man has been dying a long time. A study
of history the past 50 years will show how his political dissolution
has been nearly accomplished. It has been a series of military disasters
and encrouchments at the hands of her neighbours, and especially
his northern neighbour, the Russian, followed and aggravated
by internal misgovernment. .. Turkey has reached the point at
which the next sharp military collision must in all probability prove
fatal — in all events so far as power over the holy land is concerned.
***
DIFFERENT Bible Lectures —
"Is the Devil of the Bible a Superhuman Being"
"What Paul Preached Among the Gentiles, as the Unsearchable
Riches of Christ"
"Husband and Wife"
"The Lamb and the Lion, or Christ of the Past and Christ of the
Future"
"The Jews God's Witnesses of the Truth of the Bible"
"The Days of Noah and Lot as Characteristic of the Day of
Christ's Coming"
"The Bride the Lamb's Wife: Her Development; Her Robes of
Righteousness; the Marriage Feast"
"Paul's Teaching on the Resurrection — 1 Cor. 15 — Eternal Life
Eternal Union with God"
"Old and New Testament: Teaching in Reference to God, the
Holy Spirit and Jesus Christ; Subversive of both Trinitarianism
and Unitarianism"
"The Overthrow of the Gentiles: The Establishment of the
Kingdom of God on Earth"
March Answers — "Faith"
1. Patience (Rev. 13:10)
2. Great (Matt. 8:10)
3. Be (Matt. 9:29)
4. Men (2 Thess. 3:2)
5. Sin (Rom. 14:23)
6. Finished (2 Tim. 4:7)
7. Shield (Eph. 6:16)
8. Shipwreck (1 Thess. 1:19)
9. Woman (Matt. 15:28)
10. Titus (Tit. 1:4)
11. Law (Gal. 3:12)
12. Virtue (2 Pet. 1:5)
13. Breastplate (1 Thess. 5:8)
14. Prayed (Luke 22:32)
15. Prayer (Jam. 5:15)
16. Mustard (Matt. 17:20)
17. Increase (Luke 17:5)
S8Berean
18. Charity (Tit. 2:2)
19. Hearing (Rom. 10:17)
20. Whole (Mark 5:34)
21. Baptism (Gal. 4:5)
22. Stand (2 Cor. 1:24)
23. Deputy (Acts 13:8)
24. Substance (Heb. 11; 1)
25. Abraham (Rom. 4:12)
26. End (Heb. 13:7)
27. Works (Jam. 2:26)
28. Fast (1 Cor. 16:13)
29. Service (Phil. 2:17)
30. Poor (Jam. 2:5)
31. Unity (Eph. 4:13)
32. Wavering (Jam. 1:6)
33. Report (Heb. 11:39)
34. Grace (Eph. 2:8)
35. Perfect (Jam. 2:22)
36. Household (Gal. 6; 10)
37. Exceedingly (2 Thess. 1:3)
38. Author (Heb. 12:2)
39. Continue (Col. 1:23)
40. Trial (1 Pet. 1:7)
41. Righteousness (Rom. 4:5)
42. Righteousness (2 Tim. 2:22)
43. Precious (2 Pet. 1:1)
44. End (1 Pet. 1:9)
45. Depart (1 Tim 4; 1)
46. Sound (Tit. 1:13)
47. Denied (Rev. 2:13)
48.Ovecometh(lJn. 5:4)
49. Reprobate (2 Tim. 3:8)
50. Unfeigned (2 Tim. 1:5)
143
One Hundred Years Ago
WITH the new layout format for the Christadelphlan, bro. Roberts1 was printing,
Including the cover and Inside notes, 64 pages of material. With this enhancement
of the magazine, there were more articles Included with the regular
inserts. As usual, bro. Thomas1 articles began the basic body matter each
month. This month's article was entitled, "The Clergy — Ancient and Modem"
(from the Herald, 1851).
***
ON both the inside front cover and the Inside back cover, bro. Roberts continued
to answer correpondence that he had received on various questions. The
points he covered were Interesting for they covered many subjects. For example—
Bro. Sulley has the idea of some day publishing large copies of the
(Continued on page 141)
ISLE PUZZLE "HOUSE/DWELLING PLACE"
1. Fir trees are house
2 ofBashan
3 . . . . house are many mansions
4. Ecdesia in their house
5. Assaulted the house o f . . .
6. Came to house of Mary, mother of John
7. High hills are their refuge
8. Abode in no house, but in tombs
9. Laid sick in Peter's house
10. Entered into his house, he gave no
water
11. Lieth under shady trees
12. Dwelt 2 whole years in own hired house
13 brethren in Laodicea
14. His house joined hard to synagogue
15. Make their houses in rocks
16. Enquire in house o f . . . for one
called Saul
17. This is house of God
18. Being in Bethany in house o f . . .
19. lives in King's palaces
20. House o f . . . , firstfruits of Achaia
2 1 . . . . made him great feast in own house
22. Seek their meat from God
23. Jesus came into the . . . house
24 Cyreanean, compelled to bear Jesus'
cross
25. Foxes have . . .
Ahab ]
Behemoth 1
Bethel 1
Bulls 1
Conies 1
David
Eagle
Elisha
Ezeluel ]
Father's
-iaman
Holes
Horse
Israel
Israel
ason
esus
ob
osiah
udas
2 6 . . . . received him into her house
27 had light in their dwellings
28. He arose & departed to his house
29. Lost sheep of house o f . . .
30. Entered into house of Zacharias, saluted
Elisabeth
31. Today I must abide at thy house
32. Plays in the sea
3 3 . . . . went up upon housetop to pray
34. Go shut thyself within thy house
35. Hath not where to lay his head
36.1 builded me houses
37. Brickkiln at entry o f . . . house in
Tahpanhes
38. House I have made the wilderness
3 9 . . . . abideth not in house forever
40. His sons went & feasted in their houses
41. Gallows standeth in house o f . . .
42. He break down houses of Sodomites
43. Paweth in the valley
4 4 . . . . sat in his house & elders with him
45. Her house was on town wall
46. Pulled Lot into the house
47. Ark of God remained in his house
48. Makes her nest on high
49. Came into his house heavy & displeased
50.1 dwell in house of cedars
Justus
Legion
Levi
Leviathan
Lions
Martha
Mary
Obeaedom
Paul
Peter
Peter
Pharaoh's
Priscilla & Aquila
Rahab
Ruler's
Salute
Servant
Sick of the palsy
Simon
Simon
Simon
Solomon
Spider
Stephanas
Stork
2 angels
Wife s mother
Wild Ass
Wild Goats
Zaccheus
imomk%tom-km*><*m*) Printed in ft» USA
tub· to bio. Ray Hodgea. 2 Emly 8L, Eapafanoa, W. AuefraKa 6460
USA tub· to bro. Max McLaren, 8008 Junk» Stratf, Houaton, Taxaa, USA 77012
Brttah and Canadkvi tub·, ate., to bro. David C M * , 42 Oiaida Rd., Loridon. Mario,
Canada NSV 2X1
144
VOL 77, NO. 5, ISSUE 785 MAY, 1988
The Berean
Christadelphian
A monthly maganne devoted wholly to the exposition and defense
of the Faith once for all delivered to the Saints, with the object of
helping to make ready a People prepared for the coming of the
Lord. Opposed to the unscriptural teaching of the papal and
protestant churches of the world.
Please send all Berean communications to:
Bro. David Clubb, 42 Oneida Rd., London, Ont. Canada N5V 2X1
'They received the Word with all readiness of mind and searched
the Scriptures daily, whether those things were so.
Therefore many believed" -Acts 17:11
ECCLESIAL NEWS: San Angelo 146
Fraternal Gatherings: Lampasas, Hye, London 146
DR. THOMAS' TRAVELS (continued) 147
STUDIES AND THOUGHTS: (bro. Thomas)
Ye Must Be Born Again 149
NEARER THE CRISIS (bro. Roberts) 151
IF I MAY BUT TOUCH HIM (bro. Growcott) 157
OCCUPY TILL I COME (bro. D. Newcomer) 165
CURRENT EVENTS FULFILLING PROPHECY:
MIDDLE EAST: Strife Continues Between the Yemens;
THE ILLEGAL DRUG CRISIS: Losing The War 172
April Answers: "House/Dwelling Place" 179
100 YEARS AGO:
'Notes'; Dr. Thomas on 'Belief; Evolution; Prospects of the Holy
Land; Jews and Their Affairs; Different Bible Lectures 180
Bible Puzzle: "Who Said?" 180
We are anxious to send the Berean free to any desiring it. Do not hesitate to
request it. If you know of any who might like it, please send us their names.
Anything herein may be used freely by any one in any way. No credit needed.
CHRIST IS COMING SOON AND WILL REIGN ON EARTH
Ecclesial News
SAN ANGELO, Tex.—Memorial 11 am. For meeting places contact bra. Gary Smith,
Box
447, Blackwell, Texas, U.SA. 79506; phone (915) 282-3829.
LOVING greetings to the Brotherhood.
Once again we find that we are well overdue in reporting our news.
We have had the pleasure of being visited in the past year by bro. John
and sis. Gerry Osborne, from Arvada, Colo., and bro. Carwyn and sis.
Carol Smith, from Deer Park, Texas.
We in this part of the Vineyard have begun a Sunday Morning study
of Dr. Thomas' Faith in the Last Days. His example of faithful study has
challenged us to overcome our worldly environment. It is a constant
struggle as the last days are upon us.
We have been rotating our Sunday Memorial meetings between the
homes of bro. and sis. Nick Mammone, in San Angelo, and bro. and sis.
Gary Smith, in Blackwell.
We're saddened by the falling asleep in Christ of bro. Bill Edwards,
who has been so closely associated with our ecclesia.
In the bonds of the Truth, — bro. Gary Smith
MAN'S purpose and destiny is to give pleasure to God. When we are
pleasing Him, we are in harmony with the universe and eternity. Any
human being whose life's desire is not pleasing God is an abortion and a
failure, and must be eliminated from God's universe, A life whose central,
basic, guiding principle is not the desire, intention and effort to
constantly give God pleasure, is an empty, sterile, dead life—a tragedy
of blind folly and lost opportunity. Pleasing God and being in harmony
and communion with His love is man's highest possible joy and happiness.
A "successful" life is one in which every moment is consciously
devoted to giving God pleasure. He has plainly said what He desires,
and it consists mainly of a certain character, attitude and frame of
mind. Certainly, there are specific things to be done, and to be not
done, but though the acts themselves are important, the motive and
purpose that lie behind them are more important. The motive of everything
we do must be thanksgiving and love and joy in the marvelous
beauty of holiness that God's glory has revealed to poor, weak, mortal,
perishing man. There is no joy and peace remotely comparable to the
assurance that we are striving to the very best of our tiny little ability
to please God every moment. —G. V.G.
FRATERNAL GATHERINGS (If The Lord Will)
LAMPASAS, Texas — June 10,11,12 — bro. Ross Wolfe, 1802 Rumley Road,
Lampasas,
Texas, U.S.A. 76550; phone (512) 556-5249.
HYE, Texas — July 31 to Aug. 7 — bro. Carwyn Smith, 3457 Pine Lane, Deer Park,
Texas,
U.S.A. 77536; phone (713) 479-6565.
NORTHEAST Gathering, LONDON, Ont — Oct 8, 9 — bro. David Clubb, 42 Oneida
Rd.,
London, Ontario, Canada N5V 2X1; phone (519) 451-4063.
"THE BEREAN CHRISTAOELPHIAN (ISSN 0199-4131) is published tor $5.00 per
year Dy Max McLaren, 8006
Junius Street, Houston, Texas, U.S.A. 77012. Second-class postage paid at Houston,
Texas, U.S.A. 77201.
POSTMASTER: Send address changes to THE BEREAN CHRISTAOELPHIAN, 8008
Junius Street Houston,
Texas, U.S.A. 77012."
14£ 88 Berean
Dr. Thomas' Travels
(Continued)
We have little hope of influencing politicians by reason
and testimony in relation to divine affairs. Their minds are
so sensualized by their trade that they have no relish for heavenly
things. Yet after all politicians are the very men that
ought to interest themselves in the things of the kingdom of
God; for it is an element which, when introduced into the
world, will derange all their speculations. It will destroy the
"balance of power," and turn the scale against them. Ought
they not to prepare themselves to meet this peril, to prepare
some offset for the emergency? But what can they do? It is
too high, their legislation cannot reach it! The kingdom will
come; and they cannot prevent it; yes, and when it comes,
"it will break in pieces and consume" all antagonist dominions,
and convert all these republics into kingdoms for the
Saints.
Perhaps the discussion of these things in the political
arena of the Capitol might arrest the attention of some of the
more soberminded of the legislature. It was thought it would
and that we had better consent to make application for the
use of the Hall of Delegates for a course of lectures on such
subjects as could not fail to interest the intellectual, and under
covert of which the gospel of the kingdom might be insinuated
into their understandings. We waived therefore our
disinclination to concern ourselves with politicians and their
assemblies, and consented to make application in the usual
form, having but little expectation that our request would be
complied with. Two of our friends arranged the matter, and
the result became public in the Whig* of March 20, through
the following announcement:
COMMUNICATION FROM JOHN THOMAS
The following unique and characteristic communication
was presented by Mr. August from Dr. John Thomas.
To the Honorable Speaker and the Members of the
House of Delegates of Virginia:
Your petitioner, John Thomas, M.D., of this city, lately
returned from a tour in Europe, respectfully solicits the use
of the Hall of the House of Delegates at the hour of 7Vi P.M.,
in which he purposes to deliver three Lectures (free) upon
the following subjects:
*Whig — A political party; later in U.S.A. the Republican Party.
88 Berean 147
First Lecture,
NEBUCHADNEZZAR'S IMAGE, or the Empire now rising
in the Old World, and the destiny of the Kingdoms of
Europe.
Second Lecture,
GOG AND MAGOG, or the Image Empire proved to be
the Russian, whose Autocrat will be the Emperor of Germany.
Third Lecture.
THE UNCLEAN SPIRITS LIKE FROGS, or Austria, the
Pope and the French powers, in relation to the present and
the future.
Mr. August moved that the use of the Hall be granted to
him for the purpose specified. It was opposed by Messrs.
Crutchfield and Patrice, but the motion was agreed to.
In the same journal the editor very courteously invited the
attention of his readers to the proposed lectures in the following
paragraph:
"DR. JOHN THOMAS.-By reference to the Legislative
proceedings of yesterday, it will be seen that the use of the
Hall was granted to this gentleman to deliver a series of lectures
upon a variety of interesting subjects, such as Nebuchadnezzar's
Image, Gog and Magog, the Frogs, etc. As the
Lectures are free to the public, we anticipate a full attendance.
A satisfactory elucidation of these mysterious and perplexing
questions must afford very general pleasure. The
first lecture takes place tonight."
The first lecture was respectably attended both in number
and persons, and from the interest that seemed to exist, we
augured a considerable increase on the succeeding nights.
But circumstances seemed likely to prove untoward. For one
night there was a general invitation to the members of both
Houses to attend a party at the Governor's; on another, the
rain prevented our meeting at all; and upon all the nights the
Convention met at the same hour to make speeches about
the proposed Constitution for the State, for their constituents
to read at home. Added to all this, there was some
Signora, or Madami gella, to tune her chordae vocales at the
theater for the entertainment of the lovers of song.
Now Honorable Members, whether grave Senators or
worthy Delegates, are little proof against such temptations
as these. What chance of their regard had Nebuchadnezzar's
Image, Gog and Magog, the Unclean Spirits, and the signs of
the times, in competition with the "honor" of being at the
148 88 Berean
Governor's, the hearing of political declaimers, or the warblings
of "a divine songstress" from Italy! The listening to
the words of Jehovah by the prophets of Israel is nothing to
such delights, such intellectualities, as these? Instead, therefore,
of having a crowd of lawgivers to give ear to the politics
of a higher law than their's, we had to speak to a minority of
the class, and to be comforted with the fact that the Legislature
of Virginia contains some members who feel more interest
in the prophets than in the amusements of the world.
(To be continued, Cod willing)
Studies and Thoughts BY BROTHER JOHNTHOMAS
YE MUST BE BORN AGAIN
"Except a man be born again, he cannot
see the Kingdom of God"—John 3:3.
To be born again, as the Lord Jesus expounds it, is to be
"born of the water and of the spirit," as it is written—
"Except a man be born out of (ex) water and of the spirit,
he cannot enter into the Kingdom of God" (John 3:3-10).
The New Birth, like the old one of the flesh, is not an abstract
principle, but a process. It begins with the begettal and
ends with the having been born. A son of God is a character,
which is developed out of the "incorruptible seed" of God
sown into the fleshly table of the heart (Matt. 13:19).
When this seed, or Word of the Kingdom, is received, it begins
to work in a man until he becomes a believer of the Truth.
When things have come to this pass, he is a changed man: he has
acquired a new mode of thinking; for he thinks in harmony
with the thoughts of God as revealed in His law and testimony.
He sees himself, and the world around him, in a new light. He
is convinced of sin, and experiences an aversion to the things
in which he formerly delighted.
His views, disposition, temper, and affections are transformed.
He is humble, childlike, teachable, and obediently disposed; and
his simple anxiety is to know what God would have him to do.
Having ascertained this, he does it; and in doing it, is ffborn
out of the water." Having been begotten by the Father by the
Word of Truth, and born of water, the first stage of the process
is completed. He is constitutionally "in Christ."
When a child is born, the next thing is to train him up in the
way he should go, that when he is old he may not depart from
it. This is also the arrangement of God in relation to those who
are born out of water into His family on earth. He disciplines
and tries them, that He may "exalt them in due time."
Having believed the Gospel and been baptized, such a person
is required to "walk worthy of the vocation," or calling, "where88 Berean 149
with he had been called" (Eph. 4:1), that by so doing he may be
"accounted worthy" of being "born of spirit," that he may
become "spirit," or a spiritual body, and so enter the Kingdom
of God, crowned with "glory, honor, incorruptibility and life."
When, therefore, such a believer comes out of the ground by
a resurrection from among the dead, the spirit of God, worked
by the Lord Jesus, first opens the grave and forms him in the
image, and after the likeness of Christ, and then gives him life.
He is then an incorruptible and living man, "equal unto the
angels," and like them capable of reflecting the glory of Him
that made him.
This is the end of the process. He is like Jesus himself, the
great exemplar of God's family, born out of water by the moral
power of the Truth, and out of the grave by the physical power
of spirit; but all things of God through Jesus Christ the Lord.
In the way described, sinners are transformed into saints—and
it is the only way, their conversion being the result of the transforming
influence of "the testimony of God." Those who are
ignorant of "the law and the testimony," and who yet claim to
be saints, and "teachers of divine mysteries," may demur to this
conclusion. But truth knows no respect of persons, and while
the Oracles of God declare that men are "renewed by knowledge,"
and "alienated from the life of God through ignorance,"
I feel entrenched impregnably in the position here assumed.
According to the constitution of the human intellect, the
knowledge of truth must precede the belief of it. There is no
exception to this. If cases be cited as exceptions, the faith is
spurious, and not that with which God is pleased. It is credulity,
the faith of opinion, such as characterizes the spiritual
philosophy of the age.
Lastly, the act demanded of a renewed sinner by the constitution
of righteousness, that he may be inducted into Christ,
and so "constituted the righteousness of God in him," is a burial
in water into death. The energy of the Word of Truth is twofold.
It makes a man "dead to sin" and "alive to God."
Now, as Christ died to sin once and was buried, so the believer,
having become dead to sin, must be buried also, for after
death, burial. The death and burial of the believer is connected
with the death and burial of Christ by the individual's faith in
the testimony concerning them. Hence, he is said to be "dead
with Christ," and to be "buried with Christ." But how buried?
"By baptism into death," saith the Scripture (Rom. 6:4).
But is this all? By no means; for the object of the burial in
water is not to extinguish animal life, but, by preserving it, to
afford the believer scope to "walk in newness of life," moral and
intellectual. He is, therefore, raised up out of the water. This
action is representative of his faith in the resurrection of Jesus;
and of his hope that, as he had been planted with him in the
similitude of his death, he shall hereafter be also in the likeness
150 88 Berean
of his resurrection (Rom. 6:3-11), and so enter the Kingdom
of God. To such persons the Scripture saith—
"Ye are all sons of God in Christ Jesus through the faith."
And the ground of this divine relationship is thus assigned—
"For as rmny of you as have been baptized INTO Christ
have put on Christ, and if ye be Christ's, then are ye the seed
of Abraham,and heirs according to the promise" (Gal. 3:26-29).
They have thus received the spirit of adoption, by which they
can address God as their Father Who is in heaven.
Nearer the Crisis
BY BROTHER ROBERT ROBERTS
Every breaking of bread brings us one week nearer to the
great crisis so vividly brought before us in the vision of Nebuchadnezzar's
image, which we have had under our attention
during the last week, in our daily readings. It is nearly 3,000
years since Daniel said to Nebuchadnezzar, "Thou art this
head of gold." The things that were at that time matters of
prophecy are now nearly all in the past. The golden empire
of Babylon; the silver empire of the Medes and Persians; the
brazen dominion of the Greeks; and the two-legged iron
power of imperial Rome are all affairs of history. We stand
in the days of the clay and iron feet—the day when the
Europe-ruling, ancient, iron Rome is a divided and weakened
mass of independent sovereignties; and we are living latevery
late in these days—at the end of them, in fact, as we
know from the other visions and many contemporary facts,
such as the complete disappearance of the coercive power of
the Papacy. We stand on the verge of the catastrophe represented
by the destruction of the symbolic image. We live in
the era of the Lord's appearing to destroy all the kingdoms
of men, and set up that one universal dominion of which
there will be no end.
It is profitable to realize one fact. During all these centuries,
the vision of Daniel has been slowly and surely working
itself out in the affairs of men, without our assistance—yea,
without our existence. When Daniel stood before Nebuchadnezzar
you might have searched the measureless universe
round and you would not have anywhere found the persons
who are assembled here this morning. Five hundred years
afterwards you might have renewed the search with no greater
success. A thousand years—two thousand years afterwards,
we were still unborn; yet the hand of God was slowly
writing on the page of history the record of His purpose ac88 Berean 151
complished. Does this not enable us to feel how unnecessary
we are to God: how certainly His word will come to pass independently
of us? Yet we must not shut our eyes to the importance
of our own relation to the matter. Our turn has
come at last: here we find ourselves at the most interesting
period of the entire vision; called in the grace of God to be
hearers of the joyful sound, with a view to our being "doers
of the word" and heirs of the glorious kingdom about to appear.
In this position, it is of the first consequence that we
seek to gauge our prospective relations.
When the moment arrives at which it will become clear
that the great culmination of the vision has begun—when it is
announced that the Lord is actually in the earth, the anxiety
that will press itself home with overwhelming force on every
mind will be, "What is my individual relation to the crises?"
"Am I favorably connected with the great matters about to
be transacted?" It will be evident by a moment's thought
that mere intelligence in the signs of the times will not be of
great value in the dreadful situation. The signs of the times
are valuable only as indications of the approach of something.
It is the something whose approach they indicate that
is the standard of our position amid the closing scenes of the
Gentile times. What is that something?
Brethren and sisters, it is a kingdom of heaven that is coming;
a kingdom founded upon the principles of God in contrast
with those now recognized among men; a kingdom not
of this world. Who will be admitted to it? Only those who
belong to it in the sense of partaking of its principles, and being
prepared by the present individual operation of these
principles for the political enforcement of them, which is to
characterize the operation of the kingdom of God. This fact
is made abundantly evident in the New Testament. Jesus
speaks of many who will come to him in that day, seeking
admission, to whom he will say, "I never knew you." The
reason of their rejection he discloses in the words, "Not
every one that saith unto me, Lord, Lord, shall enter the
kingdom of heaven, but he that doeth the will of my Father
who is in heaven." Hence the great question of the hour,
when the Lord has come, will be, "Have I acted in harmony
with the principles on which the kingdom of heaven is to be
set up?" The Lord will have no use for us, unless our wisdom
be according to his standard. Many men are wise according
to this world, whose wisdom will turn into great
folly under the scrutiny of the Lord. Kings and captains;
152 88 Berean
bishops and great men; professional men and merchants
grown rich, with their much honoring of each other, and
their much provision for their own well-being, and their neglect
of the poor, and their despising of the Word of God,
will appear, in the dread and confusion of that day as the
greatest of fools; and so will all professors who have caught
up and acted out their worldly-wise principles. The only
men who will appear wise will be those who have made themselves
fools and poor for Christ's sake, who have incurred reproach
and poverty in the carrying out of the work he has
given his servants to do in his absence, in the sounding
abroad of his name, and the comforting of his brethren and
the succoring of his poor.
In view of that time to which we shall all presently stand
related, whether we live or die, let us glance at the principles
of the kingdom of heaven as brought before us in the portions
of Scripture read this morning. The kingdom is not of
this world. Christ said, "I am not of this world:" the application
of which is brought home to us in the words of Paul:
"Be not conformed to this world, but be ye transformed in
the renewing of your mind/' Let us look at the principles
which distinguish the accepted of God from the present evil
world in all its departments.
First, turn to the reading from Job. There we find Job
saying "I abhor myself and repent in dust and ashes." Here
we have one of the first principles of the kingdom of heaven.
Remember who Job was. God said of him, "There is none
like him in the earth, an upright man that feareth God and
escheweth evil." Yet he says, "I abhor myself in dust and
ashes." He had just had a glimpse of the Divine majesty, and
as in the similar case of Daniel (10:8), all his beauty in him
turned to corruption. He was overpowered by the sense of
the inferiority and uncleanness of human nature created
within him by his vision of the glory of the Divine nature.
Now, though we are not permitted to see this glory with the
eye, we have so much recorded pertaining to it, that with due
attention to what is written, we may easily attain the same
profound sense of worthlessness and insignificance. We must
attain to this if we are to enter the kingdom of God. It is
one of the first things exacted of such. "Thus saith the High
and Lofty One that inhabiteth eternity, to this man will I
look, the man that is broken and contrite in heart, and that
tembleth at My Word." It is written, the fear of the Lord is
the beginning of wisdom. The fear of the Lord produces a
88 Berean 153
strong sense of self-abasement where it is effectual. It is a
logical result; for where a man adequately apprehends the
greatness and majesty of God as the SELF-EXISTENT and
the Creator of all, he will easily realize how little he is in himself,
and how inferior as a piece of earthly defiled animal
mechanism. The mind that is equal to the grasping of the
glory of God will readily feel the dishonor of man. This
sentiment is the first characteristic of the family of God. It
is enunciated with emphasis in every part of the Scriptures.
Jesus declares that except a man humble himself as a little
child, he shall in no case enter into the kingdom of God.
Peter and James both quote Solomon's declaration that "The
Lord resisteth the proud, but giveth grace to the humble." It
is written many times, that He knoweth the proud afar off;
that those who walk in pride, He will abase; that he that exalteth
himself shall be brought down; that the meek and the
lowly, and the modest, and the child-like, and the humble He
will receive, approve, bless, honor, and exalt.
This is, in fact, the distinguishing feature of the principles
revealed from heaven, as contrasted with those that originate
in the thinking of man. This is seen and felt by those who
intelligently advocate the latter. There is a good illustration
of it in a recent magazine article, in which the teaching of
Christ is opposed explicitly on this point. The writer argues
that self reliance is the root of all nobility and virtue, and
that because Christianity inculcates self-abasement, it is an ignoble
and demoralizing religion. The writer is a believer in
human immortality and innate human excellence. This explains
his insane opposition to the most true and (in the true
sense) philosophical religion of Christ. Any man with a practical
knowledge of human nature, unobscured by the false
sentiments generated by false philosophy, will be prepared
heartily to endorse the declaration of the New Testament,
that in the flesh dwelleth no good thing; and to admire the
foundation principle of the Gospel system—the glory of the
Creator, and the humiliation of poor man.
Suffice it on the present occasion to realize that at the approaching
reappearance of Christ, no man need go before
him with the expectation of his approbation who is not supremely
characterized by this first principle of the house of
God—personal smallness in his own esteem, and a "minding
not high things, but condescending to men of low estate"
(Rom. 12:16). It need not be said how totally different is
the state of things prevailing in society around us. Our dan154 88 Berean
ger is great from this circumstance. We are apt to catch the
spirit of the world in all the haughtiness and mightiness of
carriage that is to be seen everywhere, and to be ashamed of
the sobenless and smallness and rationality that belong to
the profession of the truth. Let us beware. The truth calls
us to "live soberly, righteously, and godly in this present
world." Any other life will make our destruction certain,
when we come to stand before that Judge, who is no respecter
of persons.
The second reading brings before us the next family characteristic
of the sons and daughters of God. "Unto Thee will
I cry, . Lord, my Rock; be not silent to me." David, the
man after God's own heart, was a man of prayer; so was
David's Son and Lord, who frequently retired from the
crowd that thronged around him, and in some cases "continued
all night in prayer to God" (Luke 6:12). It is a standing
precept of his house "to pray to God without ceasing,"
whose house are we IF we continue steadfast in the faith and
obedience to Him. And it is natural for sons of God to pray,
for as sons of God, their first love is the love of God—not a
feeble, moderate love, but a love of the sort expressed by the
words, "with all thy strength, soul, and mind." This being
their love, it impels them, as all love does, to intercourse with
its object. Their fears impel them in the same direction: for
they have fears, as David had, and Jesus in the days of his
flesh had. The triumphs of the enemy and their own experience
of evil, and the awful greatness of God, make them
afraid, and drive them to prayer. This mixture of love and
fear gives earnestness to their prayers, and hope makes the
light to shine. The men that Jesus will summon around him
in the work of God will be men of prayer—not praying men
in the mechanical sense, like Mohammedans and Papists, but
men in whom ripe reason, acting on the facts revealed in the
Word of God, has brought forth its fruits of daily and hourly
incense to the Most High. None else need hope for acceptance.
This is the fact to be looked at and applied now.
Let everyone fall back on self-examination. If we come
short in this matter, let us not give way to dejection and
hopelessness. Let us rather take courage from the other fact
exemplified in both the Scriptures read, and indeed in all the
Scriptures continually—that "there is forgiveness with God."
"He that confesseth his sins and forsaketh them shall have
mercy." To neglect prayer is a sin, because it is a transgression
of the law which commands us to pray. If any man con88Berean 155
victs himself secretly of this neglect, let him put an end to his
neglect, let him forsake his sin; let him "pray always, and not
faint," as Jesus taught at his first appearing. In everything
giving thanks, for this, says Paul, is the will of God concerning
us.
In the third portion read, we have another point illustrated.
Jesus is brought before us in the attitude of "having
compassion on the people," and ministering to their need,
and in this, as in everything else, we have to remember that
it is written, "He hath left us an example that we should follow
in his steps/' Mercy is one of the greatest attributes of
the Almighty. "Merciful" was the reported characteristic of
the kings of Israel (1 Kings 20:31); it is the quality of the
kings of the future age. Without mercy a man is without
hope, whatever his intellectual attainments: "he shall have
judgment without mercy that showeth no mercy" (Jas.2:13).
On the other hand, the accepted of the future age are described
as "the merciful." "Blessed are the merciful, for they
shall obtain mercy," (Matt. 5:7). "To the merciful man,
Thou, . Jehovah, wilt shew Thyself merciful" (Psa. 18:25).
Kindness, forbearance, magnanimity, patience, are characteristics
that belong to the house of God, and must be cultivated
by those who hope to be accepted by the Lord of mercy
in the coming day of his glory. In the day of his humiliation,
he showed these qualities in the highest degree, and we are
poor disciples if we cannot show our discipleship in our compassionateness
as well as in our knowledge. The Lord's example
is also useful in exhibiting compassion in practical
manifestation. It is easy to say "Poor thing!" What williyou
do? That is the question. The Lord not only had compassion
on the multitude, but he made them sit down, and supplied
them with food. Are we his disciples if we say "Be ye
warmed and filled," but give not those things that are needful?
It may be said "We have not so much in our power as
he had." True, but we shall be held responsible for what is in
out power. We are only stewards of the manifold grace of
God, and the day will come, though it linger, when we shall
have to give an account thereof. The criticisms or commendations
of our brethren we may escape or be misled by, but
the judgment-seat is at the end of the journey, where there
is no escape.
These are some of the principles upon which the approaching
kingdom of God will be founded. Now is the
time to be leavened with them in the diligent attendance
156 88Berean
thereon in the reading of the Word of God and prayer. Let
us take care that we waste not the time in barren disputation,
in which the old man and not the Lord Jesus is served. Let
us take care, lest after much profession and preaching and
contention, the Lord Jesus stand suddenly on the earth in
this latter day to say to us, "I know you not. Ye have called
me, Lord, Lord; but ye have not addicted yourselves to the
obedience of my commandments. I have no use for you in a
kingdom to be conducted on principles to which ye have
proved yourselves reprobate. Depart from me, ye cursed."
Let us rather be of those who, serving him in deed and in
truth, under however much odium, will be addressed in the
cheering words, "Ye have been faithful in a very little; enter
ye into the joy of your Lord."
If I May But Touch Him
BY BROTHER GILBERT QROWCOTT
"Behold a gluttonous man and a witiebibberr—Luke 7:34
We are apt, in our fancy, as we read the story of Jesus, to
envision a quiet, majestic figure slowly traveling about Judea
and Galilee with respectful throngs following him, a person at
least of general respect, if not of wholehearted general approval.
But this is not the true picture. Multitudes thronged him, truly.
But they were not the 'respectable' people. The respectable people,
unless they were of exceptional courage, came secretly at
night, like Nicodemus, if they came at all. The respectable people
whispered, as they viewed his simple followers—
"Behold a glutton and a winebibber: a friend of publicans
and sinners!" (Luke 7:34).
The "respectable*' were afraid to be associated with him, for—
"The Jews had agreed already that if any man did confess
that he was Christ, he should be put out of the synagogue."
And because the man who was born blind confessed him, they
did cast him out. The respectable people could say, with triumphant
contempt (John 7:48-49)—
"Have any of the rulers or the Pharisees believed on him?
but this people who knoweth not the Law are accursed."
And it is further recorded (John 12:42),
"Nevertheless among the chief rulers also many believed
on him; but because of the Pharisees they did not confess him,
lest they should be put out of the synagogue: for they loved
the praise of men more than the praise of God."
It is clear that to confess him meant ostracism from respectable
society. As Isaiah tells us (53:3), he was not only rejected,
but despised—
"A reproach of men, and despised of the people" (Psa. 22:60).
88 Berean 157
"Him whom man despiseth, him whom the nation abhorreth."
He, no less than Paul (1 Cor. 4:12-13), was—
"Reviled, defamed, made as the filth of the world, and the
offscouring of all things."
And those that followed him were told to expect the same—
"If they have called the master of the house Beelzebub,
how much more shall they call them of his household?"
"Blessed are ye when men shall revile you for my sake."
But—
"WOE unto you when all men shall speak well of you!" * · ·
In Mark 4, we have first the parable of the sower, emphasizing
the three great dangers to faith. Fim. the fowls of the air,
organized opposition, the specious falsehoods of men, the deceits
of the adversary who snatch away the seed before it has time to
take root. Then the poor, thin, shallow ground—no depth, no
real grip on the truth, no stability or constancy. And lastly, the
cares of this world, the deceitfulness of riches, the thousand and
one little things that can, almost unnoticed, steal away, piece by
piece and day by day, our precious time and opportunities, until
at last we look up in dismay and find ourselves far from our
goal and the day nearly spent.
Then the storm on the sea, and the fear of the disciples—
"Master, carest thou not that we perish?" (Mark 4:38).
They had many lessons to learn by experience, and experience
is usuaLy hard. Yet each experience, whether we fail or succeed,
can be a stepping stone forward, if we are rightly exercised by
it. Even if we fail still our failure can be profitable and useful:
subsequent reflection can tell us why, and can also impress us
with the unsatisfactory and depressing character of a past whose
milestones are instances of weakness — thus giving added incentive
to overcome. So even here—
"All things work together for good to them that love God."
Then when he stilled the storm with a word, they feared even
the more, because of the powers which they saw and did not
understand.
"What manner of man is this?"
***
"He was asleep, in the hinder part of the ship" (Mark 4:38).
This tells us many things. It speaks first of his perfect peace of
mind. He had many troubles, but no worries; countless sorrows,
but no anxiety.
Then it speaks of the fatigue that would make sleep possible
upon such an occasion, tossed about in a small boat on a rough
sea. And it gives us a glimpse of the life he led—unsettled and
wandering — no fixed dwellingplace, or mode of existence —
spending long nights in prayer—sleeping when the opportunity
afforded. He enjoyed none of the external elements of rest and
peace, but was the greatest example of them inwardly.
"My peace I give unto you" (John 14:27).
158 88 Berean
"Come unto me and I will give you rest" (Matt 11:28).
Then he adds, lest we should harbor an illusion,
"Not as the world giveth, give I unto you" (John 14:27).
The world would not call it rest, nor would they recognize
his peace. He, even more truly and deeply than Paul, could say,
"I have learned, in whatever state I am, therewith to be content."
A perfect mastery of the mind over external circumstances.
His peace did not consist in ignoring the circumstances, or excluding
the facts from his consciousness, or not caring about
them. It consisted in the confidence that whatever came, he was
ready, with God's help, to face it, and make the best of it; and
in knowing that in all things he conducted himself in perfect
harmony with the will of God. He said (John 8:29)—
"I do always those things that please the Father."
That was his peace. Consider the whole statement—
"He that sent me is with me; the Father hath not left me
alone; for I do always those things that please Him."
Many times he said that: "I am not alone*' That was his
anchor and confidence through every storm. "I am not alone."
God said in the beginning, "It is not good for man to be alone."
For the first Adam, the natural man, He made one provision,
but it remained for the Second Adam to demonstrate the full
truth and depth of the statement. "I am not alone." Though all
the world was against him, he was still in the majority: though
all his companions forsook him, he was not alone. As the last
hour approached, he said (John 16:32),
"Behold, the hour cometh, yea, is now come, that ye shall
be scattered, every man to his own, and shall leave me alone:
and yet I am not alone, because the Father is with me. These
things have I spoken to you that in me ye might have peace."
When the ship reached the eastern side of the sea, the country
of the Gadarenes, the incident of the swine occurred, in connection
with the curing of the maniac.
"And they were afraid . . . and they began to pray him
to depart out of their coasts" (Mark 5:17).
It seems incredible that any should beg him to depart, after
seeing a demonstration of his healing power. But they were
afraid—afraid of the implications that that power carried with
it. For it worked both ways. He not only healed the maniac, but
he destroyed the swine, Therefore, knowing themselves, they
wanted him to leave them alone. With such a power among
them, there was no knowing where it would stop, or what it
would search out. The works of darkness could not live within
the circle of his light. Wherever he went, the issue of right and
wrong—righteousness and evil—was joined and could not be
evaded. He would not let it rest.
He came proclaiming righteousness and the power of God;
the loving and perfect and self-sacrificing way of the spiritual
mind. All the specious arguments and attempt to confound the
88 Berean 159
issue and justify the flesh that were put forward were gently
but relentlessly exposed. The common people heard him gladly
—though few comprehended the depth of his teaching. But
those who began to perceive the full implication of his words,
and did not want to face it, begged him to go away and leave
them alone. And the vested interests and ruling classes persistently
sought to discredit and destroy him, because in quiet,
everyday words he preached a revolution that was deeper, more
fundamental and more searching than man has ever conceived. • · ·
He returned again to the other side of the lake, and among
the throng that followed him was the woman with the issue of
blood (Mark 5:25). Consider this woman's faith. She felt that,
though she knew not how, if she could only get close enough to
Christ, the evil would of itself disappear. 'If / may but touch
him"! And that indeed is true, and is the simple, universal solution
to all our problems. Other solutions may be quite logical
and convincing, but they are lifeless, and we find when the issue
comes that they lack the power to carry us through. We are
convinced, and confess it, but we are not moved, transformed
and regenerated. As Paul says, law merely convinces us of sin,
and leads to the exclamation,
"O, wretched man that I am, who shall deliver me from
this body of death?" (Rom. 7:24).
We must have the personal impetus that comes of a vivid
loving perception of and close proximity to Christ, as a living
person. Otherwise the path of right, as opposed to the path of
pleasure, is an intolerable and seemingly meaningless burden.
Paul found his incentive in his affection for Christ, and his desire
to approach him (Phil. 3:8)—
"I count all things but loss that I may win Christ . . . I
can do all things through Christ which strengthened me."
He expressed unlimited confidence in this power—more than
equal to all circumstances (Rom. 8:35-6)—
"Who shall separate us from the love of Christ? Shall
tribulation, or distress, or persecution, or famine, or nakedness,
or peril, or sword?—Nay, in all these things we are
more than conquerors through him, that loved us . . . As it
is written, For thy sake we are killed all the day long."
That is the keynote—"For thy sake.** We must have a living,
personal reason; someone we love and are striving to please. We
are constituted that way.
••·
"God, for Christ's sake, hath forgiven you," says Paul (Eph.
4:32). Christ for our sakes, laid down his life, John records, (1
John 3:16). And we, for his sake, serve God. And it is in doing
things for his sake that gives them efficacy and meaning.
"He that loses his life for my sake shall find it" (Matt. 10:39).
"Everyone that hath forsaken all in this life for my sake
shall inherit everlasting life." (Matt. 19:28).
The incentive throughout is personal, and Paul, impressed by
160 88 Berean
the transforming nature of this incentive, always bases his appeals
upon it. And of himself he says,
"I take pleasure in infirmities, in reproaches, in necessities,
in persecutions, in distresses, for Christ's sake" (2 Cor. 12:10).
"Unto you it is given—it is granted, you have the honor,
pleasure and privilege in the behalf of Christ—not only to
believe on him, but also to suffer for his sake" (Phil. 1:29).
This is not just an extravagant flight of rhetoric. Paul literally
meant what he said. In the primitive and pure ecstacy of
the early church, it is recorded (Acts 5:41.)—
"They rejoiced that they were counted worthy to suffer
for his Name."
We have all, in some small measure (and many doubtless
in larger measure), experienced the pleasure of pain for another's
sake, and the joy of the bond that it creates.
•••
So she felt that if she could get close enough to Christ, all
would be well. His power would envelope her, and evil would
flee from his glorious, healing presence. He would take her
problem upon himself, if she would but carry it to him. "If 1
can but touch him, I shall be whole.** And so it was. Jesus said,
"I am the true vine. Abide in me, and I in you. As the
branch cannot bear fruit in itself, except it abide in the vine,
no more can ye, except ye abide in me . . without me ye
can do nothing" (John 15:1-5).
Without him we can do nothing. We strive mightily and
get nowhere. Like the disciples, we row all night and accomplish
nothing, unless he is in the ship. Unless we actually establish
a vital connection between him and ourselves, we remain
just ordinary people, living in an ordinary way, and finally
dying the common death. The connection must be personal and
actual—not just apparent, or mechanical, or superficial.
// is through the recorded Word that the contact is made and
maintained. That is the medium of intercourse and communion:
"If ye abide in me, and my words, abide in you, ye shall
bear much fruit" (John 15:7).
"My words." We have the recorded Word before us. That is
something real and tangible that we can hold in our hands, and
any advance into the spiritual realm must be through that. We
cannot sit and commune with God on our own terms. We must
seek His presence where He chooses to be found, and through
the medium He provides. That is why the Psalms contain so
much on the tbeme—
"O. how love I Thy Law! How sweet are Thy words to my taste!"
That is the frame of mind to which we must educate ourselves—
by prayer, and study, and meditation. And we must
never rest content until it takes complete hold of us. • » ·
A little later (ch. 6) in the course of his travelling, he came
to his native city Nazareth. Their reaction to him is strange.
88 Berean 161
They did not deny his wisdom and power. Rather it was that
very wisdom and power that annoyed them! —
"From whence hath this man these things? And what
wisdom is this which is given unto him, that even such
mighty works are wrought by his hands? . . And they were
offended at him" (Mark 6:12).
How utterly illogical! But how typically human!
"And he marvelled because of their unbelief" (v. C).
Even he, who knew all men, and knew what was in man—he
marvelled because of the unyielding hardness of their unbelief.
The evidence which was forced upon them only infuriated them,
and the only solution they could think of to relieve themselves
of the problem he presented was to destroy him.
He marvelled that hearts could be so bitter and obstinate in
the very presence of the power and goodness of God—-that the
flesh could be so unreasonable, and so blind to itself. But such
is the material with which we each have to work in ourselves.
The Spirit through Solomon declared—
"He that trusteth in his own heart is a fool." (Prov. 28:26).
—and we must admit that once a man has been enlightened to
the destructive deceptiveness of the desires of the flesh, this
verdict is so true.
How easy it is to be blind to ourselves! How necessary is a
constant, prayerful searching of the Word, and unsparing selfexamination
in the light of it! How natural to be obsessed
with the faults of others!
Isaiah—at the beginning of his prophecy, when he speaks of
the glorious day of the Lord when all human things shall come
into judgment, and all that is out of harmony with the Truth
shall be destroyed—says that in the great day of judgment they
shall cast their idols "to the moles and to the bats."
Why especially moles and bats? Considering the scriptural
evaluation of the flesh, we can see why such are chosen. These
two are the most outstanding examples in the animal kingdom
of the flesh's primary characteristic—they love darkness rather
than light.
That principle goes far deeper than we self-righteously realize.
Anything foreign to the pure and gentle Spirit mind is
darkness. The mole spends his time in darkness, burrowing in
the dirt, undermining, digging away in secret, and he is content.
He literally has eyes but cannot see. Bats, too, have a
strong aversion to light. They hide away in the daytime and
confine their activities to the night. And both are classed as
unclean creatures.
Such is the flesh, but the picture would not be complete without
presenting another angle. There is no cause for despair, or
even regret, that we are made so. All is for a good purpose—
"The creation was made subject to vanity by reason of
Him Who hath subjected the same in hope, because the crea1 6 2 88 Berean
tion itself also shall be delivered from the bondage of corruption
into the glorious liberty of the children of God."
And continuing the same line of thought, Paul says—
"And we know that ALL things work together for good
to them that love God" (Rom. 8:20-28).
Our present state is a necessary step in the eternal purpose.
It is not a gloomy picture, but rather one of bright promise and
hope. The only danger is refusal to face and admit the facts—
running from the light—drawing back fearfully into the darkness—
hesitating to concede the miserable deceptiveness of the
flesh—excusing it and glorifying it—calling its vicious traits by
fair and flattering names. Paul flatly declares (Rom. 7:18)—
"In me—that is, in my flesh—dwelleth no good thing."
Frankly and honestly admit that to ourselves, and at least we
are off to a good start.
•*•
A little later in ch. 6 the death of Tohn the Baptist is recorded—
him of whom Jesus said (Matt. 11:11)—
"There hath not risen a greater prophet among men."
He was a voice crying in the wilderness—a voice that the
powers of Israel refused to accept, but dared not deny. They
asked Jesus, "Who sent you, and gave you your authority?"
And he answered, "Who sent John, and gave him his authority?"
That answered their question, but they would not face it.
John did no miracles, but his pure voice from the wilderness
pierced the consciences of the people. For fearlessly testifying to
corruption in high places, he was shut up in prison, and finally
murdered. When Jesus heard of it, he departed into a desert
place apart, deeply affected by the news of John's death, and
desirous of being alone. To his disciples he said (Matt. 17:12)—
"Elias is come, and they knew him not, but have done unto
him whatsoever they listed. Likewise shall the Son of man
suffer of them. Then the disciples understood that he spoke
unto them of John the Baptist."
But when they reached the desert place, they found that the
multitude had guessed their destination and were there waiting
for them. Seeing them, he had compassion on them, and, foregoing
his own privacy and rest, he set himself to teach them
about his Father. Afterwards, by a miracle, he feeds them, and
v. 40 (Mark 6) gives an interesting thought—
"They sat down in ranks, by hundreds, and by fifties."
Not as a haphazard crowd, but an orderly assembly. There
is always beauty and dignity in orderliness and arrangement.
All God's works are marvels of order and precision. Nothing,
however minute or unimportant, is slipshod or carelessly dees.
And this characteristic struck observers in regard to Jesus. In
the next chapter, Mark 7, we read that they exclaimed—
"Behold, he doeth all things well!"
That was the stamp of God dwelling in him. Even in this
88 Berean 163
incident of feeding the multitude, he arranges it with a pleasing
orderliness. No crowding, no confusion, but—
"He commanded them to make all sit down by companies,
upon the green grass. And they sat down in ranks, by hundreds
and by fifties" (Mark 6:39-40).
If he was to be a party to the transaction, it would have to
be done with becoming decorum. And the multitudes, finding
themselves part of quiet and orderly assembly, would be impressed
with the meaning and dignity that is possible to human
nature when it is controlled and directed by the wisdom of God.
There was nothing slipshod or haphazard in Jesus* life.
Though he wandered homeless, taking no thought for the morrow,
his was actually the most intensely purposeful life ever
lived. We must not judge by appearances, or coir.mon standards.
The priest and Levite, hurrying between Jerusalem and
Jericho, were following a schedule, but it was the Samaritan
who had a real purpose in life.
But there is a distinction between true dignity and false. As
Jesus rode into Jerusalem, the whole multitude of the disciples
began spontaneously to rejoice and praise God with a loud voice
(Luke 19:37). And some of the Pharisees said—
"Master, rebuke thy disciples."
According to their standards of etiquette, that was not a fitting
way for people to act. They were completely unmoved by
the significance of the occasion. They said the same thing when
the children praised him in the Temple.
The Pharisees were always there to cavil over trifles, and to
throw an ugly, jealous shadow over the pure joy of the occasion.
Going a little further, we find them criticising the disciples for
eating with unwashed hands. This attitude finally brought upon
them the most scathing denunciation that is recorded in the
Scriptures, filling 26 burning verses in Matthew 23—
"Woe unto you, scribes, Pharisees, HYPOCRITES!"
*••
Primarily following Mark's record, but with reference to the
others, we have travelled briefly with Jesus. It is remarkable
how the four gospels supplement each other and afford a depth
and interest that one continuous narrative could not give. There
have been many attempts to fuse the four accounts into one
story, but the results are always disappointing.
When a colored picture is printed, four layers of color are
superimposed upon each othe$, each supplying its own appropriate
tints and details. In singing, four types of voice are combined
to give depth and body and completeness to the tone.
And to carry the comparison further, the Psalms, like a soft,
instrumental accompaniment, supply the theme and undertone,
and reveal much that would otherwise be hidden.
So, each contributing its own part, we are given a complete
picture of the perfect life—the life of Jesus. Not that the out164 88 Berean
ward circumstances of his life were perfect, that would mean
nothing. But, regardless of the circumstances, in spite of the
bitterest experiences, his reaction to them all was perfect, and
his inner peace, the peace of a complete faith and a righteous
conscience, like an impregnable fortress, though constantly
assailed, was never broken into.
Occupy Till I Come
Brethren and sisters, let us go back in time for a moment
to the first century and take a look at the disciples who had
been with Jesus for 3% years while he was preaching the Gospel
of the Kingdom of God. For the greatest part of that
time, they too had been preaching that same Gospel. Moreover,
they had seen him do miracles, fantastic sights, even
raising the dead. There was no doubt in their minds he was
the Messiah. Now in the fourth year of his ministry, they are
on their way to Jerusalem because the time of the Passover is
near. There was a climactic feeling, "surely, this is the time
that he will usher in the Kingdom of God." This is on their
minds. Knowing their anticipation, Jesus spake a parable unto
them, which we find in Luke 19:13, where he said,
"A certain nobleman went into a far country to receive
for himself a kingdom and to return. And he
called his ten servants and delivered them ten pounds
and said unto them. OCCUPY TILL I COME. "
That word "occupy" (pragmateuomai) is used only once
in the New Testament as a verb, here in this place. As a
noun, we find the Apostle Paul using it in 2 Tim. 2:4, 'Wo
man that warreth entangleth himself with the affairs (Greek pragmateia) of this life that he may please him who hath
chosen him to be a soldier."
This Greek word has to do with business, the affairs of life.
Now we think of the word occupy as occupancy — as filling
something, to fill time or space. But it means more than that
as we see from this parable. Because when the nobleman returned,
he wanted an accounting of these three servants. Let
us look at this reckoning with them. The first has gained ten
pounds with his one; another gained five; and the last had
carefully laid it away, protected it, he thought, and gave it to
him with no return at all. He probably felt quite proud of
himself. He had not lost it. He had not given it away. He
had not sold it. He went to some effort; he laid it up carefully
in a napkin. He had it. It was safe, and he proudly gave
it to him. But there was nothing produced from it.
88 Berean 165
By this parable, Jesus, at this time when he knows he will
soon be leaving his disciples, gives them one word of advice.
And that word continues down through time to us —
OCCUPY. He gives directions as to what we should do until he
returns and how to gain eternal life. Most of the rest of the
New Testament goes into the details of this occupying, the
do's and don'ts that we have to learn. The Apostle Paul leads
the way with these instructions. He says "beware" — "Beware
lest any man spoil you through philosophy and vain deceit,
after the tradition of men, after the rudiments of the
world and not after Christ" (Col. 2:8). This is a warning
from Paul. Now, we are familiar with warnings. A sign on
the gate says "Beware of the Dog." We don't open that gate
and go in. Another sign has a warning — "High Voltage,"
and we are cautious. A highway sign says, "Caution, Deer
Crossing," and again we are cautious. We believe these signs.
We must believe Paul's signs as well — these warning signs
that we find in the New Testament.
Webster tells us of philosophy that it is really a love of
wisdom and knowledge. There are other definitions that
have come down to us since then; it is a particular system of
principles for the conduct of life, a study of human morals,
cares and behavior. The mental balance acquired as a result
of this study. That is Webster. Paul's description, through
the Spirit, is — "vain deceit, traditions of men, rudiments of
the world," all of which is in opposition to Christ. Paul says
of such, "Beware," Why? Because it is detrimental to life in
the Truth. It will hinder us from "occupying." It clutters up
the mind. It puts things in the mind that have no need to be
there. And the more we have in the mind of things of the
world, the harder it is to make a clear, concise decision.
Solomon tells us, "Commit thy works unto the Lord and thy
thoughts shall be established" (Prov. 16:3). This is good
advice. Fill our minds with the Word of God and there is no
problem in making a decision when we need to make it. Paul
agrees when he says, "But I fear lest by any means as the serpent
beguiled Eve through his subtilty, so your minds should
be corrupted from the simplicity that is in Christ" (2 Cor.
11:3).
Now, to successfully contend with an enemy, we must
know something about him. What are his strengths? What
are his weaknesses? Of what is he capable? Where is he?
What is likely to be his next move? And what is his overall
strategy? This enemy, philosophy, that Paul speaks of is
166 88 Berean
easy to be found, "//" (this is most important), if we are determined
not to be in his camp. But the problem is, his camp
is very large. It covers the whole world. Philosophy is subtle
and cunning. It has a tremendous advantage to start with. It
deals with self, self-preservation, self-esteem, self-centeredness,
selfishness and self-gratification. It is the father of the
"me" generation. This system is highly developed and easily
embraced, simply because it appeals to the flesh. And how
gratifying it is when something appeals to the flesh.
But why should Paul speak to Christians, of all people, in
this way? After all, he is talking to people who have "put off
the old man" in baptism and put on the new. But baptism,
as we know, is only a start on a road that leads to the Kingdom.
That "old man" is still there. He never really dies until
we are made immortal. He loves to be pampered and satisfied.
This is why Jesus tells us to crucify the flesh daily. Get
in that habit of crucifying the flesh. Keep it as dead as possible
on a daily basis.
We are no different than the Corinthians of Paul's time
or the Children of Israel in the wilderness. We are all subject to
that "lust of the eye, and the lust of the flesh and the pride
of life." This is our greatest hindrance to "occupy till He
come" We don't have to go to school to learn about this
philosophy. It is drilled into us from the cradle to the grave.
We find it in almost everything we read and see and hear. We
are subconsciously affected, unless we consciously resist.
There's a saying in the world that is so true, "Birds of a
feather, flock together." Bro. Roberts puts it this way, and
we quote: "We always speak like the company we keep. If
we are all the while among the foul-mouthed gabbers of the
flesh, we cannot expect to be free of their Sodomite brogue.
If we read nothing but the literature of atheistical refinement,
we shall never rise above that thin, proper, superficial,
cold talk in which a practically godless state of mind expresses
itself."
An example, we are at different ages baptised into the
Truth, young, middle-aged and older. There are different
things that will affect us in the world. Popular mediums of
appeal to the motions of the flesh are increasing in ungodly
expression, and their devotees identify with the scenes depicted.
Even political tides on the local and international
arena become matters of personal debate. If we should read
a book, a novel, or exercise our minds with any of the
world's visual pastimes, we are exposing ourselves to the dan88 Berean 167
gerous influence of all that is evil, for this reason. First, we
are receiving in our minds a world of fantasy, an unreal
world, and if that book or plot has to deal with a wicked villian
and an innocent victim, it is very easy to get so engrossed
in those in the story that we are helping them make decisions
in our own mind. Because we are engrossed, we become part
of the plot and we don't correct ourselves. That old man of
the flesh just keeps making these decisions. We think of revenge.
And what does the Bible say about thinking? "As a
man thinketh, so is he" (Prov. 23:7). We are saying, in effect,
as we think these things, that "if we were in the same
position, we would do the same." The old man comes to the
fore, and if we don't stop to correct him, we continue on
with the story, making spur-of-the-minute decisions as a reaction
to what is happening.
This is the real problem. We can plan our lives by knowing
the Truth and say we are going to do this, that or something
else, and have the best of intentions and all of it is correct,
but if we have put certain worldly ways into our mind
by partaking of its offerings and something unexpected happens,
we react in the wrong way immediately. And when we
react, that's the real us. We will be judged on reactions at the
judgment more than actions. Think about that, consider it
well. The real person comes out in reactions. But we tend to
rationalize. The philosophy of the world says, "I'm due a
little entertainment; I've been denied this or I've been denied
that. Life is just passing me by. I don't feel fulfilled. I believe
it is time I think of 'me' for a change." But what does
the Bible say?
"If you suffer with him, you shall reign with him"
"Through much tribulation shall we enter the
Kingdom"
"Be content in whatever state you find yourself"
"Think of your brethren as better than yourself"
"Be always abounding in the work of the Lord"
"Present your bodies a living sacrifice"
"Suffer yourselves to be defrauded."
Granted, pleasureable things are hard to give up, but let us
make a beginning if we really want salvation and to please
God. A suggestion like this — we want to turn the tables
around. For every hour we spend in doing something we
want to do, or some type of pleasure, spend at least an equal
amount of time in real honest study of the Word of God and
the Works of the Truth. If we do this constantly, with com168 88 Berean
plete sincerity, we will be surprised with the results. We are
told the Word of God is quick and powerful. It can and will
make a difference in our lives. We will see then just how
shallow these great pleasures of the world really are. It will
be easier for us to attend all classes and lectures and be completely
supportive of all ecclesial work. What will be our
answer as we stand before the Lord and have to answer for
things that we have done? Things that we have put ahead of
things of the Truth? What was so important that we could
not be with the brethren and sisters on every available occasion
in the work of the vineyard?
Paul exhorts us to "lay aside every weight and the sin that
does so easily beset us and let us run with patience the race
that is set before us" (Heb. 12:1). The race that Paul speaks
of includes every phase of our life. All needs to be examined.
The people we spend time with, the clothes we wear, the
cars we drive, the hobbies on which we consume time, the
things we read, the pleasures we pursue. We have to consider
in each case, "would the Lord himself do the same?" Let us,
with Paul, cast away these wastes. Just cast them aside.
The next time we get advice, the next time a suggestion is
made, the next time we are enticed or tempted, let's check it
with the Word of God. I don't mean just open it up and see
what we can find, I mean "the word of God that is hidden in
our hearts." Check it out. If it doesn't comply, cast it away,
it's the philosophy of the world, and it will prevent us from
occupying till the Lord returns.
But there's another "philosophy" that we have to be
aware of and that is other groups of Christadelphians in these
latter days who have dreamed up a philosophy that we
should all be together after all. "Have we not the same works
of the truth; do we not read the same Bible and have the
same first principles? Whatever happened before that caused
these divisions was before our time and we don't really know
what happened. There were a lot of personalities involved,
let's start from here and go on together and do work in the
vineyard until the Lord comes." This is their philosophy of
compromise. This is their contention of how to "occupy,"
but that's not the Spirit's instruction of how we should
"occupy." That is making concessions.
As we come together to partake of these emblems of him
who occupied faithfully in all his ways in God's service, let us
be very sure that we are standing fast in the faith, that we are
88 Berean 169
holding firm to the purity of the doctrine and obedience.
This is what will really count. Let us be very careful concerning
all the philosophies that are spread abroad with enticing
words and fair speeches.
We have looked at some of the negative things that Paul
has said, those things to beware of, but he was also very positive.
"Therefore my beloved brethren, be ye steadfast, unmoveable,
always abounding in the work of the Lord
for your labor is not in vain in the Lord'3 (1 Cor.l5:58).
"/ beseech you therefore brethren by the mercies of
God that ye present your bodies a living sacrifice,
wholly, acceptable unto God, which is your reasonable
(or logical) service'' (Rom. 12:1).
"And be not conformed to this world (or age) but be
ye transformed by the renewing of our minds that ye
may prove what is that good and perfect and acceptable
will of God" (Rom. 12:2).
There should be no doubt in our minds about these instructions
Paul gives. They are very simple, very direct, and
all of them point to one thing — "Occupy till the Lord
Comes." And if we use these instructions of Paul, in following
them, we will be doing what Jesus said — "Seek ye first
the Kingdom of God and His righteousness" (Matt. 6:33).
That Kingdom is what is reserved for those who will be regarded
as righteous or blessed or happy when he does return
and gives them eternal life. The righteous will be blessed
with victory over death, will have eternal, never-ending life.
They will reign with a victorious Messiah who has returned
from heaven to a renovated earth — one likened unto the
Garden of Eden, where the glory and knowledge of God will
cover the earth as the waters cover the sea and all will know
Deity from the least to the greatest; when all sorrow and disease
will disappear. Ferocious animals will become tame and
loveable as the household kitten. Swords will be beaten into
plowshares and the plowman will overtake the reaper. The
desert shall blossom as the rose. These are a few of the
glimpses that we are given of the first thousand years of
eternity, just the first thousand. Of the rest the Apostle Paul
said it was unlawful for him to speak. He saw it but was unable
to tell us about it, probably because we are not now, in
our mortal condition, able to fathom the blessings to come.
All we know of that divine age is that all wickedness will be
170 88 Berean
gone from the earth, no wicked people will be left at all,
mortality, sin and death forever removed, God dwelling with
man, the whole earth filled with His glory.
Could we want anything more? Could we actually imagine
anything better? We know how close it is, for our readings
tell us. In the 38th chapter of Ezekiel, written about a
thousand years before there was ever a country called Russia,
Ezekiel names them, tells us exactly what they are going to
do, and we are witnessing this prophecy coming to pass before
our very eyes. In John chapter 4, Jesus, on his journey
to Galilee from Judea, stops with the Gentile Samaritans for
2 days (typical of 2,000 years), and that 2,000 years is-almost
up. So it is very close. We know that his return is imminent.
Do we truly want that promised reward, that brief
description of the Kingdom found in the words of Israel's
prophets? Do we want it? If we do want it, and if we ask
what do we do to get it, his answer is very simple — "Occupy
till I come." — D.N.
TO pray for a man that hates you (when done in sincerity and truth
and not with lips that receive no orders from the heart) is a sublimer
magnanimity than merely to send him a loaf in his hunger; it is more; it
is a blessing to the man who prays. You cannot pray for an enemy
without stilling your resentment towards him and opening out your
benevolent regards, and every time you deliberately do this, you are
improved. You are lifted towards the elevated plane of the divine character,
and the natural man is brought under the circumcising knife of
the truth. In no point is the difference between the natural and the
spiritual man more apparent than here. The natural man is under the
sway of his animal feelings only, and cannot look towards the object of
his injured feelings, let alone pray for him. If he could hear the voice of
God, a new power would come in, and his very feelings take a new current.
The spiritual man hears this voice, and puts away, at its bidding,
all bitterness, anger, wrath, and evil speaking; and puts on the new man
which is "renewed in knowledge, after the image of him that created
him." —R.R.
DO not take your salvation for granted. "Many are called, but few are
chosen." At our baptism, we do not step onto a smooth, effortless
moving sidewalk that will automatically carry us comfortably into the
Kingdom, though many act as though they assume this is so. Rather,
we stand at the foot of a steep and rugged hill, and there is no ski-lift.
That hill is our probation: the "working out of our salvation with fear
and trembling.1' God knows the height and degree of difficulty of our
hill, and He knows the lifespan before us that He has given us to climb
it. We shall need ALL that time, and all the available help He has provided
and promised in so many ways. How long is it since your baptism?
How far up the hill of God have you faithfully climbed? There
are tempting but fatal relaxing places along the way, among them that
deceptive worldly conceit called "retirement" Are you in one of
them? The day draws on, and the top is still above you. —G. V.G.
88 Berean 171
Current Events Fulfilling Prophecy
MIDDLE EAST: STRIFE CONTINUES BETWEEN THE YEMENS.
Two years after South Yemen experienced a bloody power struggle
tensions remain high between political factions within the country, and
between its neighbor North Yemen. South Yemen, a Communist controlled
area, is now known as the People's Democratic Republic of
Yemen. North Yemen, which adjoins the South country, is known as
the Yemen Arab Republic, and is politically Arab nationalist. They are
located at the southwest end of the Arabian Peninsula, and both countries
claim to be the legitimate representatives of the Yemeni people.
The two countries have fought border wars in 1972 and in 1979, and
the relationship has been further strained by the recent discovery of oil
in their regions — some on disputed border territory.
Tensions between the two Yemens is in part an aftershock from the
January 1986 power struggle in South Yemen. Violence between factions
within the ruling war left 4,000 to 10,000 dead, with the hardline
Marxists prevailing over pragmatists.
Previous to the violence, South Yemen's leader, Abdul Ismail, had
vigorously supported leftist guerrillas trying to overthrow the governments
of Oman and North Yemen. The Soviet Union, who is the major
strength behind South Yemen, began disapproving of this policy, both
because of its continuing failure and because the USSR wanted to improve
relations with moderate Persian Gulf states — Ismail was forced
to retire to the Soviet Union. Within the next six years, two more
rulers came to power in the country, again followed by Ismail himself,
who was killed in fighting. The Soviets have not found themselves satisfied
and settled with any particular ruler yet. But it is very important
to Moscow to remain an ally with South Yemen. It provides them very
important bases right near the Persian Gulf and an immediate presence
in the Red Sea.
In early December, North Yemen began pumping oil discovered in
1984. Oil exports will bring the country an estimated $600 million a
year in revenues and may be the start of some independence from Saudi
Arabia.
Just recently, Socialist South Yemen broke ties with other radical
Middle Eastern Arab countries and restored full diplomatic ties with
Egypt. - IS 3/21
***
The Yemen region is of interest to us for two reasons: first, for the
fact that the Russians are heavily involved there; and secondly, because
it is a region that is particularly specified in prophecy. Its description
in prophecy is found in Ezekiel 38:13 — traditionally known asSheba
(and possibly including Dedan in close proximity).
Prophetically, these two countries or areas participate with the
"merchants of Tarshish and the young lions thereof" in asking the
invading Gogian hosts, "Art thou come to take a spoil . . . ?" It seems
fairly sure that the ancient Sheba (also known asSaba-, and at least one
172 88 Berean
area of the land of the Sabeans) is the area at the southwestern tip of
the Arabian peninsula bordering the Red Sea on its western flank, and
the Arabian Sea on the southeastern flank.
INDIAN OCEAN
rsOMALIAs
: "Sheba and Dedan and the Merchants of Tarshish and all the Young Lions thereof."
(Eze. 38:13).
'- nnART THOU COME TO TAKE A SPOIL?"
It is from here that the Queen of Sheba journeyed to visit Solomon
and to behold his wisdom, wealth and honor (1 Kings 10). Josephus
says the queen was from Ethiopia and Egypt, but overwhelmingly she
is believed to be from the Arabian peninsula location. Sheba was situated
on the caravan routes leading north and east to Syria, Asia Minor
and Mesopotamia and west toward Egypt. Connected also to the seas,
it would truly be an ideal location for the mercantile trade of other
countries. This undoubtedly was the source and connection of the ancient
merchants of Tarshish (Great Britain) and Yemen's later modernday
relations with that sea-faring country, and in which Britain was
directly involved (at least in South Yemen) until 1967.
Dedan - there were two people anciently named this in the Bible:
one, the son of Cush; and the other, the son of Abraham by Keturah.
The Cushite would probably be situated on the African continent,
while the Dedan relative to the Arabian peninsula would be Abraham's
descendant. Dedan can be found to the north of Sheba, half way up
the Arabian Peninsula along the Red Sea. This, in effect, identifies a
major portion of Saudi Arabia as the ancient Dedan.
We know that Dr. Thomas has commented on the historical connection
of Sheba and Dedan with Great Britain in ElpL· Israel and briefly in
88 Berean 173
Eureka (III, pp. 598-600). Originally, the connection came by trade, but
in time and influence, British authority and standards could be seen
within the Middle-eastern countries when they were present. Dr. Thomas
says: "But what is the lion-power of which Ezekiel (38) speaks? To
ascertain this we must direct our attention to the countries named in
connection with the young lions. Of these, Sheba and Dedan are in the
list given by Ezekiel of the traders in the Tyrian fairs. The Dedanim
carried thither the ivory and ebony which they had procured from the
many isles, to the eastward, and precious clothes or chariots. Sheba
carried the chief of all spices, precious stones, and gold (Ezekiel 27:2022). Dedan and Sheba were those parts of Arabia which lay convenient to
the ivory, gold, precious stones, and spice countries of Africa and India.
The Sultan of Muscat (See present day Oman) now rules the country of
Dedan; while the British have planted their standard on the soil of
Sheba, at Aden, the Gibraltar of the Red Sea, and key of Egypt. . . The
British power is the lion-power of Sheba" (Elpis Israel pp. 433, 434).
Bro. Thomas then states on p. 435, "But the lion-power of Britain
has not yet attained the limit marked out for it by the finger of God.
The conquest of Persia (present day Iran, and possibly including Iraq)
by the Autocrat (of Russia) will doubtless cause England to conquer
Afghanistan, and to seize upon Dedan that she may command the entrance
to the Persian Gulf, and so prevent him (the Russian Power)
from obtaining access to India either by land or sea. Possessing Persia
and Mesopotamia (divided between Iran and Iraq), the apprehension of
his (Russia's) pushing still further southward (closer to the Holy
Land), and perhaps establishing himself on the north-eastern coast of
the Red Sea, and so taking them in the rear and gaining access to India
by the Straits of Bab-el Mandeb (at Aden). (Note, the Russian power
does not DO the above — though it is Britain's consideration that they
might ATTEMPT it). (This) will also be a powerful motive for the merchants
of Tarshish and its young lions to take possession of all the
coast from the Gulf of Persia to the Straits of Bab-el Mandeb and
thence to Suez, by which the lion-power will not only become the
Sheba and Dedan, but also the Edom, Moab, and Ammon, of the latter
days . . . "
We note that bro. Thomas states that Britain will not fully take these
actions until the movements of the Gogue incite the need to do so. A
major provocative action by Russia (Gogue) will be its possession of
Persia. As we have been observing the war between Iraq and Iran continue
now for more than 5 years, it has been the observation of world
analysists, as well as ourselves, that Russia is playing up to a future possession
or control of Iran — that ancient land of Persia — both by military
aid for fighting the war, and by the Iran/Iraq war itself, as it continues
to weaken and drain both of those countries, making them vulnerable
for possession by outside forces. War can strengthen if it is
victorious, as the spoils of the defeated are obtained. But in this war,
there has been no victor - only the consumption of men, energy and
funds. It would appear that Russia is stalking its prey.
174 88 Berean
The question is, would a response from Great Britain come when
the USSR moves south upon Iran? We are naturally inclined to look at
circumstances as they are now — and only now. The 4 decade decline
of the British military power and its influence on the four corners of
the earth would have us believe they could not. But what folly it
would be for us to conclude this. We must be careful about present appearances.
Great Britain has not lost all its power. It is still a formidable
force in many respects. And the prophecy clearly shows that it is
not the isle of England alone that will make a response to Russia. But
it is a company that addresses Gog's southerly advance: "Sheba and
Dedan, and the merchants of Tarshish, with all the young lions thereof
. . ." As far as actual military participation, the prophecy does not
specify that each component will be equally involved on a military
basis. The prophecy does not indicate that so much must rest on England
alone. We would see it as not unreasonable to suggest that the
mother-lion will be greatly assisted by the young lions and, in fact,
"all the young lions" (Ezek. 38:13) and that possibly one of the young
lions (or several) may be much more aggressive in carrying out the
needed work than the others. But in some sense or degree it will be a
joint participation, and in the ultimate, "lion power11 in action.
Through all the history of Middle East wars and political alliances
since the first World War, the countries located in Arabia and proximate
to the Holy Land, have all tended to lean toward Britain and the
U.S.A. It is primarily to these countries that they invariably turn in
time of stress from outside nations. Nor is it necessary that the peoples
now occupying these areas be the exact people originally there, but
only the same land referred to by the prophets of old. Thus Dr.
Thomas adds, "the prophets refer not to races of men, but to powers
on territories designated by the names of the people who anciently inhabited
them. Hence, for instance, when the countries before-named
are possessed and settled by the British, they will be men of Dedan in
Muscat, men of Sheba in Aden and Mocha, and Moabites, Edomites,
and Ammonites in their several territories."
It is also interesting to note that bro. Thomas did not see Russia
possessing Afghanistan in the latter days. We know Moscow has attempted
to get its grip on that country for the last five years, with no
success. And there seem to be sure plans that the Russians, in frustration,
are going to stop this campaign. We would not have seen it as
awkward had they succeeded, and gained another access to the Indian
Ocean, but Dr. Thomas' suggestion that England will seize upon Afghanistan
toward the final end may not be any more unreasonable than
its seizure of Dedan at the same time (Elpis Israel p. 435). And a
means of overall joint-participation will apply to it all.
***
THE ILLEGAL DRUG CRISIS: LOSING THE WAR.
The United States may be the biggest user of illegal drugs in the
world today, but illegal drugs — either as producers or users, is a world
88 Berean 175
wide activity. Manifestations of the activity, though, are more clearly
seen in the United States than in any other country in the world.
Law enforcement agencies in the U.S. admit they are losing the war
on drugs. After years of declaring war against drugs and its related
crimes and after millions upon millions spent to squelch this destructive
activity, not much can be seen as putting a dent in the problem.
Some law officers in large cities admit that what they still see in the
drug problem is mind boggling. Drug trafficking seems to be unscathed
as it flows continuously by land, air and sea. Many drug arrests and illegal
drug discoveries have taken place in the last 4 years, but the reason
is that there is so much more drug-flow in the country.
Interstate Highway 95 from Miami to New Jersey is known by
police agencies as "the cocaine pipeline." It is still as applicable as
ever. Police do not see anything that has described a war against drugs,
as announced by the Reagan Administration — that is, anything that is
effective. If so, they are not seeing signs of the success. They wonder,
that if cocaine flow has been stifled to any degree, why has the price
gone down? The wholesale price of cocaine in the United States is now
at its lowest point in years, and statistics show that the consumption of
"crack" and "coke" has more than doubled since 1982.
Further statistics have the nation's law officers troubled: despite
the known risk of contracting AIDS from sharing needles, heroin is making
a significant comeback on both the East and West coasts. It is also
known that drug-related homicides in cities like Washington, Houston
and New York are soaring.
But most troubling to America's police officers is the statistical fact
that they themselves are increasingly the targets of drug-related violence.
The enormous spread of "crack" coupled with the disastrous
availability of semiautomatic weapons in the country, is creating a
spiral of violence that places both police officers and civilian bystanders
at risk. The "crack" trade, with its staggering profits, is now entrenched
in the ghettos of dozens of American cities. According to one study,
Americans now spend between $15 billion and $20 billion a year on
cocaine — despite the fact that the wholesale price of a kilo of cocaine
has dropped from around $70,000 to as little as $10,000 over the past
10 years. Where competition between rival dealers is most intense,
something close to anarchy can result.
State and local police say they are outmanned and outspent as well.
The drug trade, they say, is like a hydra: strike down one dealer and
two more pop up to take his place.
The children of the wise will clearly see it all as stupidity. It is the
way of destruction and darkness and folly; and a slavery of which the
brotherhood will warn its children. - (NWS 3/14) — C.S.
WE are apt to think if we could only hear the voice of God, we should
find obedience easy. Let us temper this with the recollection that if He
spoke, He would only say what He has already so abundantly said. It
is for us to attend to what is written. —R.R.
176 88 Berean
"YE ARE MY WITNESSES"
Now, if Paul expected unenlightened men, in the pre-apostolic age,
to discern evidence of God's existence and goodness in the beneficent
aspects of nature, what would he not expect of our generation with so
many more materials for conviction?
If it could be said that God left not Himself without witness when
He gave the rain from heaven and fruitful seasons, what may we not say
when He has given the fulfilment of His Word in so many forms before
our eyes?
Have we not the Jews in our midst, dispersed in all the countries,
after centuries of tumult and confusion, as declared by the prophets?
Are they not "His witnesses" — witnesses that He is God — as God Himself
has said? (Isa. 43:10-13).
Could any human discernment have foreseen that a scattered and
persecuted race would continue to exist when the mighty nations of
antiquity should have passed away?
Would not a merely human discernment, speculating on probability,
have surmised that the Jews in dispersion (especially harboring, as they
did, a desire for conformity to the Gentile nations) would, in course of
time, have become absorbed and lost in the surrounding populations
among whom they mixed so constantly in business and otherwise?
Yet there they are, a distinct people among all people, circumcising
their children, worshipping the God of Abraham in their synagogues,
observing the feasts of Moses, so far as they can be observed in a strange
land, and looking forward, the bulk of them, to the day of promised
restoration. Are they not witnesses for God and helpers to our faith?
-R.R.
THERE is nothing easier than to turn men to foolishness, but to turn
them to the obedience of the truth, this is labor and work indeed, as
everyone will find who experiments therein. —J.T.
One Hundred Years AgO (Continued from page 180)
ized that it was the most precious thing that they had. Such examples as these
are worthy of our attention.)
The second item of interest concerned 'partial inspiration' —
We have no knowledge of any serious proposal for reunion among
those separated on the question of inspiration. Such a reunion
would be very easily accomplished if all are prepared to stand for
the wholly-inspired and infallible character of the Bible as a basis of
fellowship. All hard speeches could be forgiven, and even personal
censure of modes of action submitted to in view of the final appeal
there is for every man to the judgment seat of Christ; but as to the
question of complete Bible inspiration, there can be no concession.
On this, the brethren who have stepped aside are inflexible.
(Bro. Roberts made the point that reunion was not possible with the partial
inspirationist because of their inflexibility on the subject of inspiration. Only
those who accept the infallibility of the Scriptures, were welcomed in fellowship.
This is a principle we must constantly adhere to.)
***
THERE is a good article printed from the writings of Dr. Thomas on the subject
of, "Belief in Hope Necessary to Salvation." It was an article in answer to the
88 Berean 177
church belief that a knowledge of the Truth was not necessary to eternal
salvation. The Dr. capably denounced this false doctrine.
***
BRO. Roberts wrote on the subject of the false theory of evolution. The title
was, "Isn't it Wonderful?" The substance of his remarks are contained in the
following thoughts in answer to the theory of evolution propounded by a Mr.
Crookes —
Isn't it wonderful that scientific man, while rejecting the idea of
"creation" on the score of its inconceivability, should show such a
wonderful capacity for entertaining ideas more utterly inconceivable,
even positively bordering on the grotesque and the heathenish
on the subject?
. . . at a recent meeting of the Chemical Society, Mr. Crookes
propounded a scheme of "the evolution of the elements": "in many
ways novel and interesting." The primary elements exist: how have
they come to be? That is the question. The answer supplied by the
Bible, though not in these terms, is, that God differentiated them
out of His own substance of Spirit.
Mr. Crookes suggests that our elements have "resulted from rythmical
vibrations of a prime substance." If so, there must have been a
prime substance to vibrate; and the vibrations must have commenced.
Oh, Mr. Crookes, your philosphy bears no comparison to the majestic
Bible revelation that God has fashioned all things by His
power and wisdom. If you say you cannot understand how that
could be, then we frankly say, we have far more difficulty in understanding
how a prime substance (you don't say what sort), starting
to vibrate, could throw off such wonderfully wise particles as should
both agglomerate and divide at the same time, and by whirling and
hobbling through the universe, should make the unutterably,
splendid universe of which we see so small a part shining over our
heads. If you say you can imagine such a thing easily, we can only
say, Isn't it wonderul?
***
AGAIN this month there was an article entitled, "Prospects of the Holy Land".
This carried an account of a bro. Gee who had chosen to travel to Palestine
with an associate of Mr. Oliphant's, for the purpose of helping with projects to
further the betterment of Jews who had settled there. Bro. Gee was also to
report back to the Brotherhood as to the progress being made. The following
comment and report is very interesting —
Mr. Oliphant having suggested a preliminary meeting between Mr.
Cuthbert and bro. Gee, for mutual introduction and arrangement,
prior to sailing together for the Holy Land, the meeting took place
at the house of the Editor of the Chnstadelphian (64 Belgrave Road,
Birmingham) on Friday, March 23rd.
Bro. Gee will report progress from time to time, for information to
readers of the Chnstadelphian. Meantime he submits the following
items:
Oranges in Palestine — Counsel Merrill, of Jerusalem, states in his
last report on fruit cultivation in Palestine, that the orange groves in
that country are confined chiefly to Jaffa and Gaza, and are situated
near the sea coast.
The trees seem to flourish best near the sea, the beach and sand
mingled with alluvial soil being best adapted to their growth. There
are, in Jaffa alone, no less than 500 different gardens, containing all
together 800,000 trees, both large and small.
178 88 Berean
(It was exciting for the Brotherhood then, to receive these indications that
Israel was awakening to her calling to return home. Although it was such a
small beginning for their return, and many problems lay ahead, there was
nonetheless a reeling of excitement among the brethren and sisters, as they
offered their help for the Jewish cause. Today we see Israel, as a nation,
celebrate the 40th anniversary of its establishment. Perhaps in this fortieth
year, we may see great things happening that will herald the coming of the
Master!)
***
A further seven pages were dedicated to interesting news items in relation to
the Jews worldwide. The article, as last month was entitled, "The Jews and
Their Affairs". One comment made was —
Extremely favourable reports are to hand respecting the four Jewish
colonies in Palestine, which are under the patronage of Baron
Edmond de Rothschild, of Paris. In Petach Tikva from 70 to 80 men
are engaged in the planting and cultivation of fruit trees and vines.
The utmost activity is being displayed in view of the approaching
"Schemitta" (Sabbatical) year, when the land will have to lie idle.
This Mosaic precept is still adhered to in the Holy Land.
(As with the note earlier, there were small indications of the agricultural development
of Palestine. The orchards and vineyards were being developed, and
with them the resuscitation of the dry and barren fields were beginning to take
place. What great strides have been taken from that day to this. All of this is
preparatory to God's upcoming world Kingdom.)
***
DIFFERENT Bible Lectures —
"The Pre-Existence of Christ"
"The Politics of the Bible"
"Is the Holy Spirit a Personal Being?"
"Hell — What and Where is It?"
"Evil Spirits and Demons"
"Post Mortem Salvation"
"The Restoration of Israel"
"The Destiny of the British Empire"
"The Bible Against Popular Theology on the Future Abode
of the Righteous"
"The Hope that Sustained the Believers in the First Century"
"Moral Evil: Its Existence, Purpose and Duration"
"The Tree of Life and Who will be Permitted to Eat Thereof
April Answers — "House/Dwelling Place"
1. Stork (Psa. 104:13) 17. "Bethel (Gen. 28. 17,19) 34. Ezekiel (Eze 3:24)
2. Bulls (Psa. 22:12) 18. Simon (Mk. 14:3) 35. Jesus (Matt. 8:20)
3. Father's (Jn. 14:12) 19. Spider ((Prov. 30:28) 36. Solomon (Ecc. 2:4)
4. Priscilla & Aquila 20. Stephanas (1 Cor. 16:15) 37. Pharaoh's (Jer. 43:9)
(Rm. 16:3,5) 21. Levi (Luke 5:29) 38. Wild ass (Job 38:5, 6)
5. Jason (Acts 17:5) 22. Lions (Psa. 104:21) 39. Servant (Jn. 8:35)
6. Peter (Acts 12:12) 23. Rulers (Matt. 9:23) 40. Job (Job 1:4)
7. Wild Goats (Psa. 104:18) 24. Simon Cyreanean (Matt. 27:32) 41. Haman (Est. 7:9)
8. Legion (Luke 8:27,30) 25. Holes (Matt. 8:20) 42. Josiah (2 Kgs. 23:7)
9. Wife's mother (Matt. 8:14) 26. Martha (Luke 10:38) 43. Horse (Job 39:21)
10. Simon (Luke 7:44) 27. Israel (Ex. 10:23) 44. Elisha (2 Kgs. 6:32)
11. Behemoth (Job 40:21) 28. Sick of the palsy (Matt. 9:7) 45. Rahab (Jos. 2:15)
12. Paul (Acts 28:30) 29. Israel (Matt. 10:6) 46. 2 angels (Gen. 19:1, 12)
13. Salute (Col. 4:15) 30. Mary (Luke 1:40) 47. Obededom (1 Chr. 13:14)
14. Justus (Acts 18:7) 31. Zaccheus (Luke 19:5) 48. Eagle (Job 39:28)
15. Conies (Prov. 30:26) 32. Leviathan (Psa. 104:26) 49. Ahab (1 Kgs. 21:4)
16. Judas (Acts 9:11) 33. Peter (Acts 10:9) 50. David (1 Chr. 17:1)
88 Berean FINANCES: We are covered through September. Cost per month: $650. 17 9
One Hundred Years Ago am^/^n, May,
UNDER the "Notes" section for this month we find the following information on
two Kerns of interest —
A worthy brother, with his wife, have been brought to want through
dismissal, after years of service, by an employer who did not like
their connection with the Truth. They are both aged, and have for
some time past suffered severe privation without murmuring.
Their distress was found out. For months past they have parted
with article after article from the house to get food. They are not
connected with an ecclesia that can help them in any adequate
manner. The Editor can vouch for the facts, and will take charge of
contributions. (He will disclose name to those requiring.)
(This case of suffering for being obedient to the Truth Is not unusual In Its
history. There were many cases where this was a fact; that regardless of its
consequences, believers chose the Truth above anything else, for they real·
(Continued on page 177)
BIBLE PUZZLE — "WHO SAID?"
1. Ye shall not surely die
2. Come out thou bloody man
3.1 know not the man
4. Let there be no strife
5. . wretched man that I am
6. Speak Lord, thy servant heareth
7. Take bow and arrows
8. The water is ours
9. It is because we have taken no bread
10. Thou art more righteous than I
11. Cursed be Canaan
12. Loose him and let him go
13.1 will shoot three arrows
14. It is better for me to die than live
15. This heap be witness
16. We have found the Messias
17. How long will thou be drunken?
18. Cain, who was of that wicked one
19. Lord hath restrained me
from bearing
20. The Christ of God
21. Take thee ten pieces
22. Out of the eater came forth
23. Lord increase our faith
24.1 am at the point to die
Abram
Ahiiah
Andrew
Apostles
Caleb
David
Disciples
Esau
Eli
Elisha
Festus
Gehazi
Gibeonites
Goliath
Herdmen
Isaac
Isaiah
Israel
Jehu
Jesus
25. Half my goods I give to poor
26. Throw her down
27. Do thyself no harm
28. Let us not kill him
29. We will drink no wine
30. Where is lamb for burnt offering?
31.1 do well to be angry
32.1 will go and see him before I die
33.1 will give thy flesh unto the fowls
34. Thy people shall be my people
35.1 have not proved them
36. Bring me a sword
37. Not so my father, this is firstborn
38. Take a lump of figs
39. He is sick
40. Sun, stay thou still upon Gibeon
41. Lay not this sin to their charge
42. Are here all thy children?
43. Sacrifice to your God in the land
44. Let us go up at once and possess it
45.1 am slow of speech
46. Thy servant went not wither
47. We be come from a far country
48. Much learning doth make thee mad
49. Art thou in health, my brother
50. Stand in door of tent
Samuel
Samuel
Sarah
Saul
Serpent
Shimei
Sisera
Solomon
Stephen
Zaccheus
Joab
' ohn
onah
* onah
onathan
* oseph
* oshua
Laban
Michal
Moses
Noah
Paul
Paul
Peter
Peter
Pharaoh
Rechabites
Reuben
Ruth
Samson
$5.00 U.S. per year (only for those who desire to pay — free to others) Printed in the
USA
Australia subs to bra Ray Hodges, 2 Emily St., Esperance, W. Australia 6450
USA subs to bro. Max McLaren, 8008 Junius Street, Houston, Texas, USA 77012
British and Canadian subs, etc., to bro. David Clubb, 42 Oneida Rd., London, Ontario,
Canada N5V 2X1
180 88 Berean
VOL 77, NO. 6, ISSUE 786 JUNE, 1988
The Berean
Christadelphian
A monthly magazine devoted wholly to the exposition and defense
of the Faith once for all delivered to the Saints, with the object of
helping to make ready a People prepared for the coming of the
Lord. Opposed to the unscriptural teaching of the papal and
protestant churches of the world.
Please send all Berean communications to:
Bro. David Clubb, 42 Onelda Rd., London, Ont. Canada N5V 2X1
"They received the Word with all readiness of mind and searched
the Scriptures daily, whether those things were so.
Therefore many believed" -Acts 17:11
ECCLESIAL NEWS: Vancouver 182
Fraternal Gatherings: Hye, London 182
DR. THOMAS' TRAVELS (continued) 183
STUDIES AND THOUGHTS: (bro. Thomas)
Interview with an Israelite 186
THE PROPHET OBADIAH (bro. Roberts) 189
I AM READY TO BE OFFERED (bro. Growcott) 196
BY THE MERCIES OF GOD (bro. D. Clubb) 204
CURRENT EVENTS FULFILLING PROPHECY:
ISRAEL: Its 40th Anniversary — A Year of Trouble and Concern;
The Attitude of the Palestinians, and the PLO; Facing the Arms of
its Enemies 208
May Answers: "Who Said" 215
100 YEARS AGO:
Answers to Questions; Bro. Thomas on Tyre; Palestine; 'Contending
for the Faith'; Jews and Their Affairs; Pope and Papacy; Different
Bible Lectures 216
Bible Puzzle: "Fire" 216
We are anxious to send the Berean free to any desiring it. Do not hesitate to
request it. If you know of any who might like it, please send us their names.
Anything herein may be used freely by any one in any way. No credit needed.
CHRIST IS COMING SOON AND WILL REIGN ON EARTH
Ecclesial News
VANCOUVER, B.C.—Bro. Ralph Hobkirk, 949 Belvedere Drive, N. Vancouver, British
Columbia, Canada V7R 2C2.
LOVING greetings to all of like precious Faith!
Since our last correspondence to the Berean Magazine, we have been
privileged by visits from the following: sis. Marjorie Gibson, Kardinya,
West Australia; bro. David and sis. Donna Burnett, Portland, Oregon;
bro. Dennis and sis. Elsie Redman, bro. Arthur and sis. June Jones, bro.
Gordon Jones, and bro. Sid Jones, Richard, Sask. It was indeed a joy to
have them visit us and meet together around the table of the Lord. We
thank the brothers who gave us the words of exhoration.
We are also pleased to announce the addition of two new members to
our ecclesia. Bro. Dan and sis. Wanda Sargent and family have taken up
residence in Squamish, B.C., which is not very far north of Vancouver.
They will be a very welcome addition to the Vancouver ecclesia.
The world at large is really in a terrible condition and getting worse
. . . thus indicating the soon return of Christ. What a consolation to us
knowing that God is in full control of the situation. Let us hold fast the
profession of our faith without wavering. — bro. Ralph Hobkirk
WE must get our joy and satisfaction in God and from God. It is not
just wrong to get it elsewhere: it is impossible. The real thing doesn't
exist anywhere else. God is Light, and the only Light. God is Love,
and the only Love. God is Life, and the only Life. The disciples were
often childish and limited as they followed Christ, but they had one
thing perfectly straight in their minds, and it was the root of everything
else: there's just no where else to go. All other roads are at last dead
ends. Most people spend their lives running away from reality, and
seeking substance where there is only shadow; seeking permanence
where there is only brevity and dissolution; seeking security in that
which is inherently insecure; seeking peace and satisfaction down a
seemingly pleasing road that must inevitably end in the dark swamp of
sorrow and emptiness, and—if there is enough mental capacity then left
to comprehend the tragedy—in bitter remorse and regret. There is only
one high, narrow, hard way out of it all, to eternity and peace and life:
total dedication of this life to God, total swallowing up of this life in
Christ. The vast majority go the wrong way. That's tragic. Many go
TOWARD the right way, but not far enough. That's even more tragic.
Let us realize the infinite bigness and glory of it. It must loom so large
to us as to overwhelm and dominate our every thought and action—or
we haven't really gotten close enough to it yet for its mighty, irresistible
gravity to draw us totally into itself. Why go just part way toward
God and glory t —G. V. G.
FRATERNAL GATHERINGS (if The Lord Will)
HYE, Texas — July 31 to Aug. 7 — bro. Carwyn Smith, 3457 Pine Lane, Deer Park,
Texas,
U.S.A. 77536; phone (713) 47*6565.
NORTHEAST Gathering, LONDON, Ont. - Oct. 8, 9 - bro. David Clubb, 42 Oneida Rd.,
London, Ontario, Canada N5V 2X1; phone (519) 451-4063.
\i MAV Mrl flron ..O.
Junius Street, Houston, Texas, U.SA 77012. Second-class postage paid at Houston,
Texas, U.S.A. 77201.
POSTMASTER: Send address changes to THE BEREAN CHRISTADELPHIAN, 8008
Junius Street, Houston,
Texas, U.SA 77012."
182 88 Berean
Dr. Thomas' Travels
(Continued)
When we arrived at the Capitol on the second night, we
found the Hall crowded to excess by Delegates, who were in
full debate on some party resolutions concerning South Carolina.
This seemed fatal to our lecture altogether. Many who
came to hear retired under the impression that the debate
would be prolonged too far for us to speak at all. They rose,
however, a little after eight, leaving us in doubt whether we
should proceed or defer our meeting for another night.
Some wished us to go on with the subject proposed; but
others wished it adjourned as some of the members wished to
hear it, but could not on that occasion as they were going to
the party at the Governor's. We were desirous of accommodating
all parties, especially members, as they had been liberal
enough to grant us their Hall.
We therefore concluded to speak upon something else for
the time being, and to defer the interpretation of "Gog and
Magog" till the morrow-night. We spoke on the Book of
Daniel in general, and showed how all his prophecies concerning
the Gentile dominions terminated in the setting up
the kingdom of God, and the empire of His Son. Thus, Nebuchadnezzar's
Image is demolished by the Stone-power
which subdues the nations and becomes universal, or a great
mountain filling the whole earth. The Fourth, or Greco
Roman, Beast, with its Little Horn of the west, is destroyed,
and the Son of Man and the Saints become the rulers of all
nations. So also the Little Horn of the Macedonian or Grecian
Goat, the Greco-Roman power of the east, combats with
Michael, the prince of princes, and comes to his end with no
power to help him; and Israel, the political subjects, or children
of the kingdom, are delivered, and the righteous dead are
raised to rule them and the conquered nations of the earth.
We showed that this kingdom and things relating to it
were the subject-matter of the gospel, hence the phrase "the
Gospel of the Kingdom." Whether what we exhibited found
its way into the hearts of our hearers, we know not. They
heard our words, but whether they will do them, remains to
be seen. Several Israelites were there, and were gratified, we
are told, with the discourse, excepting that, however, that
held forth Jesus of Nazareth as the personage who is to wield
the power of the Stone in the destruction of the Image.
Saturday being very rainy, we concluded it would be best
to postpone the two remaining lectures till Tuesday and
88 Berean 183
Wednesday following. We had obtained the Capitol for three
specific discourses, of which only one had been delivered, although
we spoke twice. The Delegates having interrupted
our course, we concluded to take four evenings instead of
three as a matter of fairness and necessity. The postponement
was accordingly advertised, and by the delay more time
afforded to make the meetings known.
The weather proved propitious, and the Jews responded in
good numbers to our invitation for them to attend. We understand
there were about thirty of them, male and female,
present on the last night. Two rabbis were introduced to us,
and desired to cultivate our acquaintance; one of them especially,
who spoke to us on a second occasion, and hoped we
would not forget him. A third Jew, a student of the University
of Vienna, resident in this country about a year and a
half, hoped he might be permitted to call and see us: as he
would like to talk with us on things in general and particular.
We invited him to come whenever it suited him, and as soon
as he pleased.
Our lectures at the Capitol, which upon the whole were
well attended, have somewhat stirred up the Jews in this
city. Rabbi Solomon Jacobs, recently from Kingston, Jamaica,
one of the rabbis we were introduced to, delivered a discourse
at the Synagogue on the Law, endeavoring to show, in
opposition to some ideas we had suggested, that no New
Constitution or Covenant for Israel was necessary; and today
(Saturday, April 5th) he has invited all denominations to
come to the Synagogue and hear him discourse on the Hope
and Destiny of Israel. We are glad to see this. We should delight
to see the Jews filled with zeal on one side or the other.
We shall go and hear him; and perhaps report what we hear
on the subject at a future time.
(The record of an interesting discussion with this Jewish student from the University
of Vienna is included in the Berean pages.)
THE FREE GOSPEL PRESENTATION AT
FREE UNION, VIRGINIA, ATTRACTS BUT FEW TRUE HEARTS
(A visit to the west of Richmond, takes Bro. Thomas into the foothills
of the Appalachian Mountains, adjacent to the Shenandoah National
Park. The lack of interest shown to the advertised discussions
was depressing to Bro. Thomas at first; however, reflection upon the
outlook developed a wonderful exhortation for all bearers of the Divine
message, an outlook which is most essential for the maintenance of the
Gospel sound in any generation where self-interests outweigh in human
minds the value of the Pearl of Great Price. Yahweh gives the increase
in any honest presentation of the One Hope, according to His will and
184 88 Berean
purpose. He alone knows if the last of the Redeemed may be drawn by
such labors, as one sows in tears. The "Free Union/* yet to be made up
of those who "shine as the stars," is still extended through the "longsuffering"
of the Creator.
The scene of labors was removed to Charlottesville, a return toward
Richmond. This was the residence of Bro. Magruder. It was also the
seat of the university of Virginia, and through the efforts of Bro. Magruder
arrangements were made for an open presentation of the Gospel. He
did his part in providing the stage in the use of the Lyceum Hall in that
city. In company with Bro. A. Anderson, lectures continued throughout
the week until Friday. The local newspaper "The Jeffersonian"
commented upon the character of Bro. Thomas', particularly the
theme of Divine overthrow of all worldly Republican forms of government.)
According to appointment we visited Albemarle again during
the past month. We arrived in Charlottesville on Wednesday
the 16th, and on the next day were joined by Mr. Albert
Anderson from Caroline. On Thursday evening arrived a conveyance
from the mountain region sent by our friends there
to carry us up to Free Union, about twelve miles from Charlottesville,
where we were to meet the people on the four
succeeding days, and lay before them the things concerning
the Kingdom and name of Jesus Christ. We departed from
Charlottesville on Friday morning between seven and eight.
The scenery is bold and interesting, but without attraction to
him whose fate it happens to be to drive a dull horse amid
rocks, and roads hub-deep in stiff, tenacious clay. Quite a
soul-tranquillizing preparation for a discourse on the Mysteries
of the Kingdom, the fording of rivers whose waters flow
into your carriage, and the toiling along the torrent-washed
gullies called roads in the Old Dominion!
Four hours and a half of this kind of pastime brought us
to Free Union, a meeting house standing on the same rocky
knoll as when we visited it three years, or so, before, where
we found two persons awaiting our arrival. Could any thing
be more encouraging! We had come ninety-two miles from
Richmond to enlighten the mountaineers of Virginia in the
Gospel of the Kingdom, and after a previous notice of several
weeks two individuals, a brother and his wife, had come four
miles with open ears to listen to the truth. These made a
totality of five persons in a cold brick house large enough to
seat three hundred or more. Could anything, we say, be
more animating! What an audience to develop a flow of
soul! Not even as many as listened to Noah when the flood
came and swept the world away. (To be continued, God willing)
88 Berean 185
Studies and Thoughts BY BROTHER JOHNTHOMAS
INTERVIEW WITH AN ISRAELITE
Our friend the Austrian Jew called to see us, and we had a
very interesting conversation for about two hours. Having
been in Germany, we commenced by calling his attention to
the fatherland in connection with the revolutions of 1848;
for we were aware that he assisted at the Austrian revolution
in Vienna, on March 15, of that year. His account of it
proved to us that revolutions are human accidents, but divine
appointments. As Daniel truly says, "it is God that changes
the times and the seasons," in other words, it is God that
makes revolutions.
JEWISH HOSTILITY TO JESUS
From the Gentile dominions we soon transferred the conversation
to the things concerning Jesus. We remarked that
we could easily understand why the forty-second generation
in which he appeared should have been so hostile to Jesus.
The leaders of the people perceived that if he substantiated
his claims to the throne and gained the ascendancy, that they
would lose all power, and standing in society and the government,
seeing that he intended to promote to honor those
only whose characters should be approved by him for integrity,
righteousness, and truth; and they were, as he told
them, the very reverse. But, we could not exactly perceive
why candid Jews of our time should speak of him with bitterness
and indignity. He had done no evil to them; and
viewing him simply as a man, he was the finest character that
ever lived, Moses not excepted.
He replied, that they did not feel bitter against him. He
was a good man and a great reformer. He had made a great
revolution in the world; but his religion was opposed to the
great principle of the Law, which was dear to Israel, and
identified with them as the witnesses for its truth, namely,
Shemang Yisrael yeyah Elohainu yeyah echahd, Hear, .
Israel! the Lord our God, the Lord is one. Israel believed in
one God, not in three Gods as taught by Christians. We replied
he was mistaken in supposing that Jesus or the New
Testament inculcated any such thing. We admitted that the
Gentiles taught three Gods in one, and one in three, the same
in substance, duration, equality, and power; multitudes of
them also worshipped angels, the ghosts of dead men and the
virgin Mary as queen of heaven. But this was all Gentilism,
and not Christianity, and ought not to be confounded with it.
186 88 Berean
JESUS SHOULD BE JUDGED BY SCRIPTURES
The Jews made a great mistake in judging of the character,
claims, and doctrine of Jesus from the caricatures of them in
the Gentile theologies and pulpit declamations. Jesus was to
be tried by the Jews as Moses was by intelligent Gentiles—by
testimony and reason, and not by common report and prejudice.
The candid and intelligent of Israel admitted that
Jesus once lived, and that Matthew, Mark, Luke, and John
wrote what may be fairly regarded as his history or biography.
In fact, there is no room to doubt in this matter; for
Jesus left his mark so indelibly upon his generation that to
question the apostolic account of him would be to manifest
symptoms of incipient insanity.
Now justice and impartiality require that Jesus should be
considered according to the testimony of his personal
acquaintances and biographers in relation to what he said and
what he did; and not according to the interpretations of men
living hundreds of years remote. He did not teach that he
was the Father, nor that he was the Holy Spirit. He expressly
declares that no man had seen the Father (John 6:46)
though a multitude had seen him. It is true indeed, that he
says, in another place, "He that hath seen me hath seen the
Father also." But then he explains in what sense the Father
was seen; in seeing him the Father was reflected from him to
the beholder as the image of man is reflected from a mirror.
Jesus was "the image of the invisible God;" for he was "in
the Father," living, moving, and existing in him; and the
Father was in him, dwelling in him by His spirit, suggesting
the words of his discourses, and doing the miracles he performed
(John 14:10).
The doctrine of the apostles harmonizes with this, for
John says, "No man hath seen God at any time" (John 1:18;
1 John 4:12)—he is not visible, but is declared to all His
creatures, angels as well as men. Again Paul says, "God only
hath deathlessness, dwelling in the light which no man can
approach unto; whom no man hath seen, nor can see"
(1 Tim. 6:16). It is true that Jesus "thought it not robbery
to be equal with God" in the sense of claiming to be his Son;
but he never set himself forth as the deathless self-existent
First Cause of all things, but His obedient Son and servant to
do His will, and to establish it, and to cause it to be respected
in all the earth as it is in heaven. Thus we see the doctrine
of the New Testament harmonizes with the principle of
Israel's faith that "the Lord is one."
88 Berean 187
PATERNITY OF JESUS - SON OF DAVID, SON OF GOD
The next point on which we conversed was the paternity
of Jesus. We undertook to show him from the prophets that
be he whom he might, the Messiah promised to Israel must
be both Son of David and Son of God; and that consequently
the same circumstances of birth would attach to him as are
testified of Jesus. In the everlasting covenant made with
David concerning his family being the royal family or house
of God's kingdom of Israel He promised him He should have
a son, the throne of whose kingdom He would establish forever.
Now of this son He said, "I will be his father, and he
shall be My son;" so that this son of David was to be both
son of David and son of God. He was to be son in a sense in
which no other descendant of David could be said to be son
of God; and this Son, when he sits upon David's throne, is to
maintain peace as long as the Moon endureth; consequently
he must be immortal.
And that he was intended to be David's superior, although
David's son, is proved by David calling him his Lord; saying,
"Jehovah said unto my Lord (Adoni), Sit thou on my right
hand till I make thy foes thy footstool." Now David did not
style Solomon his Lord, nor would he have called any of the
kings descended from him his Lord if he had been contemporary
with them; but now was a son promised whom he recognized
as his Lord as well as Jehovah, which could only be
on the principle of his being Jehovah's son as well as his own
descendant, and therefore entitled to pre-eminence over himself
in his, David's, kingdom and throne.
Now granting that the Messiah promised to Israel was to
be son of David and son of God, it is evident that his generation
must be divided between flesh and spirit; in other words,
his mother must be a descendant of David, and his father, or
begetter, the spirit or power of God. After a similar type,
Luke styles Adam, Son of God.
Adam's mother was the ground out of which he was
taken; but his Father was the Lord God. The primary difference
between Adam and Jesus in formation was their maternity,
not in their paternity—Jesus was born of flesh, Adam of
the ground; but both of God. Hence, they are styled the first
and second Adams, the Sons of God. (To be continued, God willing)
"Whosoever shall be ashamed of me and of my words in this adulterous
and sinful generation; of him also shall the Son of man be
ashamed when he cometh in the glory of his Father with the holy
angels/1 (Mark 8:38)
188 88 Berean
The Prophet Obadiah
BY BROTHER ROBERT ROBERTS
This time it is the writing of Obadiah, the prophet. Of
Obadiah himself we know very little. This is no great drawback.
It was not what the prophets were in themselves that
made them important to us; it was the communication of
which they were the mediums. God made use of insignificant
men often, on the principle defined by Paul in writing
to the Corinthians concerning the spiritual light in the apostles:
"We have this treasure in earthen vessels that the excellency
of the power may be (manifestly) of God and NOT OF
US."
It is THE VISION of Obadiah-what he saw. God speaks of
"the foolish prophets that follow their own spirit and HAVE
SEEN NOTHING" (Ezek. 13:3). "Yea, they are prophets of
the deceit of their own heart" (Jer. 23:26). The prophets,
without inspiration, were no more than other men, and,
therefore, could see nothing in "their own spirits" but those
fortuitous combinations of ideas and imaginations which are
natural to all men and profitable to none for guidance in the
things of righteousness or futurity. What God causes a man
to see by the action of inspiration is another thing. We may
then see something with him that is of advantage to us to
know.
This vision of Obadiah differs somewhat from the visions
of the other prophets. It is brief, but that is no great detriment.
Much may be said in few words. It is in its topic that
it principally differs. The messages of the prophets as a rule
relate to Israel, and are directed either to the reproof of
Israel's wanderings or the delineation of Israel's future.
But Obadiah has to do with an alien nation. "Thus said
the Lord God CONCERNING EDOM." We all know who
Edom was. It was a community descended from Esau, the
brother of Jacob, for whom Edom was another name.
Though a son of Isaac, he was not beloved of God, but otherwise.
"Jacob have I loved; Esau have I hated." To men who
judge the matter from a merely natural point of view, this
seems strange. Of the two men, judged from this point of
view, Esau seems the more lovable of the two: "Esau was a
skilful hunter, a man of the field and Jacob was a plain man,
dwelling in tents." Esau was what people would consider a
more manly, frank, and interesting character; Jacob was his
mother's boy, and appears in the light of what might seem
88 Berean 189
overreaching and underhanded. Why should one be loved
and the other hated? We get the clue in that divine saying:
'7 love them that love me." Jacob was a lover of his father's
God; Esau was a mere lover of nature. This was a great difference,
and continues to this day, the great distinction between
men that are godly and men that are not. And it constitutes
the ground of aversion between one class and the
other; for there is a fundamental aversion that is almost mutual
between those who love God and those who love the
present evil world.
The love of the present world is due to the exclusive action
of the mind of the flesh, or the mind generated by the
unenlightened brain left to itself; the love of God is due to
the enlightenment of the natural mind by the Spirit of God
in revelation. Hence the explanation given by Paul of the antagonism
between Isaac and his brother Ishmael: "He that
was born after the flesh persecuted him that was born after
the Spirit; even so it is now," The two states are mutually
repellant on the natural principle universally illustrated in
society that people who love different things do not love one
another.
If this principle operates where there are different natural
loves, it operates more powerfully where spiritual love comes
into the process. The world hates those who love God, because
it has no love for God. Jesus said it would be so: "If
ye were of the world, the world would love his own; but because
ye are not of the world, but I have chosen you out of
the world, therefore the world hateth you. " He also said in
prayer to the Father: "I have given them Thy word, and the
world hath hated them, because they are not of the world,
even as I am not of the world." Again Paul said: "We, brethren,
as Isaac was, are the children of promise."
Obadiah, then, has to deal with the descendants of a man
who was not in the covenant of promise, and to whose posterity
God had assigned a district to the south-east of the
land of promise, consisting of rocky valleys and precipitous
places. Concerning this community—active, predatory, zealous,
and prosperous, Obadiah speaks. What had he to say?
Words of "lamentation and mourning and woe." Destruction
and desolation are foreshown for reasons given. "Thou
shouldest not have" done this; "thou shouldest not have"
done that. Thou shouldest not have rejoiced over the children
of Judah in the day of their destruction. Thou shouldest
not have stood in the crossway to cut off those of his that
190 88 Berean
did escape; thou shouldest not have spoken proudly in the
day of their distress.
Well, why lay stress on those things? There is a reason.
It is written in the prophet Amos concerning Israel. "You
only have I known of all the families of the earth; therefore,
I will punish you for all your iniquity." From this it might
seem as if God would have no punishments for any other.
But here in Obadiah is a case of punishing for their iniquity a
nation whom God did not "know" as He knew Israel. And it
is far, far from the only case. In the very prophet Amos, in
which we read "You only have I known," we read, "For
three transgressions of DAMASCUS, and for four, I will not
turn away from the punishment thereof." . . . "For three
transgressions of TYRUS, and for four, I will not turn away
the punishment thereof"; all these were "families of the
earth" whom God had not "known" as He had known Israel:
yet there is punishment for them. We should, therefore, reason
wrongly if we were to infer from the statement in Amos,
"You only have I known of all the families of the earth,
therefore I will punish you for all your iniquity," that God
would not punish other nations. He expressly bars the way
against this misinterpretation by sending Jeremiah to "all the
kingdoms of the world upon the face of the earth" to say,
"Lo, / began to bring evil on the city which is called by my
name, and should ye be utterly unpunished? YE SHALL
NOT BE UNPUNISHED, for I will call for a sword against all
the inhabitants of the earth, saith the Lord of Hosts." Even
the Canaanites, whom Israel succeeded in the land were examples
of punishment for iniquity.
Moses told Israel (Deut. 9:4) that "for the wickedness of
those nations, the Lord doth drive them out before thee—not
for thy righteousness or the uprightness of thy heart" In
Leviticus 18 you may read a description of the wicked ways
of the Canaanites. Israel is commanded (verses 24-25), "Defile
not ye yourselves in any of these things: for in all these
things the nations are defiled which I cast out before you:
and the land is defiled: therefore I DO VISIT THE INIQUITY
THEREOF UPON IT." The flood and the destruction
of Sodom and Gomorrha are lessons to the same point.
The statement, "You only have I known" is absolutely
true both as to that fact and as to the special punishment
growing out of it. It is the negative deduction from it that
would be wrong. Israel has been punished as no other nation
has because privileged as no other; but other nations are not
88 Berean 191
unpunished. The principle regulating the dispensation of
judgment is the simple and reasonable one affirmed by the
Lord: "7b whom much is given, of them shall much be required."
The principle has application in another direction, because
the work of God has taken an individual after a national
form. The individual salvation offered to Israel in the
preaching of John and Jesus, and rejected by them, has been
offered to the Gentiles instead, and along with it a call to
"all men everywhere to repent " and a "revelation of the
righteous judgment of God, who will render to every man
according to his deeds. . . . in the day when God shall judge
the secrets of men by Jesus Christ" (Rom. 1:17-18; 2:5-6,
16). This operation develops a household of Christ, whose
house men continue to be so long as they "hold fast the confidence
and rejoicing of the hope steadfast unto the end."
These have special privileges, and will have special accountability
to answer for; but some have reasoned that because
this is true, therefore the rebellious among men who "refuse
him that speaketh," will have nothing to answer for in "the
day of wrath and revelation of the righteous judgment of
God" if they should happen to be among the dead. This is a
fallacy of the nature of the supposed mistake to which we
have already referred, viz.,—that those would make, who
should reason, that because God knew Israel only of all the
families of the earth, therefore He would not punish the
other families.
It is a mistake made by some who have pushed true principles
too far through failing to make allowance for other
principles. It is not a mistake made by those who have remained
in harmony with Dr. Thomas from the beginning.
These have always recognized that the TRUTH CREATES
RESPONSIBILITY WHEREVER IT UNDERSTANDINGLY
COMES, and that if men refuse the submission which God
commands, they expose themselves to the terrors of the
second death, naturally taking rank with the third class of
the parable—additional to the faithful and unfaithful members
of the household, whom the Lord describes as "those
mine enemies who would not that I should reign over them"
How terrible it will be in that day, if through looseness of
doctrine in this matter on our part, men should find themselves
awake from the dead to judgment who did not expect
to be there, and who would naturally turn their reproaches
against us. "Why did you tell me I was not responsible?"
192 88 Berean
Paul declared himself "free from the blood of all men" because
he "had not shunned to declare the whole counsel of
God" In this position we can scarcely consider ourselves if
we lull people into a deadly indifference by teaching them
that if they choose to disobey God, the worst they have to
look for is to be left undisturbed in an everlasting grave.
This is not the worst. There is a judgment which shall
"devour the adversary" of which every (responsible) soul of
man will partake who are "contentious, and do not obey the
truth, but obey unrighteousness" (Rom. 2:8). This judgment
is in "the time of the dead"—that is, the time of the awaking
of the dead "that they should be judged''—not of those who,
having no understanding, "shall not rise," but have passed
away as the beasts that perish; but of those who, notwithstanding
their contact with "the light that is come into the
world," loved darkness rather than light—and who, having
heard the words of Christ as the acknowledged words of
Christ and of God, and having rejected them practically in
refusing to walk in accord with them, will be "judged by
them in the last day"
These are the solemn teachings of Christ and the apostles.
The contrary doctrine is based upon too narrow a construction
of "covenant-relationship." This relationship is more an
affair of benefit than of accountability. Outside the covenant,
there can be no eternal life; but everything shows that
men need not be inside that covenant to be the objects of His
righteous anger and punishment. We must not overlook the
wide proprietorship of the Deity in all His works. If "the
cattle upon a thousand hills" are His, much more the teeming
millions of Adam's race. He is the "God of the spirits of all
flesh" as Moses declared Him to be. "All souls are his" as
He Himself said by Ezekiel, "the souls of the son and the soul
also of the Father" If He had not spoken to them, their being
His would have done no more for them than it does for
the beasts that perish; but He has spoken to them in their
cast-off condition, and though few of them know the fact or
are in illuminated relation with the fact, it does not lessen
the terrible import of the fact to those who cast it KNOWINGLY
aside and live indifferently to it as if man were his
own maker and God's claims on Him were nothing.
There is very little sense on the earth at present of what is
due to God. An outrageous theology and a false science
have, between them, so emasculated and confused all reasonable
ideas on the subject that it is one of the last things
88 Berean 193
recognized, "that God hath made all things for Himself yea
even the wicked for the day of His power." There is little
sense of reverence for Him to be met with anywhere, and
next to no recognition of His proprietorship in the things He
has made. The earth and all things on it and related to it are
treated as matters of human convenience merely, and almost
regarded as of human manufacture. The world is sunk in a
deadly stupefaction on this sublime subject. It needs waking
up. It will get it shortly. It has had several wakings up in
time past, but it has gone off again, and sleeps more soundly
than ever. But let us not sleep as do others. We are not of
the night but of the day. As such, it belongs to us to reflect
the light of day in advance.
It maybe to little purpose as regards others: but as regards
ourselves, it is well-pleasing to God that while we sojourn in
the land of the living, we should let the light shine, both in
our manifest works and submission to God, and in our reecho
of the testimony that the earth is the Lord's and the
fulness thereof; and that though, for a time, He tolerates the
universal revolt against Himself, He will not always restrain
His righteous anger, but will show Himself as a consuming
fire against all unrighteousness of men, when the Lord Jesus
shall be revealed from heaven in flaming fire, taking vengeance
on them that know not God and that obey not the Gospel
of our Lord Jesus Christ, who shall be punished with
everlasting destruction from the presence of the Lord and
from the glory of His power, when He shall come to be
glorified in His saints and admired in all them that believe.
There may not seem to be much comfort in the exhibition
of this phase of the Truth. Looked at all round, there is
more than appears. There is nothing but comfort in the prospect
of the effectual assertion and vindication and establishment
of the authority of God in the earth. There can be no
peace or joy or well being till this is done. Part of the process
consists of that great judicial inquisition which He has
been pleased to appoint. He will root the wicked out of the
earth, but not without showing cause. He will confound the
arrogant and take the wise in their own craftiness, by exhibiting
their folly to all men, as the fitting and effectual prelude
to His own management of the earth. Thus He will do on
the day which He hath appointed for judging the world in
righteousness by that man whom He hath appointed.
This day, which is a terrible day, will only be terrible to
the Lord's enemies. It will be a glorious day for those who
love righteousness and hate iniquity, and who wait daily
194 88 Berean
upon God in the patient continuance in well doing which He
has required. The day of the ending of the present evil world
will necessarily be a day of storm and trouble and clouds and
thick darkness: but because of its presage of the everlasting
day of light and love that lies beyond, it will be a day to be
much hailed and much remembered by all the friends of God.
It is no unnatural association of terms in Isaiah that in the
same breath describes "the day of vengeance of our God" as
a day that will "comfort all that mourn" (Isa. 61:2). There
can be no more comfort to God's mourners till earth's transgressors
have become the subjects of God's vengeance; for
among the many causes of their mourning is this, that the
transgressors lift the head on high, and to the wicked for the
time being, the earth is given in undisturbed possession.
Jesus asks the question: "Shall not God avenge His own elect
who cry day and night unto Him?" (Luke 18:7). A section
of them are Apocalyptically exhibited as ejaculating. "How
long, . Lord, holy and true, dost thou not judge and avenge
our blood on them that dwell on the earth?"
It is not an unscriptural prayer, therefore, to pray, "0
God, to whom vengeance belongeth, lift up thyself, thou
judge of the earth. Render a reward to the proud. Let not
man prevail; let the heathen be judged in thy sight. Put them
in fear, . Lord, that the nations may know themselves to be
but men" He will answer this prayer at the time appointed,
"though He bear long with them"
Then will He at the same time "comfort all (His own people)
that mourn, to give unto them beauty for ashes, the oil
of joy for mourning, the garment of praise for the spirit of
heaviness"
Then will they exclaim, as it is written in the same chapter,
"I will greatly rejoice in the Lord; my soul shall be joyful
in my God: for He hath clothed me with the garments of salvation:
He hath covered me with the robe of righteousness,
as a bridegroom decketh himself with ornaments, and as a
bride adorneth herself with her jewels. For as the earth
bringeth forth her bud, and as the garden causeth the things
that are sown in it to spring forth, so the Lord God will cause
righteousness and praise to spring forth before all nations"
Then will be fulfilled what is written in Obadiah: "Upon
Mount Zion shall be deliverance: and there shall be holiness,
and the House of Jacob shalt possess their possessions . . .
and Saviours shall come up on Mount Zion to judge the
Mount of Esaut and the kingdom shall be the Lord's."
—Christadelphian, 1894
88 Berean 195
I Am Ready To Be Offered
BY BROTHER GILBERT GROWCOTT
"The servant of the Lord must not strive, but be gentle
unto all men, apt to teach, patient, in meekness instrucing
those that oppose themselves"—2 Timothy 2:24-25.
Paul's 2nd letter to Timothy was written to strengthen and
encourage him. Paul was a prisoner in Rome, about to be put
to death for his service to Christ. Timothy was laboring in the
Truth at some distant place. Paul appears to fear that Timothy
was somewhat disheartened. Truly there was much to cause discouragement.
Things were not going well with the Truth. They
never have and never will. This is the day of small things—of
trial and probation and darkness and faith.
In reading the epistles, we are impressed with how personal
and individual a thing early Christianity was. It hung to a large
extent on the shoulders of this one man and the few who were
willing to give their lives to help him. Writing to the Philippians
(also from prison) he said (2:19-20)—
%*I trust in the Lord to send Timothy shortly unto you. I
have no man likeminded who will naturally care for your
state, for all seek their own—not the things that are Christ's."
All were wrapped up in their own little lives and affairs, too
busy to accept the honor and glory of a part in the most wonderful
and history-making endeavor that the world has ever
seen. What is left now of the things they thought so important?
But Timothy—though he early chose the one thing which was
needful and held fast to it to the end—could get discouraged
too. And though writing to encourage him, the external picture
that Paul gives is not a happy one. His comfort did not rest or
depend on temporary and external conditions, but on the immovable
facts of the external purpose. In 1:15 he says,
"This thou knowest, that all they which are in Asia be
turned away from me."
And 4:10—"Demas hath forsaken me, having loved this
present world."
V. 16—"At my first answer, no one stood with me, but all
forsook me."
Timothy would wonder if there were any point in trying to
maintain and hold together an organized body of believers—in
trying to carry on ecclesial arrangements. Here was PauJ, the
very heart of the movement, a prisoner facing execution, and
the body of so-called Christians he had gotten together had almost
completely deserted him.
How pathetically he mentions Onesiphorus—one, at least,
who sought him out in his imprisonment and was not ashamed
of his chains. What a state of affairs—when one brother stands
out for grateful commendation for not having been ashamed of
association with the apostle in his hour of humiliation and
trial! But Paul relates these things without any bitterness or
196 88 Berean
despair. He knows God's purpose cannot fail. He says (2:19)—
"The foundation of God standeth sure, having this seal:
The Lord knoweth them that are His."
Men may waver back and forth, but the foundation standeth
sure; and all who will may stand upon it—be they many or few.
Paul's concern was to keep the foundation before the eyes of
men, regardless of the appearances or conditions in the external
Christian body all around him. He urges Timothy (1:6) to—
"Stir up the gift of God which is in thee."
Not that we are to infer that Timothy was negligent, but all
need the exhortation to patient and sustained spiritual activity.
Paul knew he would soon be gone, and the younger man who
had worked with him and depended on him would be facing
ecclesial problems alone. He was writing to Timothy of the
greatness and surety of the divine purpose, the vast power that
controls all and shapes all things to the divine end, the love and
joy that casts out all fear—
"For God hath not given us the spirit of fear, but of power,
and of love, and of a sound mind" (2 Tim. 1:7).
Power, and love, and a sound mind. This is the spirit that
God gives us. All the power was on Paul's side. And so he
counsels with cheerful assurance, though forsaken and in prison
and facing death. In the next chapter he says (2:9)—
"I am in bonds, but the WORD OF GOD IS NOT BOUND!"
So he exhorts Timothy (1:8)—
"Be not ashamed, therefore, to testify to the Lord, nor of
me his prisoner, but take your share of suffering for the
Gospel in the power of God."
"I am not ashamed/* he says. He was not ashamed or afraid
to meet scorn and ridicule and peril for the sake of the Truth.
Why was he not, when others were? Was he naturally any
different from them? No, his secret was, as he says (1:12)—
"I am not ashamed, because I know Whom I have believed!"
He KNEW God. He did not just know about Him. He knew
Him by close, personal acquaintance. Such knowledge does not
come overnight. It takes time. The intimate companionship of
God is not for every light and casual seeker. Solomon says—
"When thou vowest, defer not to pay it; God hath no
pleasure in fools'9 (Eccl. 5:4).
This seems a "hard saying," but it conveys an important principle
of divine wisdom. Getting to know God must be taken
seriously» and must be made the center of life's purpose. And
we must be prepared to wait in patience, though the vision seem
to tarry long. Can God be expected to open Himself to one
whose heart is not firmly set on developing the acquaintance
into permanent, devoted affection? "God hath no pleasure in
fools*9—thoughtless, shallow-minded people who are divided in
their interests. Paul knew Him, and therefore he could say—
"NONE OF THESE THINGS MOVE ME."
88 .ßG.ß. 197
What triumphant peace of mind! Paul was not above human
feelings. He had simply availed himself of something that was
far mightier—the God-given spirit of "power and of love and
of a sound mind." He said to the Corinthians that he was "perplexed,
but not in despair." In the present darkness perplexity
cannot be avoided. It is part of the training. But it need not,
and must not, lend to despair.
In v.13 he exhorts Timothy to "Hold fast the form of sound
words" This principle runs throughout the epistle. In 2:15 it is:
"Study to show thyself approved with God—rightly dividing
the Word of Truth."
But how? When we contemplate the endless multitude of
theories developed on the supposed basis of the Word of God,
we wonder how we should go about avoiding similar pitfalls.
But actually it is not the problem that it may appear. The Truth
is simple. It is adjusted to our mental capacity. As long as we
hold fast to its simple elements, we are safe. And it has largely
to do with our way of life. Jesus said (John 7:17)—
"If any man will DO God's will, he shall know of the doctrine."
Truly much of Scripture requires study, but there is plenty
that is very clear and of practical bearing on our lives, and if we
do this part then—and only then—will we know the other. As
guidance in this respect, Paul (in ch. 2) warns against 3 dangers:
V. 14—"Strive not about words;"
V. 16—"Shun profane and vain babblings;"
V. 23—"Avoid foolish and unlearned questions."
One thing it will do us good to remember—it is much easier
and more flesh-pleasing to dream and speculate than to study
and learn. Imagination has tireless wings, but solid learning is
slow, and plodding, and against the grain, especially scriptural
learning. Let us briefly consider Paul's 3 points.
1. "Strive not about words." Words are just tools. Much
strife has been caused by attaching different meanings to a word.
Our contact with the mind of the Spirit is through the recorded
words of Scripture, so let us study to get the true meaning of
those words, and to use them properly. Let us never think we
know the meaning of a word until we have looked it up and
have checked its use through Scripture. Words as they are commonly
and locally used are often very inaccurate. The greatest
pitfall i s thinking we know, without making the effort to really
find out. The Word of God is the only true education there is9
but it is not something we can peck at. To get anywhere we
must, as Paul told Timothy, give ourselves "wholly to it."
2. "Shun profane and vain babblings" On the face of it we
thoughtlessly assume that that never applies to us. But the real
meaning is just empty» human talking—that is, the natural expressing
of natural thought. The natural mind is foolish in
God's sight. Man can learn and observe facts» and modern man
has made great strides in applying learned facts to modern in-
198 88 Berean
ventions* In spiritual realms he must learn and stick to the facts
—the revealed facts—he is lost if he begins to speculate on what
is not revealed.
3· "Foolish and unlearned questions avoid, knowing that they
gender strifes" There are many unanswered questions in the
Bible, and they are often bandied profitlessly back and forth
while the practical meat of divine instruction is overlooked. The
real teaching of Christ bears down hard on the flesh, so naturally
the flesh prefers to turn its attention to side issues which do not
relate to the way of life.
But when we read the Scriptures, let us try to keep our attention
on the heart of the flesh-mortifying teaching, and not allow
it to deceitfully expend itself on the incidental scenery, for the
heart of man is "deceitful above all things." Let us concentrate
on the practical aspects—the holiness, the service to God and
others, the self-denial, the kindness, the meekness, the purifications,
the eschewing of earthly treasures and pleasures, the faith
and fearless allegiance of Jesus, the humble, lowly way of life—
"The servant of the Lord must not strive, but must be
gentle toward everyone" (2:24).
The word used here means 'fight' or 'quarrel· and is never
scripturally used in a good sense. (5 other words are also translated
'strive*). If we can accomplish this basic attitude then we
have the groundwork for the gradual bringing unto perfection
of the fruit of the Spirit. But it must go deep. The natural,
evil, irritable, human tendency to quarrel must be completely
dissolved away by the mind of the Spirit, not just side-tracked
into other channels by being given a spiritual veneer. The servant
of the Lord must not strive, fight, or quarrel, but must be
calm, patient and gentle toward all.
V. 25—"In meekness instructing those that oppose themselves,
if God peradventure will give them repentance."
If we can bring ourselves to realize that all things are at all
times in the unerring and almighty hand of God, and that we are
each but a small cog in a vast machine, we shall not be trapped
into that self-important anxiety that leads to hastiness and
harshness. When we see worldliness and unclean, debasing
habits gaining ground in an ecclesia; when we see modern customs
and fashions making a mockery of scriptural ordinances;
when we see some we have loved and labored with drifting
away into looser groups that have the appeal of numbers; when
we see attendances gradually diminishing and worldly things
interfering even on Sunday mornings, we are apt to become
despondent and panicky. But why should we? Did Paul? NO!
"The foundation of God standeth sure, having this seal:
The Lord knoweth them that are His9' (2 Tim. 2:19).
And the apostle, far from despondency, sounded out from his
prison-cell inspiring words of courage, and patience, and glorious
hope. Without bitterness, but with terrible significance, he
88 Berean 199
points out to Timothy (2:20) that in a great house there are not
only vessels of honor, but also vessels of dishonor. If a man will
purify himself he shall be among the vessels of honor, he says.
This may seem a strange way to give encouragement, but it
would help Timothy to realize that ecclesial disappointments
and difficulties do not necessarily mean an abandonment by
God, but are rather a part of the divine wisdom of probation.
If things were so in Paul's day, what are we to expect at the
time of the end—the "perilous times" of the "last days" of
which he speaks in the beginning of ch. 3? In the list of evils
that will particularly mark the latter days, the 3 he puts first
are instructive. Surely we can assume that the first ones he mentions
are outstanding, either as the most serious, the most dangerous,
or the most fundamental—"covetous, boasters, proud!*
Surely, above all, these are days of covetousness, boasting and
pride in this world's goods, even among those naming the name
of Christ. And being human we are all too easily drawn into
this same vicious net unless we are consciously on guard. Covetousness
is something that we always regard as applying to
others. In ourselves we see it as just an "intelligent appreciation
of finer things and a commendable industriousness to acquire
them." Let us turn the searching beam of the Spirit on this foolishness.
It was someone far wiser than we who said,
"Having food and raiment, therewith be content. . . Where
your treasure is, there will your heart be also . . . Verily
they have their reward" (1 Tim. 6:8; Luke 12:34; Matt. 6:2).
Among the characteristics of the latter days is (v. 5)—
"Having a form of godliness, but denying the power thereof."
"Denying the power thereof." Saying it cannot be done—it
is not "reasonable" to expect the beauty of holiness in mortal
flesh. What is "the power thereof"? Let us consider a few verses
in which this power is referred to.
"The exceeding greatness of His power to usward, according
to the working of His mighty power* (Eph. 1:19).
"Now unto Him Who is able to do exceeding abundantly
above all that we ask or think, according to the power that
worketh in us" (Eph. 3:20).
"My brethren, be strong in the Lord, and in the power
of His might" (Eph. 6:10).
"Strengthened with all might according to His glorious
power, unto all patience and longsuffering with joyfulness"
Is there such a thing as being "strengthened with all might
according to His glorious power, unto all patience and longsuffering
with joyfulness**? Let us, at least, not be among those
who "deny the power thereof.*' There is such a power, and
making contact with it through the Word is vitally important
in the way of life. It can and must be done.
V. 12—"All that will live godly in Christ Jesus shall suffer
persecution."
"Persecution" does not necessarily mean bodily peril. But the
200 88 Berean
Scriptures lay down the principle that if we live faithfully and
consistently according to the commands of Christ, we shall be
treated in an unfriendly manner by the world in general. It is
not something we should invite, and quite often it is our flesbliness
and incourtesy—rather than our Christlikeness—that creates
unpleasantness which we may be inclined to interpret as persecution
for righteousness* sake. There is much that is self-condoned
(and even self -glorified!) as "righteous anger" which is
really but an ugly giving vent to the evil of the flesh.
But still the fact remains that "All that will live godlv in
Christ Jesus shall suffer persecution." If we openly advocate and
try to live up to the principles of Christ we shall annoy most
people because they do not want to live that way and they resent
the inference that they should. You are an "extremist," you are
too "narrow-minded/* you are "righteous overmuch." Until we
recognize and completely accept this state of affairs, we shall be
unhappy and divided in our minds. We can have no friendship
with the world or with worldly "brethren" if we are an outandout, unconcealed follower of Christ. They may tolerate us,
but they cannot like us, for they will be uneasy in our presence,
and we in theirs. Everything that is not of the Father is of the
world. Therefore the world can even be among our own selves.
There can be no true communion in the Spirit except between
those few who are hungering and thirsting for righteousness—
anxious and striving to get closer and closer to God
and the divine way of life.
V. 14—"Continue thou in the things which thou hast
learned and been assured of . . . from a child thou hast
known the holy Scriptures which are able to make thee wise
unto salvation."
How are they able to make us "wise unto salvation?" Paul
continues—
"All Scripture is profitable for doctrine, reproof, correction
and instruction in righteousness, that the man of God
may be perfect, throughly (that is, completely) furnished
unto all good works/'
This is a very common quotation among us, but have we ever
stopped to analyze it and to note what the Scriptures are designed
to do to us?—what it means to be "wise unto salvation"?
"Reproof, correction, instruction in righteousness, that the
man of God may be perfect and completely equipped."
Do we realize the tremendous, vital power that lies between
the covers of this Book? If we come to it hungering and thirsting
after righteousness, we shall find it. It is a promise. It is a
divine guarantee. It may be in a far different way than we expect,
and there may be long waiting and darkness, but it will
come—a marvelous, divine, transforming power of godliness.
Our part is to hold fast, keep at it. On one occasion Daniel,
the greatly beloved, mourned and fasted and prayed for 3 weeks
continuously before receiving any recognition. Moses had to
88 Berean 201
afflict himself 40 days before being received up to the mount of
God. And these are but symbolic periods of waiting. Anna, the
prophetess, waited 84 years as a widow in the Temple, serving
God night and day with fasting and prayer—waiting to see the
salvation of the Lord.
'Tor the time will come when they will not endure sound
doctrine" (4:3).
We know that the whole vast body of so-called Christendom
has long since reached this state. They cannot bear to listen to
sound teaching, for it interferes with their way of life. This is
the biggest stumbling-block to acceptance of the Truth. The
lesson for us is to be sure that we are not among the number
who are annoyed and resentful when the call to ever-increasing
godliness and holiness is presented. We dare not regard it as a
burden. That was wherein Israel grievously offended God. "The
burden of the Lord/* Can it be a burden that God asks us to
draw closer and closer to Him and His way? We must hunger
and thirst after righteousness—we must perceive its divine
beauty and value, and the repulsive, deathly ugliness of the
natural fleshly mind.
"I am now ready to be offered, and the time of my departure
is at hand" (4:6).
Paul had come to the end of his course. Apart from the Master
himself no man had given more, or suffered more, for the
Household of Faith. One would expect that as the great apostle
to the Gentiles went to his death for the Truth, the whole
brotherhood would surround him in love and sorrow. But just
the opposite was the case—
"All Asia (the heart of his labors) be turned away from me."
And when he stood before the Roman bar, his life at stake—
"No one stood with me—all forsook me."
Twice the aged apostle says to Timothy in this last chapter—
"Do your best to come to me soon."
The reason he gives is—
"For Demas hath forsaken me, having loved this present world."
Demas was at one time a close fellowlaborer with Paul, and
joins lovingly with him in greetings in two former epistles. But
apparently he had never truly grasped the real value and beauty
of the Truth; never had its divine transforming power sink into
his heart. There is no indication that Demas had necessarily
openly "left the Truth," as the saying goes. He had just come
to "love the world" and had left Paul.
The falling-away of the once-earnest Demas is the saddest part
of the whole epistle—far sadder than the lonely, forsaken position
of Paul himself. The sadness is that for Demas the picture
had faded. He had once shared with Paul bright visions of
eternal joy in Christ, but now he "loved this present world."
Why? Surely we would expect the vision of the future to grow
brighter as one continued in the Truth. It does—if we are ever
202 88 Berean
striving to get closer to God. But if we regard being in the
Truth as an end in itself—an accomplished thing that just requires
routine maintaining—then the vital, living reality of it
will gradually, imperceptibly, fade from our minds. For we are
so constituted. We get used to things—and their effect on us
diminishes. Consider Israel and the marvellous, divine pillar of
fire that became so commonplace to them. We cannot maintain
an interest and an enthusiasm unless we are striving for something.
Paul said to the Philippians (3:13-14)—
"Brethren, I do not count myself yet to have laid hold, but
one thing I do, forgetting the things which are behind and
stretching forward to the things which are before, I press
on toward the goal unto the prize of the high calling of God
in Christ Jesus."
He did not consider that he had attained. He could see that
all the time that remained to him had to be accounted for by a
continual movement toward the ideal in Christ. Not a mechanical
approach—just a "doing" or "not doing"—but as he says,
that he might better apprehend, or comprehend: that is, a continuous
mental drawing closer to the ideal. Let us note that this
man says in the same Philippian epistle—
"I can do all things through Christ which strengtheneth me."
"I have learned, in whatsoever state I am, therewith to be
content."
"I have suffered the loss of all things and do count them
but dung that I may win Christ."
But still he could at the same time say: "I have not attained.
I have further to go. I stretch forward to the mark of the high
calling/* That is the beauty and glory and power of the mark
of the high calling in Christ Jesus—its unattainable but everinspiring
perfection of godliness.
This was the secret that kept Paul's zeal on tiptoe—counting
each moment an opportunity to improve his offering, to draw
closer to God, to intensify the joy of divine fellowship—eagerly
spending the time in loving preparation, always adding by anticipation
to the pleasure of the final perfect, endless communion.
And when the time of his departure came, he said,
"I have fought a good fight."
It was a fight. It still is a fight—a bitter, yet glorious battle.
A battle whose weapons are kindness, and patience, and gentleness,
and endless self-searchings, and hope in the darkness, and
an enduring, unquestioning faith. BUT—
"He that overcometh shall inherit all things." —G.V.G.
THE NATURAL MAN IS AN IGNORAMUS WITH US ALL
The natural man is an ignoramus with us all — both in the things of
man and in the things of God, but a much more invincible ignoramus in
the latter than in the former.
Education reforms him a little in natural things; the instruction of the
Word will bring him into comparative submission in spiritual things. Left
to himself, he Is a fool and a liar. We must shut our ears to him, he is
whispering to us all the time; we carry him about with us. —Bro. Roberts.
88 Berean 203
By The Mercies Of God
The earlier chapters of the book of Romans cover important
doctrinal matters regarding our belief and fellowship
in Christ, and the purpose God has with the natural
seed of Abraham, as well as the spiritual seed developed as a
result of the cutting off of natural Israel. In the latter chapters
our attention is focused on practical matters — the way
the true Israel of God is developed; the walk and conduct
and frame of mind that must be manifested in order to
triumph over sin during our lives in the Truth. The apostle
in the opening verse of ch. 12 makes a declaration as to what
the correct attitude in the matter should be, (Rom. 12:1) —
"/ beseech you therefore brethren, BY THE MERCIES OF
GOD, that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service."
Here Paul gives a direct prescription that if followed,
will lead to eternal life. He is bringing out the need for
complete dedication to the work of God in the Truth; and
the need for the right spirit in all that we do. There must be
the spirit of service, a voluntary giving up of the natural
things for dedication to the service of God. As we peruse the
chapter we find a brief but complete summing up of how
one's salvation can be worked out as a "living sacrifice, holy,
acceptable to God, our reasonable service." This means of
salvation has been provided by or through the mercies
(compassion) of God. How blessed we are, for we are His
children called to light and life because He first loved us.
This is the blessing of God, for it is only through His love
and mercy that we can be saved.
***
"Which is your reasonable service" (v. 1)
The point Paul, filled with the Spirit of God, is bringing
out, is that the service required is only logical, sensible and
intelligent, in return for the blessings to come. We look
forward to all eternity and the joys and wonders associated
with it. Will we receive them for giving nothing, or for even a
little service when we feel like it? Absolutely not — reward
only comes for service well rendered; a giving of the "all" we
have and are, for the magnificent marvels to come.
Presenting ourselves as a living sacrifice, our reasonable
service, is only the first step. The second goes hand in hand
with it.
V. 2 — "And be not conformed to this world; but be ye
transformed by the renewing of your mind, that ye may prove
what is that good and acceptable and perfect will of God."
204 88Berean
To "conform" is to bring into agreement, to adapt.
When we embraced the Truth we placed ourselves out of
harmony with the world. We became, the world says —
short-sighted, narrow-minded. We set our eyes on the distant
horizon of the Kingdom which we are unable to see,
except through the eye of faith. To the world any present
sacrifice is foolish unless it means some worldly honour or
wealth. To sacrifice our whole way of living for a place in a
Kingdom to be established on the ruins of this present order,
is to the world, madness. But here in Romans, the
apostle tells us it is the only way. The mind must be changed,
its interests and affections set on things eternal, things unseen
by the natural man. As we make our way toward this
promised Kingdom, we must be aware of the many rough
and forbidding snares, the greatest of which is worldly associates.
Our friends, associates, fellow-workers may try to
persuade us that we can overcome obstacles before us by
choosing easier paths as they do. They may reap present
rewards and benefits which we must forego; but theirs is
only an aimless existence leading to the grave — ours is a
path to everlasting glory, and eternal, divine fellowship with
the Father and Son. Who would not rather now put up with
present separateness than to drift back into the hopeless
condition of the world around us?
When we started our journey to the Kingdom, we
shook ourselves free from worldly things and decided to
turn our backs on the world. We grasped God's Truth and
stepped forward hopefully and thankfully, with zeal, on to
the narrow path toward salvation. But the journey has been
long! At times we, like the Psalmist, have exclaimed,
(Psa.73:2) —
"But as for me, my feet were almost gone, my steps had well
nigh slipped."
It is necessary to continually examine our steps to ascertain
that we are not led down deceptive paths. It is so easy to
remain in touch with things we should have left behind,
while at the same time deluding ourselves that we are faithful.
There is only one remedy to keep our walk aright, and
that is, Psa. 73:28 —
"It is good for me to draw near to God: I have put my trust in
the Lord God"
If we are alert in faith and responsive to our obligations,
we will continually examine ourselves by the Word — not
88 Berean 205
just once a week on Sunday, nor even once a day; but EVERY
moment of our conscious existence. There is a need for
constant alertness that we do not adopt and conform to the
world around us in which we live and work. The world's
standards will cause our aims and interests to be clouded,
our minds turned away from the Word of God, giving us a
deluded sense of security. Every spiritual illness has a simple
remedy found with God — it is to approach Him in prayer
any time day or night. In order for our prayers to be successful,
they must be fortified by meditation and study of the
Word of God.
***
"Be not conformed to the world" (Rom. 12:2).
Paul therefore clearly places before us who have accepted
the Truth, one of the many dangers the world possesses.
Conforming to it, which is so easy to do without us knowing
it, is becoming involved with it. This is so easily done that it
can catch us unaware. It is compared to a disease which
begins unknowingly and before discovered is generally developed
beyond effective treatment. We must keep up our
spiritual health so that we do not succumb to the many
forms of the deadly disease of sin. The prevention, or spiritual
tonic is — (ver. 2) —
"Be ye transformed by the renewing of your mind."
To be "transformed" is to be changed. It is not a sudden
one-time thing as the churches teach; but an onward growth
and development in spiritual things, a constant striving toward
perfection all through one's lifetime. As time passes,
we should begin to notice a continuous change within us.
We should be less interested in worldly things and more
keenly aware of spiritual things. Our walk in striving to
overcome, must show fruit, a constant bringing forth of the
Spirit's fruit — love, peace, longsuffering, gentleness, goodness,
faith, meekness and temperance. As we develop these
we become as Paul said to the Galatians —
"They that are Christ's have crucified the flesh with the affections
and lusts. If we live in the Spirit, let us walk in the Spirit"
(Phil. 5:22-25).
There is a "weight of glory" in store for all those who
develop and hold fast their calling unto the end. Shall we fail
through lack of effort? We would be foolish indeed if, after
waiting so long, we become tired and at last lose the "crown
of glory" promised to all those who love his appearing and
his Kingdom.
206 88 Berean
The Apostle Paul also makes striking allusion to the
progressive nature of our growth in the Truth in 2 Cor. 3.
The fact of Moses reflecting the glory of God when he came
down from Mt. Sinai, leads him to show how the saints in
Christ are as mirrors reflecting God's glory as from Christ,
and the power of reflection or absorption of light grows as
we progress in the Truth. 2 Cor. 3:18 —
"We all, with open face, beholding as in a glass the glory of the
Lord, are changed into the same image from glory to glory,
even as by the Spirit of the Lord."
This expression, "from glory to glory" is elsewhere represented
as "from strength to strength," and as "from one
degree of radiance to another degree of radiance;" the idea
being that the power to reflect the glory increases as we go
on, our characters becoming more radiant of the light as we
progress — or as is stated elewhere —
"The path of the just is as the shining light that shineth more
and more unto the perfect day" (Prov. 4:18).
When the glorious morning does come, we hope to be
among those "righteous who shall shine forth as the sun in
the Kingdom of their Father" (Matt. 13:43). Like Daniel too,
who was promised that —
"They that be wise shall shine as the brightness of the firmament
and they that turn many to righteousness as the stars for
ever and ever" (Dan. 12:3).
Think only of this perfect day! We WILL BE changed,
literally, from the glory of a faithful life in our mortality to
the eternal glory and strength and radiance of the Spirit of
the Lord! We will no longer be fretted by mortality with all
its associated evils and sufferings. We will be transformed to
shine as the brightness of the heavens and the stars, for the
Spirit of God has no bounds. The forever (Aion, age-lasting)
and ever will be ours — "IF" — if we are as mirrors today,
reflecting God's glory. All this is only possible BY OR
THROUGH THE "MERCIES (COMPASSION) OF GOD."
The apostle John also speaks of the glory to come. The
glorification of the faithful occurs "in their resurrection,"
when the sons of God obtain their new nature, or materiality.
Our minds, dispositions, and characters must have
changed us to sons of God morally, before that, to assure
our glorification. But on this side of the resurrection we are
still flesh and blood. Therefore to be sons and daughters in
the fullest sense is to put off the old man completely, phys88 Berean 207
ically as well as mentally and morally. We will become sons
of God bodily as well as spiritually. This is what John says in
1 John 3:1,2—
"Behold what great love the Father hath bestowed on us, that
we should be called (styled) sons of God! Beloved we are now
sons of God, though it doth not yet appear what we shall be,
nevertheless we know that when he shall appear, we SHALL
BE LIKE HIM, for we shall see him as he is. And everyone
having this hope in him purifies himself as he is pure"
(To be continued, God willing)
Current Events Fulfilling Prophecy
ISRAEL: ITS 40TH ANNIVERSARY-. YEAR OF TROUBLE AND
CONCERN. The Palestinian uprising in the Israeli occupied territories
has turned much more serious than anyone would have imagined. By
April of this year, some 5 months since the affair began, the uprising
had clearly turned into a crisis. (The uprising is now known as
'intifada" which means "uprising.") Palestinians are not overrunning
the powerful and well-armed Israeli soldiers, but Israeli troops who
patrol the occupied territories, cannot squelch the determined spirit
and aggressive behavior of these Arabs. There has been a continuous assault
of rock throwing at the Israeli troops, with interspersed pelts of
"molotov cocktails." The Israelis have now been forced to shoot anyone
who attacks them with any type of fire bomb. The fear of being
killed, beaten or arrested by Israeli troops does not seem to phase the
rock-throwing and violent Arab youths. They simply keep coming back
for more. And it appears now to be converting into a unified movement
of all Palestinians in the occupied territories. All Palestinians are
not participating in the violence, but the movement is clearly increasing,
as the tide is swelling by total Palestinian moral support.
The Israeli government was caught off guard. It was not prepared
for this type of confrontation. The nearly impossible task to come to a
solution is because the Jews within the country are divided over a plan,
or strategy, and cannot agree among themselves. So, the Knesset
(Israel's congress) continues in a deadlock. There will be no true and
lasting solution until their Messiah comes, as we know. A small portion
of Jews, at least, will finally come to this realization as well — as their
King faces them in the day of their salvation from the final stroke of
Arab and Gentile hatred.
Until that time, the growing perplexity (and it truly is a growing
perplexity) continues to face Israeli leaders. All through their 40 years
of national existence there have been repeated waves of crises — from
all-out-war with the surrounding enemies, to near internal economic
collapse. The persistent hope and objective has been for the Jews to
have their homeland and to have security, and to be at peace with their
neighbors. But the problem has been that their neighbors have been
208 88 Berean
the Arabs and Palestinians, and the Palestinians want to possess the
exact same land as the Jews do.
Despite this dilemma & their perpetual hatred, at least up until now,
there have been some groups of optimistic Jews who felt an agreeable
solution to the Palestinian question would be found. But this new and
different problem is causing the hearts of many to melt.
The well known and respected mayor of Jerusalem is a case in point.
Seventy six year old Mayor Kollek has preached for two decades that
respect for one's adversary and an appreciation of ethnic diversity can
be turned to advantage; that Jews and Arabs can live and prosper in harmony
on land both believe is their home. But today, the mayor can be
fairly described as a broken man. It is being seen that the "coexistence"
he so long championed is either dying or dead, as he himself has
confessed.
In December, when the "intifada" began, this Jewish politician, who
has long been friends of many Israeli Arabs, believed that his Palestinians
would sit out the uprising; that a paternalism, thought to have existed,
would be an embodying and controlling factor. But the dream is
shattered, and Kollek and fellow citizens are re-examining their assumptions.
It is in line with the Divine purpose — and headed toward the
ideal end, where Israel must re-examine many things. They must reexamine
their position, existence, and history and realize that it was all
impossible without the hand of Yahweh in their affairs. Of course,
many will admit that now·, but they are still not acting the part of believers.
For them to realistically re-examine their future would mean
that they would know that a permanent solution for peace with Gentiles
in their land will never exist. Their own scriptures tell them that
David's seed will enter Jerusalem with bloodied garments and a drawn
sword; and will, for a time, rule in the midst of his enemies (Isa. 63:1-3;
66:15,16; Psa. 110:2,5).
But, at present, they are still blind. They still have "eyes that cannot
see, and ears that do not understand" (Isa. 6:9). So, this current
crisis faces them with exasperation, so that the most politically disengaged
in the country are wondering what to do. After 40 years as a
nation-state, it is becoming self-evident (axiomatic) that the status quo
is gone, and some say forever. Golda Meir's statement that "there is no
such thing as a Palestinian" is no longer heard.
Truly, this is the purpose of the Palestinian thrust: to establish a
clear distinction between Jew and Arab in Israel and on different conditions
than the last 4 decades. "The people shall dwell alone and shall
not be reckoned among the nations" (Num. 23:9).
In the present, natural observation, the core question is: What will
the Palestinians settle for? Should Israel swap land for peace when so
many Palestinians still deny the Jewish state's right to exist} In light of
this existing and unsettling fact, any outside international pressure for
Israel to make such concessions would or should be unthinkable. But,
it is a very anti-Semitic and anti-Jewish world. And even the U.S.,
though far from being anti-Semitic, is urging Israel to make sacrificing
88 Berean 209
concessions if it can bring peace. It should be clear that there will
never be any meaningful and lasting peace living in the presence of perpetual
haters. The key would be in a change of attitude. And the attitude
will not change until the Kingdom Age. The hatred of the Jew is
here to stay until the times of the Gentiles are fulfilled. The Palestinians
and Arabs will continue to be the leaders in this field. "Because
thou hast had a perpetual hatred and shed the blood of the children of
Israel by the force of the sword in the time of their calamity — I will
prepare thee unto blood, and blood shall pursue thee" (Ezek. 35:5,6).
Israel knows that it is not a very just and fair world. Many Jews
have come to the realization that if progress is to be made, a Palestinian
state will have to be made. But the burning question is: Where? There
are a notable number of Israelis who, tired of war, violence, terrorist
guerrilla attacks, and tired of being the scourge of history and the
world, are willing to give up some territory they know God gave to
their fathers, in exchange for an effort to make peace. This will still require
great faith that ignores 40 years of evidence, the consistent pattern
that reveals it will not succeed.
During March and April, while Shamir's Likud coalition party, and
Foreign Minister Shimon Peres' Labor Party remained in a deadlock as
to an agreement on how to handle the matter, the uprising and the general
violence took on a new phase of seriousness. Palestinian activists
served notice that they were ready to step up the violence. Shortly
thereafter, an Israeli soldier was gunned down by an unknown assailant
in Bethlehem. He was the first soldier to be killed in the "intifada."
Clandestine leaflets were distributed, urging attacks on both soldiers
and Jewish settlers. Palestinian businesses stayed closed in defiance of
Israeli orders. Schools tried to re-open but were shut down by troops.
Arab workers in many Jewish settlements quit their jobs, leaving everyday
needed menial tasks undone. Within one week, Israeli troops
killed as many as 14 Palestinians participating in violence — the highest
death toll for a seven day period since the whole crisis began. Then,
and only weeks later, a group of Israeli teenagers hiking with two armed
adults were attacked by stone-throwing Arabs. Two more Arabs died
and one young Israeli girl — the first Israeli civilian since the uprising.
The 15 year old girl, while battered by rocks, actually was killed by a
stray bullet from one of the Israeli's guns, but Jewish fury had been lit.
Prime Minister Shamir said, "the heart of the nation is boiling."
Then came the backlash. Army troops swept through the nearby village
called Beita, detaining hundreds of Arabs and blowing up 30
houses suspected of being those of mob members. Some Israeli settlers
demanded that Beita be totally razed, and the Jewish cry of "revenge"
is being heard in the land.
The bloodshed at Beita will undoubtedly strengthen Shamir's Likud
coalition, which opposes the trading of any part of what it calls Judea
and Samaria. But still, the United States will pressure Israel to deal,
and the question of land will probably be one of the hottest debated
and most discussed subjects. It would appear that Israel would not act
210 88 Berean
against its own perceived security interests, but they one day may be
deceived. They were betrayed in the past by the great powers.
For the last forty years the closest friend and ally that Israel has had
is the united States. And although the U.S. continues to frown over
Israel's handling of this uprising and over other policies, it is not in any
of the indicators at this time that America's budget restrictions will
severely affect the annual $3 billion subsidy Washington provides Israel.
Of course, it is to the U.S.' and the West's benefit that Israel does survive
and has the stability necessary to support her existence. Israel
serves as a counterbalance to all other undesirable entities in the Middle
East.
THE ATTITUDE OF THE PALESTINIANS AND THE PLO
The Palestinian Liberation Organization (PLO) is composed of Palestinians
and was founded for the Palestinian cause in 1964. There has
been nothing evident by their actions or words that show the original
Palestinian cause has changed. That cause has been the liberation of all
Palestine by way of the destruction of Israel. Any attitude that many
have appeared to have changed is considered as cosmetic. The most popular
and recognized PLO leader (among PLO factions) is Yassir Arafat.
Arafat and the few intellectuals who surround him have become well
trained in double-talk and ambiguous statements. The Israelis know
that his dependability is limited and untrustworthy. But they have
never really dealt with him on an official basis, and do not care to, due
to his hardened approach toward the Jews. He is like "Pharaoh who
knew not Joseph" (Ex. 1:8-11). The fact that there are thousands of
such "Pharaohs" supporting him is dispiriting.
Thus, the PLO's present ideology, their acceptance of a mini-Palestine
state on the West Bank (that is, if Israel were to concede to such),
could only be viewed as an installment on the. ultimate objective. It is
clearly revealed in the PLO's National Covenant, that there is to be the
total liquidation of the nation of Israel and her people. The Palestinians
do not want a portion of the land — they want it all.
Most of the Palestinians living in the occupied territories are quite
indoctrinated with such ideology. A poll taken on the West Bank in
1978 revealed that 78% of its residents favored a Palestinian state that
would include all of present day Israel.
Compounding a possible solution that would be acceptable to the
Palestinians, is the fact that any PLO or representative Palestinian
leader, must not simply represent the occupied Arabs in Gaza and the
West Bank, but also (or primarily) represent the many Palestinian
refugees in Lebanon, Syria and Jordan. Israel's Defense Minister Rabin
says if a Palestinian state were established and composed of the West
Bank, Gaza and East Jerusalem, it would be no answer to the problem.
"Were (Arafat) to surprise the world and renounce the drive for all of
Israel, he would likely suffer Anwar Sadat's fate — either at the hands
of harder line PLO elements or at the order of the Arab rulers for
88Berean 211
whom a continuous struggle against Israel is a symbolic ideological prop
to their regimes."
This establishes that the most important question is not about land,
but, in the eyes of the PLO, the very existence of Israel.
FACING THE ARMS OF ITS ENEMIES
A list of Israel's enemies has historically included everyone in the
Middle East. They have, therefore, had to be prepared for attacks on
all sides. Also, historically, the degree of wrath varies and vascillates
from one Arab country to another. At present, Israel's most dangerous
enemy is Syria, and that of their least concern is Egypt.
In view of Arab attacks, the priceless value of land or territory
comes into focus, in that it provides a buffer allowing Israel the two
days needed to mobilize its reserves, which is 80% of its 540,000 man
armed forces. But it is also true that the rapid development of high
technology in computers, micropackaging, fiber optics and ceramics are
creating more sophisticated weaponry, which in effect places greater
emphasis on possession of the new weaponry than perhaps a 40 milewide
strip of land, such as the West Bank. It is not totally into play
yet, but is gradually coming, though the land will always have a certain
advantage and value and cannot be currently underestimated.
And indeed, at present, Israeli strategists believe that territory remains
the key to Israel's defense by preventing enemy tanks crossing
Israel's frontiers, and within 7 hours of a surprise attack pounding
Israeli targets.
Jet fighter flight times reveal how sobering Israel's plight can potentially
be. The Arabs know that the vast majority of the Jewish population
in Israel live within the boundaries of a handful of towns and
cities, which all reduces target-options. Jet-fighter flight times from
Iraq are: 28 minutes to Jerusalem and 30 minutes to Tel Aviv; from
Syria: 12 minutes to Haifa; from Jordan: 9 minutes to Haifa and 7
minutes to Jerusalem; from Saudi Arabia: 24 minutes to Beersheba and
14 minutes to Eilat (tip of Gulf of Aqaba). Thus, in the most realistic
way, potential annihilation is only minutes away from any Jew presently
in Israel. Truly, a most sobering and somber picture. And at
least one more time, the jets and tanks will come, and many countries
more, and like no other previous time.
(TM 4/4, 4/8; NWS 4/4; USN 4/4, 4/18) - C.S.
"For a day in thy courts is better than a thousand. I had rather be a
doorkeeper in the house of my God, than to dwell in the tents of wickedness.
For the Lord God is a sun and shield; and the Lord will give
grace and glory; no good thing will he withhold from them that walk
uprightly. . Lord of hosts, blessed is the man that trustest in thee."
(Psalm 84:10-12)
212 88 Berean
IT is no strange picture that we see, when we see David in trouble.
It is the portion of all God's children at one time or other of their lives.
It is necessary. It is refining and improving every way when not carried
to excess—which God does not allow. "He will not suffer us to be tried
above that we are able to bear." A good man is made better by trouble.
It chastens, and subdues, and humbles him. It enables him more acutely
than ever to discern and feel the vanity of all mortal excellence, and
the intrinsic majesty and authority of the Eternal One, from whom all
things have proceeded, and in whom they subsist from day to day. It
enables him to sympathize more easily with others. It prepares him for
the Kingdom. The way to the Kingdom of God is, therefore, a troubled
way. Rich men find it difficult to enter the Kingdom. Their hearts are
liable to be satisfied with the creature, instead of seeking rest in the
Creator.
It is through much tribulation that God brings men to Himself.
Moses had to spend a long, hopeless time in the wilderness, before God
adjudged him fit to be entrusted with the mighty work accomplished
by his hand. Joseph had been fitted for his exalted part by the ignominy
of slavery, slander and imprisonment; David was prepared for the
throne by exile and implacable and deadly persecution. Jesus himself,
we are told, learned obedience by the things that he suffered. Reviewing
these facts, are we not more able to reconcile ourselves to the troubled
day through which we are called upon to pass in this period of the
world's history? It is only preparatory. It will not last for ever. . . Let
us be comforted in all our tribulation that we endure, knowing that
though painful to endure, it is working out for us a great result, for
which we shall thank God in great gladness, when the work is done, the
night past, and the morning arrived. —R.R.
One Hundred Years AgO (Continued from page 216)
Also in the "Notes" section we noticed an increase in the acknowledgement of
contributions toward the work of supporting the Jews in Palestine. The Brotherhood
was moved by the knowledge that the Jewish desire for a national
homeland was being revived. The scriptures were being fulfilled before their
eyes and this would be of great encouragement to the brethren and sisters.
***
THE opening article printed from the writings of bro. John Thomas was, "Tyre
— Ancient and Modern, with some Unsuspected Applications to the Latter
Days."
***
BRO. Roberts continued to print bro. Sulley's answers to questions presented
on the subject of, "The Temple of Ezekiel's Prophecy." A few of the questions
answered for this month were —
1. "What do you understand by the statement, "I saw no Temple
therein?"
2. "Does the first verse of Malachi, chapter 3, indicate that the
Temple will be built before Christ comes?"
3. "Are not the sons of Zadok simply mortal rulers, not immortal
saints, as you set forth in the Temple book?"
4. Are not the immortal priests after the order of Melchizedec, and
not after the order of Aaron, or the Levitical priesthood?"
(If we were asked any of these questions today, could we give the scriptural
answer? Since we are expecting the return of Christ to the earth to set up
88 Berean 213
God's Temple, as described in Ezekiel, our desire should be to understand
what God has written concerning the Temple.)
*#*
AS stated last month, there was to be a continuing account of developments
from Palestine. The following information was noted —
By this time, bro. Gee (see last month's 100 Years) is safely at his
destination. He had got as far as Port Said when his last letter came
to hand, and was preparing to embark for Jaffe, intending a run up
to Jerusalem before going on to Haifa.
(The rest of this article gave details of bro. Gee's Journey to Palestine, and the
incidents that he noted on the way. These reports were to be continued each
month in the pages of the Christadelphian for the benefit of the believers.)
*##
The second of a series of interesting articles on, "Contending for the Faith"
was included in the magazine. It contained an imaginary dialogue between
'Believer of the Truth' and 'Mr. What-is-Truth.' It presented an interesting review
of how to present the Truth to those who are seeking it.
***
UNDER the section of "The Christadelphian Fellow-Labourer" (by bro.
Shuttleworth) we find these subjects considered — Genesis, chapt. 1; Answers
to Correspondents (on numerous subjects); Nature's Originals; Aspects of
God and Man (Poem); Lessons of the Law; Biblical Miscellanea; Reminiscences;
AntiChrist; Financial (Hebrew money converted into English); Inspiration;
Things of Bible Derivation; Little Articles; The Delightsome Land;
Thoughts Suggested (by a Thursday night meeting).
(The material prepared by bro. Shuttleworth provided the readers of the Christadelphian
with insight into many subjects, as the list above indicates. But
even with this great labour, it was sad that he later had personal problems
which detracted him from the Truth.)
***
BRO. C. C. Walker (who came from Australia and assisted bro. Roberts with the
Christadelphian magazine), continued his brief clips and references to "The
Jews and Their Affairs." A few of his remarks for this issue were —
The Governor-General of Kherson (Russia), has issued an order
expelling all foreign Jews resident there. They number about 400.
The 'Daily News' Odessa correspondent writes that it is officially
announced in the local press that all the foreign Jews, who number
10,000 persons, chiefly of Roumanian and Austrian nationality, will
shortly be expelled from this city.
(Jewish persecution was growing. This is seen from the record here. It reached
its peak during the Second World War, when 6,000,000 Jews were killed by
Germany. The purpose, as we are aware, was to drive the Jews back to their
land. This was the hand of God working among this stiff-necked people.)
***
THERE is a brief article dealing with the Pope and the Papacy. Bro. Roberts
made these points —
The pope's temporal power is gone. Yet in the final tableaux as
Apocalyptically exhibited, he appears in the camp of "the beast, the
kings of the earth and their army" that make war against the Lamb.
It is therefore according to the fitness of things that though deprived
of his coercive power, he should figure on the European
stage as an influential political factor.
(Although the Pope's temporal power has been removed, the Papacy's influence
is growing as we see today. This Pope is a travelling Pope, gathering all
his people to his side. The purpose for this is obvious. He is building his power
by making himself known as an arbitrator in the woes of man, and this will be an
ingredient in the final picture, when the world pits itself against Christ and the
saints. The outcome is the destruction of this ecclesiastical Harlot, "the beast,
the kings of the earth and their army." All of these forces will be obliterated to
make room for the King of Righteousness, who will establish a new order on
the earth, that will bless mankind. What a bright contrast this will be from this
present order of evil, terror, and death.)
214 88 Berean
BIRMINGHAM Miscellanies —
Under this heading there was a reference made once again to the subject of
Bible Inspiration. A correspondent had written to bro. Roberts asking him to
reply to a quote from another magazine that bro. Roberts had changed on
"Inspiration." Bro. Roberts commented —
The object of this paragraph is to suggest that we have changed our
attitude on the question of inspiration — that whereas we now
maintain entire inspiration, we believed in partial inspiration ten
years ago.
It is a question of the whole character of a book which is a library,
extending over 30 centuries in its composition. Study this character;
read this book daily and diligently, as the transcendant importance
of the subject demands, and you will find that it is its own
evidence. It cannot be accounted for on any other theory of human composition.
It defies explication in all its narratives and all its prophecies on
such a high principle: it will answer to no other. It is a book of divine
inception — it is a book of divine narrative — it is a record of divine
doings, divine sayings, divine prophecies, divine purposes.
(The acceptance of the Infallibility of the scriptures Is necessary for salvation.
This has always been the position of the Brotherhood since Its Inception. To
depart from mis basis only leads to the denial of God's message to fallen
mankind; and if that message Is denied, how can we possibly hope for salvation?
This is true of all first principles of saving Truth. Let us ever be watchful
that we keep the Truth pure.)
***
DIFFERENT Bible Lectures —
"Prophetic Titles of Christ"
"The Spirit in Man; the Soul in Man; Is There any Distinction
Between the Two? and What?"
"Is there a Personal Supernatural Devil?"
"The Son of God: The Manifestation of His Heavenly Father"
"The Gathering of the nations, Redemption of God's Land and
People, and the Establishment of God's Kingdom on the Earth"
"Sound Doctrine versus Fables"
"The Valley of Dry Bones"
"The Battle of Armageddon and the Great Conflict in the
Future"
"The Scriptural Character of the System of Doctrine Known and
Spoken Against Under the Name of Christadelphianism"
May Answers — "Who Said?"
1. Serpent (Gen. 3:4)
2. Shimei (2 Sam. 16:7)
3. Peter (Matt. 26:74)
4. Abram (Gen. 13:8)
5. Paul (Rom. 7:24)
6. Samuel (1 Sam. 3:10)
7. Elisha (2 Kgs. 13:15)
8. Herdmen (Gen. 26:20)
9. Disciples (Matt. 16:7)
10. Saul (1 Sam. 24:17)
11. Noah (Gen. 9:25)
12.
13.
14.
15.
esus On. 11:24)
onathan (1 Sam. 20:20)
onah (Jon. 4:8)
Laban (Gen. 31:52)
16. Andrew (Jn. 1:41)
17. Eli (1 Sam 1:14)
88Berean
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
John (1 In. 3:12)
Sarah (Gen. 16:2)
Peter (Luke 9:20)
Ahijah(l Kgs. 11:34)
Samson (Jgs. 14:14)
Apostles (Luke 17:5)
Esau (Gen. 25:32)
Zaccheus (Luke 19:8)
Jehu (2 Kgs. 9:33)
Paul (Acts 16:28)
Reuben (Gen. 37:21)
Rechabites Her. 35:6)
Isaac (Gen. 22:7)
Jonah (Ion. 4:9)
Israel (Gen. 45:28)
Goliath (1 Sam. 17:44)
Ruth (Ruth 1:16)
35. David (1 Sam. 17:39)
36. Solomon (1 Kgs. 3:24)
37. Joseph (Gen. 48:18)
38. Isaiah (2 Kgs. 20:7)
39. Michal(l Sam. 19:14)
40. Joshua (Jos. 10:12)
41. Stephen (Acts 7:60)
42. Samuel (1 Sam. 16:11)
43. Pharaoh (Ex. 8:25)
44. Caleb (Num. 13:30)
45. Moses (Ex. 4:10)
46. Gehazi (2 Kgs. 5:25)
47. Gibeonites (Jos. 9:6)
48. Festus (Acts 26:24)
49.Joab(2Sam.20:9)
50. Sisera (Jgs. 4:20)
215
One Hundred Years Ago
THE "Notes" section again contains interesting excerpts from bro. Roberts1
answers to numerous questions. Some of his various thoughts on different
subjects were —
Your name has been added to the list of those who desire to be used
in the Holy Land when their services are required.
We do not know enough of astronomy to answer the question. It is
a noble subject; but the scriptures do not encourage us to seek for
any indication of the purpose of God among the stars.
An "entire inspiration" that is not entire, is not an inspiration that
can afford a necessary basis of fellowship. Such is the inspiration
professed by those who would exclude the so-called "jots and
tittles."
(Continued on page 213)
BIBLE PUZZLE: "FIRE"
1. The Lord rained... and fire out of heaven
2. Behold fire and wood, but where i s . . .?
3. Angel appeared unto... in flame of fire
4. The fire ran along t h e . . .
5. Fire mingled with . . . , none like it
6 burned chariots of sun with fire
7. Wonders in earth..., fire, pillars of smoke
8. Bring... forth and let her be burnt
9 of fire to give light by night
10. Mountain full of horses a n d . . . of fire
11. All that abideth not fire to go through...
12. Go and s e t . . . field on fire
13. Glory of lord was like... fire
14. Who maketh h i s . . . a flaming fire
15. Burnt in the fire, ground to powder
16. Not be burned, neither flame... upon it
17 burnt the King's house over him
18. Kindle no fire upon t h e . . .
19. He cut the roll with . . . cast in fire
20. Let fire come out from . . . and consume
Shechem
21. Fire of Lord upon . . . by night
22. Saw fire of coals and...
23. Burn no leaven o r . . . in offering by fire
24 burnt her and her father with fire
25. Fire shall ever b e . . . on the altar
26. Nadab and Abihu p u t . . . fire upon incense
Abimelech
Apostles
Blood
Bosom
Brimstone
Burning
Burnt
Carelessly
Chariots
Complained
Devouring
Eyes
Fish ;
Flame
Golden Calf
Ground
Hail
Hair
Heaven
Honey
ncense
erusalem
oab's
osiah
iindle
.amb
Mighty
Ministers
Vlolech
tfoses
Penknife
Philistines
Pillar
Quenched
Refiner's
Sabbath
Second
Strange
Sword
Tabernacle
27. None of thy seed to pass through fire
to...
28. Nazarite's... put in fire of peace offering
29. When people... fire of Lord burnt
30. Fire from . . . burned sheep and servants
31. Fire consumed 250 men offering...
32. Angel ascended in . . . of altar
33 , cloud, fire, and brightness
34. Death and hell cast into lake of fire, this
i s . . . death
35. Worm dieth not, fire n o t . . .
36. Four men loose,... in the fire
37. Flame slew . . . men who bound him
38. Sin offering whose blood taken in
Tabernacle,...
39. Fire upon Magog and them that live...
40.1 am . . . in this flame
41. A wall of fire unto...
42. Shook off t h e . . . into the fire
43. In flaming fire taking...
44. Tongues of fire on each of...
45. Sons and daughters burnt in fire i n . . .
46. Set on fire and burn... for seven years
47. By fire and . . . Lord will plead
48. Can man take fire i n . . . , clothes not
burned?
49. Like... fire and fuller's soap
50. His... were as a flame of fire
Tamar
Tophet
Tormented
Vengeance
Viper
Walking
Water
Weapons
Whirlwind
Zimri
$5.00 U.S. per year (only for those who desire to pay — free to others) Printed in the
USA
Australia subs to bro. Ray Hodges, 2 Emily St., Esperance, W. Australia 6450
USA subs to bro. Max McLaren, 8008 Junius Street, Houston, Texas, USA 77012
British and Canadian subs, etc., to bro. David Clubb, 42 Oneida Rd., London, Ontario,
Canada N5V 2X1
216 88 Berean
VOL 77, NO. 7, ISSUE 787 JULY, 1988
The Berean
Christadelphian
A monthly magazine devoted wholly to the exposition and defense
of the Faith once for all delivered to the Saints, with the object of
helping to make ready a People prepared for the coming of the
Lord. Opposed to the unscriptural teaching of the papal and
protestant churches of the world.
Please send all Berean communications to:
Bro. David Clubb, 42 Oneida Rd., London, Ont. Canada N5V 2X1
"They received the Word with all readiness of mind and searched
the Scriptures daily, whether those things were so.
Therefore many believed" -Acts 17:11
ECCLESIAL NEWS: Whangarei 218
Fraternal Gatherings: Hye, London 218
DR. THOMAS' TRAVELS (continued) 219
STUDIES AND THOUGHTS: (bro. Thomas)
Interview with an Israelite (cont'd) 221
DESPISE NOT THE LORD (bro. Roberts) 223
THE LETTER KILLETH (bro. Growcott) 232
BY THE MERCIES OF GOD (bro. D. Clubb) (cont'd) 240
CURRENT EVENTS FULFILLING PROPHECY:
EAST-WEST SUPERPOWERS: Russia's Advantage in Withdrawing
from Afghanistan; A New Approach Internationally; Moscow is
Focusing on its Expenses 244
June Answers: "Fire" 251
100 YEARS AGO:
Bro. Sulley and Ezekiel's Temple; Bible Inspiration; Dialogue; The
Jews and Their Affairs; Newspaper Reports on Mr. Oliphant; Signs
of the Times Exhortation; Birmingham Miscellanies; Different Bible
Lectures 252
Bible Puzzle: "Day(s)('s)" 252
We ar· anxious to sand the Berean free to any desiring it. Do not hesitate to
request it. If you know of any who might like it, please send us their names.
Anything herein may be used freely by any one in any way. No credit needed.
CHRIST IS COMING SOON AND WILL REIGN ON EARTH
Ecclesial News
WHANGAREI, N.Z.—YMCA Hall, Rust Ave.—Memorial 10:30 am; Lecture 7 pm—
bro. Ron
Crocker, 10 Hilltop Ave., Whangarei, New Zealand; phone Whangarei 487511.
LOVING greetings to the brethren and sisters of the Household of Faith.
This year, 1988, forty years from the establishment of the State of
Israel in May 1948, has created great interest throughout the Household,
as we wait and hope for the return of our Lord. But this we assuredly do
know from the signs of the times, that we are living at the very time of the
end.
How evil and how sad is the picture on every hand in the world
without — a condition that only the strong infallible hands of the Son of
Man can put right. We know "that God hath appointed a day", and that
day will surely come according to His wisdom.
We wish to advise that bro. Ron Crocker will now be Recording
Brother of the Whangarei ecclesia.
With love in the bonds of the Gospel from all at Whangarei,
— bro. MJ. Griffin
WORSHIP IN SPIRIT AND IN TR UTH
What is the worship of God, brethren and sistersf It is the deferential
and reverential concentration of the mind upon Him—intelligently,
consciously, lovingly, adoringly, trustingly and prayerfully—with a deep
sense of the things disclosed concerning Him and ourselves in the Truth.
It is an attitude of mind requiring the highest abstraction. Merely to
sing is not to worship, nor is it to deliver a well-worded address to the
Deity. There is such a thing as drawing near with the LIPS while the
HEART is far away. This was the worship that God abhorred in Israel,
and it will be no more acceptable at our hands in the Name of Christ.
We require to abstract our minds from our surroundings, and fix
them on the Mighty, Universal Presence in Whose hand our breath is,
and Whose are all our ways.
This mental attitude, whether in an individual or in an assembly, will
produce indifference to immediate surroundings. It cannot Co-exist
with attention to these surroundings. If, then, in singing some are looking
about to see what their neighbors are doing, or speaking or whispering
to their neighbors, or attending to ANY SECONDARY MATTER
WHATEVER, then you yourself are interferred with in the luxury of
worship, and perceive evidence of a lack of worship in the disturber.
THIS IS AN EVIL. The worship of God requires ALL our attention
—a COMPLETE fixing of our mind upon Him, knowing that His ear is
open and that His all-discerning eye is upon us. —R.R.
FRATERNAL GATHERINGS (If The Lord Will)
HYE, Texas — July 31 to Aug. 7 — bro. Carwyn Smith, 3457 Pine Lane, Deer Park,
Texas,
U.S.A. 77536; phone (713) 479-6565.
NORTHEAST Gathering, LONDON, Ont. — Oct. 8, 9 — bro. David Clubb, 42 Oneida
Rd.,
London, Ontario, Canada N5V 2X1; phone (519) 451-4063.
"THE BEREAN CHRISTADELPHIAN (ISSN 0199-4131) is published for $5.00 per
year by Max McLaren, 8008
Junius Street, Houston, Texas, U.S.A. 77012. Second-class postage paid at Houston,
Texas, U.S.A. 77201.
POSTMASTER: Send address changes to THE BEREAN CHRISTADELPHIAN, 8008
Junius Street, Houston,
Texas, U.S.A. 77012."
218 88 Berean
Dr. Thomas' Travels
(Continued)
We concluded, however, not to despair; but to wait a little
longer and see if our number would be increased. It was
wonderful! Nine persons besides ourselves from Charlottesville
managed to get together at last. Energetic men, what
would have been our "big meeting" on its first day, if you
must have needs gone to see your piece of new ground, or to
prove your yokes of oxen, or had yoked yourselves to wives
upon that day! Are ye sure that your lands will yield their
increase, and that your oxen will draw for the rest of their
days, seeing that ye neglected to view and prove them for the
two mortal hours ye were listening to our interpretation of
the word? We trust that no such calamity may overtake you,
and that you may not fall behind your more earth-moving
neighbors in all necessary things, but that you may plough
and sow in hope of that increase which comes from God, and
yields a hundred fold with life eternal (Matt. 19:27-30).
Fatigued and dispirited we proceeded to the reading of
the scriptures, uncertain whether we should do more than
dismiss our company in hope of a more energizing state of
things upon the morrow. Not to be able to speak, from
whatever cause, is equivalent to having nothing to say. This
was our feeling—a whats-the-use sort of feeling. We hoped
that bro. Anderson did not share with us in this depression;
therefore, we thought we would just read, and making a few
comments on the reading, invite him to take the stand. It is
like climbing Ben Lomond to speak to the people of this generation
even under the most favorable circumstances of the
times; for their heart is waxed gross, and their ears are dull of
hearing; how much more laborious and unpromising is the
work to reason out of the scriptures in presence of empty
benches, with only here and there a living creature soporifically
sitting before your words.
We find it difficult to begin, and sometimes, as in the instance
before us, as difficult to leave off. We thought it
might not be so with Mr. Anderson. We therefore went forward
mechanically, being consoled with the idea that if we
could not overcome our inability, we could fall back upon
him, and he would meet the emergency. But, though this
feeling will invade the mind, it must be resisted and subdued.
We do not know whether the number of saved is completed—
whether the 144,000 is made up. If the Kingdom and em·
88 Berean 219
pire of our Lord demand this symbolical number of righteous
men for the administration of its affairs, they must be angled
for. It may be that two only are wanted to complete the
number; and how can we tell if the two are to be found in an
audience of six thousand, or of nine persons? We ought
therefore to go to work with as good a heart in reasoning
with the few as with the many; for after all, the many are
only called; it is the few who are chosen.
Many years ago we heard a lecture read in a room of the
Royal Exchange, to a congregation of two persons, on Natural
Philosophy. This was at noon in the heart of the city of
London, the commercial metropolis of the world; and we
were one of the two. Yet the reverend gentleman went
through the performance with indefatigable perseverance;
and would doubtless have read to the bare walls had we not
stepped in to hear him. We have never had so small an audience
as this yet. But if we had, why should we not speak to
two as well as he? The reward for turning men to righteousness
is greater than the income to the reader of Gresham Lectures
at the Royal Exchange. He read as a matter of form to
make sure of Sir Thomas Gresham's benefaction; but they
that turn many to rightousness shall shine as the stars for
ever and ever" (Dan. 12:3; Matt. 13:43). If we keep this before
us, the spirit will be willing, though the flesh be weak.
In reading the third chapter of the Acts, the things of the
Kingdom began to come in upon our mind with a stimulating
effect. . . The name of Jesus as a strong tower into which
the righteous run, and are safe; the restitution of all things
spoken of by all the prophets; and the covenant made with
Abraham, Isaac, and Jacob, threw the empty benches and the
few hearers into the shade. We talked of some of the things
suggested by these important topics, and, for two hours, conversationally
beguiled the time to the edification of our
friends, as we were glad to hear. Thus the end was better
than the beginning, and became the earnest of better things
to come.
After the discouragement of the day before, Saturday was
quite propitious. Mr. Magruder joined us from Charlottesville,
and several persons of standing and intelligence came
out to hear. They listened with all attention to a discourse
setting forth the restoration of the kingdom again to Israel
(Acts 1:6), in which restoration all nations shall be blessed,
as the subject-matter of the gospel preached by Jesus, and by
the apostles after his resurrection in his name.
220 88 Berean
The meeting on Lord's Day was numerously attended. Indeed
too much so; for there appeared to be several who came
merely for the fashion of the thing, supposing, it is probable,
that we were holding a meeting on clerical principles.
This, however, is a mistake. We hold none such. We call the
people together to lay "the testimony of God" before them
and to reason with them concerning it. It is reasonable beings
whom we invite to meet us. Men and women capable of
thinking about something else than millinery and dry goods,
crops and cattle, or fashions and the daughters of men,
though they may be fair. These are the persons we wish to
see. Sectarian gatherings will do for persons of a different
stamp. Should they, however, mingle with their superiors
they should study to be quiet, and to respect the customs of
good society, which demand that the youth of both classes
should not use their liberty to the annoyance of others; but
be silent and not whisperers, and trampers to the
disturbance of those who wish to hear. We wish mankind
would devote themselves more than they do to the decorum
and decency of civilized life. But too generally they are a
swinish race and incapable of a just estimation of the holy
pearls of gospel truth. (To be continued, Cod willing)
Studies and Thoughts BY BROTHER JOHNTHOMAS
INTERVIEW WITH AN ISRAELITE
(Continued)
A VIRGIN SHALL CONCEIVE
God therefore having to produce a son from a daughter of
Abraham and David which should be His, must have selected
a virgin or a married woman. Now in the fitness of things
viewed in relation to God, which was the most appropriate?
Unquestionably the former. If a married woman had been
chosen, there might have been ground for suspecting that the
child was her husband's and not the Son of God; but by
selecting a virtuous maiden, suspicion was precluded. Now
the alternative here supposed was the one predetermined of
God in the sign given to the House of David. Hah-almah, the
Virgin shall conceive and bear a son, and she shall call his
name Immanuel. Before any dispute arose between Jews and
Gentiles about the meaning of almah, the Seventy, upwards
of 200 years before Jesus, rendered it (Isa. 7:14) into Greek
by hee parthenos, one who is chaste, pure, and uncontamin88 Berean 221
ated. She is styled in the Psalms Jehovah's handmaid; and
her son, "the son of his handmaid" (Psa. 86:16; Psa.ll6:16).
Whenever, therefore, Israel's Messiah shall appear the same
adjuncts must attach to his generation as are affirmed of
Jesus.
Now, as to Jesus, one of three things must have attached
to him—either he was the son of Joseph, "as was supposed,"
or he was a son of accident, or the Son of God. Joseph
denied that he was his son, for when he found Mary enceinte
he was minded to put her away, regarding her situation at
first as the result of vice. He had such proof, however, submitted
to him that he was convinced that it was not as he
supposed, and by cordially retaining her subjected himself to
what would otherwise have been a personal indignity, and insult
to his own honor. Now Joseph is a better witness in
Mary's case than the enemies of her son in after ages. If he
were not impartial, his partiality did not lean to Mary. She
was in a situation that could not be gainsayed; it was not by
him; therefore, leaving God out of the question, she must
have been playing the harlot, which was sufficient to make
him discard her, for he was a just man. But notwithstanding
this prima facie evidence of guilt, he acquitted her as innocent,
and acquiesced in the solution given, that "that which
was begotten in her is of the Holy Spirit."
Joseph's conduct, then, proved two things; first, that the
child was not his; and secondly, that Mary was virtuous, and
consequently that it was no other man's. God had acknowledged
to Joseph that the child was His; others might, however,
dispute Joseph's testimony, and attribute his assent to
delusion. The public must therefore be convinced of the
divine sonship of Jesus by God Himself. The Messiah was to
be Son of God, as the prophets affirm, and if Jesus was that
Son, God must declare it.
DIVINE WITNESS OF JESUS AS THE SON OF GOD
Now the Israelites had no controversy with John the Baptist,
whom they regarded as "a burning and a shining light,"
and one in whose light they were willing to rejoice for a season.
Their rulers sent priests and Levites to him to inquire if
he were the Messiah, but he confessed that he was not; but
that he came baptizing in water that in the course of his ministration
the Messiah might appear among those he should
immerse. Now this accepted and impartial witness gave evidence,
that when he baptized Jesus in the Jordan the Spirit
of God assumed the form of a dove and descending from
222 88 Berean
above alighted on Jesus and abode upon him. In this way he
was singled out from the surrounding multitude.
This was the sign given to John by which he might know
the Messiah when he should appear. For although Jesus was
his cousin, yet he did not know that he was the Messiah; although
doubtless he was familiar with all the information
current in his father's family concerning his birth. For he
says, "I knew him not: but he that sent me to baptize in
water, the same said unto me, upon whom thou shalt see the
Spirit descending, and remaining on him, the same is he that
baptizeth with the Holy Spirit. And I saw, and bear testimony
that this (Jesus) is the Son of God." But in addition
to this God acknowledged him as His Son with an audible
voice, saying, "Thou art my beloved Son; in thee I am well
pleased."
Now this sign and declaration were not given before a few
select friends. They were manifested in the presence of a
promiscuous multitude of Jews, priests Levites, Pharisees
and Sadducees, publicans and other sinners of various classes,
forming a crowd which John addressed as a generation of
vipers (Luke 3:7). The sign and declaration were notorious.
Hence in an argument with those who sought to kill him he
inquired of them, "Have ye never heard his voice, nor seen
his form? And have ye not his declaration remaining in you;
that whom he (the Father) hath sent forth on this man you
believe not?" This was God's avowal that Jesus was His Son,
which even his enemies could not gainsay, for it was too well
known by the public generally.
Now Israelites also admit that Jesus worked miracles in
the name of God; do you think, if he had not been His Son,
God would have permitted him to work miracles by His
power to prove it? The God of Israel is a God of truth, and
in Him is no darkness at all, and He never would have given
His sanction to so gross an imposition on the supposition
that Jesus was a blasphemer in saying that he was the Son of
God. (To be continued, God willing)
Despise Not The Lord
BY BROTHER ROBERT ROBERTS
In Jer. 14, as in many parts of the prophets, a calamitous
state of things is depicted as prevailing in the land of Israel.
It is a picture of dearth—no rain, the ground chapt, the gates
languishing, a black aspect on everything. Jerusalem and the
88 Berean 223
country round full of mourning—the children of the nobles
themselves on the outlook everywhere for water. If we enquire
the meaning of it, we are led straight into the heart of
instruction. We do not require to go far to get the meaning.
It is asked and supplied in the chapter. The question is put
why God should thus neglect His people—why He should be
as a stranger in the land—why He should let it seem as if He
had no power to save. The answer is straight and strong, and
it is an answer from God.
"Thus saith the Lord unto this people." What saith
He? Why that they have loved to wander from Him:
that they have forsaken Him: that they have forgotten
Him. What then? "Therefore the Lord DOTH NOT
ACCEPT THEM: he will now REMEMBER THEIR
INIQUITY and visit their sins''
This then is the explanation of the evil things that befell
Israel in their land. It was as Moses told them when they
came out of Egypt.
"Beware that thou forget not the Lord thy God in not
keeping His commandments and His judgments and His
statutes, which I command thee this day . . . If thou
wilt not hearken unto the voice of the Lord thy God
. . . the Lord shall make the rain of thy land powder
and dust . . . Thou shalt not prosper in thy ways"
(Deut. 8:11; 28:15, 24,29)
It may be said, this is all ancient history, what has it to do
with us? A moment's enlightened reflection will bring the
answer. It is ancient history written for us. It is among the
''whatsoever things 'that' were written for our learning," of
which Paul speaks in Romans. Paul says the same thing even
about the incidents that happened to Israel on their way
from Egypt to Caanan. Referring to such unlikely things as
their murmurings and God's manifested displeasure, he says,
6'all these things happened unto them for example: and they
are written for our admonition" (1 Cor. 10:11). If this is
true of the events of the Exodus, how much more of the
messages of the Prophets. They are intended to convey instruction.
It is not difficult to see that they do so. If God
was displeased with Israel for wandering from Him, will it be
any different with us?
It is the great crime of the present age that God is ignored
and forgotten. It is a crime we were once guilty of. It is a
crime into which it is very easy to relapse. Hence the wisdom
of reading and studying the Prophets, as well as other
224 88 Berean
parts of the Scriptures, that we may come quite into harmony
with God's views of human action, and be preserved
from those wrong views which only bring misery and destruction
at last. In the case of Israel, it was the law of God by
Moses they neglected: in our case, it is the same voice speaking
from heaven by Christ, and recorded in the apostolic
writings and nowhere else. It is this that the whole world
neglects and leaves out of account as entirely as if it had
never been delivered. It is this that we may be drawn into
forgetfulness of, by the influence of other things, and the
supreme power of universal example.
How serious a matter it is to forget the law of the Lord
and act in opposition to its prescriptions, few men in our
generation realize. How serious a thing it is we may learn
from what God said by Nathan to David, when he sinned in
the matter of Uriah. "Now therefore the sword shall never
depart from thine house because thou hast despised me" (2
Sam. 12:10). David had no thoughts of despising God when
he sinned the sin which God condemned. He merely yielded
to pleasant desire in the first instance, and then sought to
screen himself from shame in the second. David feared God
exceedingly and had not changed his mind towards God at
all. Yet this was God's construction of his act: that in going
contrary to the commandment God had given for the guidance
of human action, David had "despised God."
Men do not think of this when every day in their lives
they do the things God has forbidden to be done, and leave
undone the things He has commanded to be done. What a
fearful accumulation of guilt lies upon the children of disobedience!
What a fearful crime for men to despise God.
Those despise God who despise His word: and those practically
despise His word (in God's estimation) who neglect it
or disobey it. They do so with impunity now. No harm
seems to come to their negligence.
It would be foolish to be misled by appearances. It was so
with Israel for a long time. It did not seem to matter whether
they observed the law of Moses or not. The sun rose, the
rain came, the harvest matured, prosperity reigned as much
as when the first generation of their fathers feared the commandments.
Yes, for a while; but mark the expression in
this chapter. "He will now remember their sin." Look out
upon their calamitous history and see what this means. Look
at their desolate land; look at their wandering and downtrodden
race: look at their scattered polity, headless and
powerless.
88 Berean 225
Now make the application. It has an application in other
directions. See what is said of Rome, respectable and respected
Rome which notwithstanding her sins, which have
"reached unto heaven," rears her head in complacent and
prosperous authority among the nations of the earth. "Great
Babylon came in remembrance before God, to give unto her
the cup of the wine of the fierceness of His wrath." There
are things long past—deeds and transactions which are ancient,
and forgotten history with the world—to come up again
in divine reckoning and be made the basis of terrible acts of
retribution—just as with Israel of the 42nd generation of
whom Jesus said that upon them would come "all the righteous
blood shed upon the earth from the blood of righteous
Abel to the blood of Zecharias"—an imprecation so terribly
fulfilled in the destruction of the Jewish state by the
Romans. Men may individually insulate themselves from the
guilt of a generation in which they live. Hence Peter exhorted
those who were reasonable to "save themselves from that
generation." But men who drift with the stream, partake of
the guilt of their generation and may find themselves involved
in the whirlpool of judgment that will destroy the present
wicked world when the time for "remembrance" arrives.
This remembrance acts both ways. Forgotten deeds of
evil will be remembered and so will forgotten deeds of obedience
to God. We read—
"A book of REMEMBRANCE was written before him
for them that feared the Lord and that thought upon
his name and they shall be mine saith the Lord of
Hosts in that day when I make up my jewels."
What encouragement we have in view of these things to
continue patient inconvenient well doing and constantly
avoiding convenient evil doing. The day of the issue of
things, which is as sure to come as the next eclipse, will show
the supreme wisdom of such a course and the supreme folly
of those who allow themselves to be cheated into forgetfulness
of God and disobedience of His commandments.
There are some people for whom God will not be prayed
to—people that are in a nominal sense His people. Thus concerning
Israel—God's own people—He says to Jeremiah in
this 14th chapter—
"PRAY NOT FOR THIS PEOPLE for their good.
When they fast, I will not hear their cry. When they
offer burnt offering and an oblation, I will not accept
them"
226 88 Berean
The reason of His severe attitude, we have already seen.
Israel had forgotten God and discarded His law. Consider in
this light the community among whom we live. Jesus said,
"/ pray not for the world." It is a parallel case. Prayer is
only acceptable on behalf of those who fear and love and
obey God. The world does none of these things. It is in the
position of Belshazzar to whom Daniel said, "The God in
whose hands thy breath is and whose are all thy ways hast
thou not glorified." It is therefore in a position of great
wickedness, with all its education and refinements; and it has
not ceased to be true that "the friendship of the world is enmity
with God"
We have stood aside from the world: are we acceptable
with God? Yes, if we fear and love Him, and listen to Him in
the daily reading of His word, and serve Him in the observance
of the "all things whatsoever he has commanded us by
Christ." If we do not these things, but merely mind earthly
things like all the world around us, in what are we better
than they? In that case, we are worse than they, because we
know better and have promised differently. To be "condemned
with the world"—to have part in the "judgment that
will devour the adversary" is the destiny divinely written beforehand,
of all who are in this relation to these things.
Here the matter comes home to us. We have been separated
like Israel, to be a people, but God's pleasure in us depends
upon our faithfulness to Him. If we hold our position
in the Gospel, merely as a man holds a policy of insurance or
a deed of conveyance—that is, as an instrument of personal
advantage in a futurity for which we find it our interest to
provide, God will have no pleasure in us, and we shall find
the gospel of no advantage. Christ will refuse to pray for us,
and we shall go to his judgment seat at last to find our sins
unforgiven, and our path closed by condemnation. Looking
at Israel as exhibited to us in the Scriptures of truth, we learn
what is pleasing to God and what is not.
Jeremiah's words were very unpalatable to the people—at
which we cannot wonder. The words of another class were
quite acceptable. These were the false prophets, but who
were not discerned to be such by the people in general.
Their words were pleasant words—assurances of peace, where
Jeremiah was warning them against the coming calamity because
of their sins. Such words were naturally very powerful
with the people, and Jeremiah found their influence a great
barrier to the work God had sent him to do. Of this he
makes complaint in the chapter before us:
88 Berean 227
"Oh, Lord God! Behold the prophets say unto them,
ye shall not see the sword, neither shall ye have famine,
but I will give you assured peace in this place" (v. 13).
What was God's response to this? It is most worthy of
note:
"The prophets prophesy lies in my name. I sent them
not, neither have I commanded them, neither spake unto
them. They prophesy unto you a false vision and
divination, and a thing of nought and the deceit of
their heart"
What is most noteworthy of all is the fact that these pleasantspoken, people-misleading, false prophets were tolerated
side by side with a true messenger from God. What are we to
make of it? God could have paralyzed them all in a moment
so that no doubt could have been left in any one's mind as to
their true character, and all would have seen that Jeremiah's
message was from God. He did so manifest his discriminating
power on important occasions, as when the envious
Korah, Dathan, and Abiram were supported by a phalanx of
the most influential of the congregation against Moses, and as
when God answered one man by fire on the top of Carmel,
and ignored hundreds of sycophantic priests whom he left to
slaughter. But in the case before us, He left the false prophets
to say their say unmolested. The people had to exercise
their judgment as to which represented the mind of the Lord.
It is an illustration of the wise principle that there is a
time for everything. There is a time for God to place the seal
of His open reprobation upon wickedness, so that men may
have a basis of test in other times and matters. But there is a
time when the false is allowed to flourish with absolute impunity
and even with prosperity, and when the true is allowed
to be under a cloud, in order that the minds of faithful
men may be exercised and proved. God expects and requires
that we have "senses exercised to discern both good and
evil." This capability could not be developed by a situation
in which evil did not have a chance. For this reason, these
false prophets were allowed to have all the weight that came
with numbers, influence, and unanimity, while the Truth was
with one meek man against whom all were speaking (Jer.
15:10).
May we not from this gain consolation from our own position?
God has allowed the Truth to come into the most
humbling circumstances, having scarcely any friends among
men, while error is organized with great and respectable and
228 88 Berean
wealthy and educated systems with multitudes of supporters.
Judging by appearances, men would judge wrongly. Judging
by the Scriptures, we are enabled to judge clearly and strongly
and boldly, and to maintain the truth against the whole
world in arms against it.
The situation is one calling for and compelling an almost
violent exercise of judgment. God requires this at our hands.
By the mouth of Christ he says, "Beware of false prophets"—
and false prophets are necessarily the numerous, popular, and
well-to-do. How are we to discern them? "Ye shall know
them by their fruits." Are they like the true? Oh yes; you
would think they were the genuine sheep: they have got
sheep skins on. How are we to distinguish them from the
true? You must "try" them. "Believe not every spirit: try
the spirits whether they are of God" How are we to try
them? God Himself tells us: "By the word/' l If any man
speak not according to this word, it is because there is no
light in them"
There is no other form of God's word in the earth at present
but the Bible. Therefore, it comes to this: the Bible is
the standard. Every claim must be judged by this. But before
men can judge by the Bible, they MUST be acquainted
with it: and before they can be acquainted with it, they
MUST study it—not reading a chapter now and then, as a
pious conscience-soothing performance, like the orthodox
people, but reading it in a daily, regular, earnest manner, as
stated times set apart for the purpose. By this method, a
man becomes so acquainted with the Scriptures as to be able
to make that practical application of them in judgment that
qualifies him to discern the things that are of God from those
that are only so in name and appearance.
Jeremiah was instructed to utter the sentence of God
against the plausible men who were stealing the hearts of the
people away from a Divine allegiance. They were saying,
"Ye shall not see the sword, neither shall ye have famine"
God commanded Jeremiah to say,
"By sword and famine shall those prophets be consumed;
and the people to whom they prophesy shall be
cast out in the streets of Jerusalem because of the
famine and the sword, and they shall have none to
bury them"
Here was a direct issue between one man and many, as to
whether good or evil was in store for the God-neglecting inhabitants
of Jerusalem. The people who heard the one con88 Berean 229
tradicting the many, had to wait to see which was right, so
far as actual realization was concerned. We are not in that
position. We look back and see that the Truth was with
Jeremiah and not with the community who were opposed to
him. In terrible reality, sword and famine came and desolated
the country, almost destroying the whole population
for the time being. The application to ourselves is plain. The
Word of God by the prophets has been proved true over and
over again. Therefore what they have written concerning our
future will come to pass.
On this we stand, however much appearances may be
against us. It is written, "Because sentence against an evil
work is not executed speedily, therefore the heart of the sons
of men is set in them to do evil." This is our experience. Because
the declared purpose of God seems to tarry, the bulk
of men hang back or turn away from the testimony, and give
themselves entirely over to "the desires of the flesh and of
the mind." Here is the trial of faith and patience. "Blessed
is the man that endureth temptation: for when he is tried he
shall receive the crown of life which the Lord hath promised
to them that love him." The purpose of God will surely be
accomplished, and happy will they all be who hold fast their
confidence to the end. We know what God says, "If any
man draw back, my soul shall have no pleasure in him."
One point more in the chapter before concluding. Because
of impending judgment Jeremiah was instructed thus:
"Therefore shalt thou say this word unto them: Let
mine eyes run down with tears night and day, and let
them not cease; for the virgin daughter of my people is
broken with a great breach and with a very grievous
blow. If I go forth into the field, then behold the slain
with the sword, and if I enter into the city, then behold
them that are sick with famine."
There are two features about this deserving of notice.
One is obvious, and will be allowed by all who receive the
Scriptures, and that is that it is according to the mind of God
that we have such sympathy with all things pertaining to Jerusalem
as to mourn for her in the day of her desolation. A
sorrow on this account is not on the list of the world's virtues
by any means. It belongs notwithstanding to those
mental states which are unto God as a sweet smelling savour.
Probed to its root, it is a sympathy with all things that are
truly divine and wise and true and good; for Jerusalem represents
the work and purposes of God in the earth as distin230 88 Berean
guished from the mere likes and schemes of man which are
all destined to perish.
The other point which might not perhaps catch attention
so easily is the light incidentally thrown by this prophecy on
the subject of inspiration as affecting some portions of the
Scripture that would not seem by their form to be inspired.
Jeremiah is commanded to use words that would appear to
be a mere personal lament of his own: "Let mine eyes run
down with tears." The words so written were the words of
God, though apparently the words of Jeremiah. God made
use of the expression of Jeremiah's feelings as the form in
which His own mind concerning Israel was to be expressed.
Study shows this to be the case in hundreds of cases
where it is not expressly stated to be the case. For example,
the Psalms of David are all in this form, so much so, that
some have a difficulty in realizing that they can be the words
of the Spirit. Yet the Psalms of David are repeatedly quoted
in the New Testament as the expression of the Spirit. The
case of Jeremiah before us may show us how this can be; for
of David, as of Jeremiah, it is true that the Spirit of God was
the moving power of his utterance, though those utterances
took a personal form. As David declares: "The Spirit of God
spake by me, and His word was on my tongue" A recognition
of the all-prevailing presence of the Spirit of God in the
Scriptures is essential to a right estimate and a right use of
these inestimable writings. By this, we are enabled to read
them with the result that Paul tells us they were given by inspiration
for, viz.: "that the man of God may be thoroughly
furnished unto all good works" and so be prepared for "entering
abundantly the everlasting Kingdom of our Lord and
Saviour Jesus Christ."—Christadelphian 1887
GOSSIPS AND BACKBITERS
THERE are few who seek to hide the faults of others. The universal
propensity is to make them the subject of conversation. It is a mischiefworking propensity: We are all faulty enough to make getting-on a
matter of delicate management but the difficulty is immensely exaggerated
by the tale-bearer. He (or she) acts upon your imagination and
makes you see evil where there is none. Your manner is unconsciously
chilled towards the victim of the gossip, and the chill reacts upon the
gossip, and from the gossip to you, and those otherwise friends are separated.
The only plan is to refuse to listen, and in your practice be silent
concerning faults, remembering that all are more or less faulty, and
that the only way to get at the little good there is in an evil state is by
exercising the charity that covers a multitude of sins. —R.R.
88 Berean 231
The Letter Killeth
BY BROTHER GILBERT QROWCOTT
"A minister of the New Covenant: not of the
letter, but of the Spirit: for the letter killeth,
but the Spirit giveth life"—2 Corinthians 3:&>
There is a great lesson in this but it is often sadly misapplied
to the detriment of holiness and encouragement of looseness. In
the first place, we should note very particularly that the Scriptures
never speak of the commands of Christ as the "letter that
killeth/' Rather Jesus says—
"The words that I speak unto you, they are spirit, and they
are life" (John 6:63).
The "letter that killeth** was the Mosaic Law—the "law of
carnal commandments"—designed specifically to expose and manifest
man's sinful, rebellious nature, and to humble him before his
Almighty and Holy Maker. And even then we must be very
careful how we look upon the letter of this Law, for the Law
was "holy, just and good" (Rom. 7:12). Jesus said (Matt. 23:23)—
"This (the spirit of the Law) ought ye to have done, and not
to leave the other (the letter) undone."
He condemned them—not for obeying the letter—but for glorifying
the letter to the exclusion and neglect of the spirit which the
letter was intended to develop and teach. To the Ephesian ecclesia,
the Spirit says (Rev. 2:2-5)—
"I know thy works, and thy labor, and thy patience . . But—
thou hast left thy first love . . Repent or I will come and remove
thy candlestick."
There is the letter without the spirit. If love is not the motive
force, then works, labor, and patience are not only useless, but
are obnoxious to God, for they just glorify the flesh. Therefore
God cannot acknowledge a candlestick—no matter how bright—
that is shining by its own self-glorifying efforts, and not truly
and consciously by the power of the Spirit of God.
Whatever we are doing, the moment we let slip the consciousness
that God gives all the increase, and that all power, both
to will and to do, is of God—then we cease to serve God or to
be of any value to Him because we cease to glorify Him, and
begin to glorify ourselves.
•**
We must have a viewpoint regarding the "letter that killeth"
that does not do dishonor to God's holy Law given through Moses,
nor to God's own eternal goodness and kindness as manifested
in all His works, including that Law.
Killing, or death, is always by and through SIN. Therefore the
killing part of the letter must be due to man, the sinner. Paul
explains clearly how the letter kills (Rom. 7:9-13)—
"For I was alive without the Law once . ."
—that is before he reached the age of knowledge and respon232 88 Berean
sibility—before the Law and all its lessons and implications broke
upon his consciousness—
". . but when the commandment came, sin revived, and I
died. And the commandment, which was ordained to life, I
found to be unto death.
"For SIN, taking occasion by the commandment, deceived me,
and by it slew me.
"The Law is holy, just and good. Was then that which is
Good made death unto me? God forbid. But SIN, that it might
appear sin, WORKING DEATH IN ME by that which is good."
That is how "the letter killeth." When we look into it and get
the true picture of what it means, we find no justification at all
for the very popular orthodox interpretation of this passage—that
carefulness to observe the letter of God's law kills, and we can
quite safely ignore the "letter of the law" if we fulfil what we
think is the "spirit of the law."
This is a very common, but very unsound and dangerous interpretation,
very pleasing to the self-will of the flesh. It is particularly
dangerous because this thought is so deeply ingrained
into this passage in the world's eyes that we are apt quite unconsciously
to adopt the world's view.
But the true meaning does not convey this thought at all—
by the letter of God's Holy Law man was and is condemned—
that is the whole purpose of the Law, as Paul explains in writing
to the Romans; then by God's grace man is redeemed from condemnation,
and given the power, by the Spirit, to fulfil the required
righteousness of the Law by Jesus Christ.
The Law of Moses, says Paul (2 Cor. 3:7), was a "ministration
of death." Why? Because—
"Israel could not look to the end" (v. 13).
Moses* face shone with the glory of God, and Israel was afraid
to look at him, and he had to cover his face—he had to conceal
the glory that was the end of the Law—the "end" of the Law in
two senses that are really one: for that glory manifested both the
Law's termination and the Law's whole object and purpose.
The Law itself was "ordained to life," as we have seen from
Paul's remarks in Rom. 7. In what way was a "ministration of
death" ordained to life?
It brought death that it might lead to life. It brought humility
that it might lead to exaltation. Paul says it was a schoolmaster.
What were the lessons that it taught?
First of all, it taught God's infinite majestv and holiness; then
it taught sin's sinfulness and ugliness, and man's helplessness
because of the power of sin; and then it taught God's abounding
love and mercy in the providing of the way to life through sacrifice
and forgiveness. This is what Paul is endeavoring to show
to the Roman brethren—the beautiful and essential place of the
Law in the all-wise Divine pattern of salvation in Christ Jesus.
But they "could not look to the end." Because of the veil of
88 Berean 233
the flesh they could not see the glory of the Spirit. They could
not see Christ, who was the end and purpose and whole living
meaning of every type and ordinance of the Law.
The holy, and just, and good Law awakened in them no recognition
of their weakness and helplessness and need—their need for
the Saviour, the God-provided Lamb, the great High Priest, the
Mercyseat (or "Place of Mercy"), the Laver of Purification, the
Altar of Sacrifice and the Altar of Prayer. They felt no need—
and so the beautiful Law that God had given them failed—
through the self-satisfied blindness of the flesh. But it did not
really fail.
•*•
"The letter killeth, but the Spirit giveth life"
The law of Christ must be applied in the Spirit of Christ. This
holy, flesh-mortifying law, applied in any other way than the
loving, humble spirit of Christ, is a terrible, destroying thing.
But still the law must be applied. It must be honored and upheld.
We are doing Christ no service when we slur over his law in
a mistaken application of what we consider love and mercy on
the plea that the "letter killeth.'* There is nothing killing about
the letter of Christ*s law, properly understood and applied. Rather
we die without it.
It should never be necessary for an ecclesia to enforce Christ's
law. It should never be necessary to apply the command—
"If thy brother trespass, rebuke him.*'
It should never be necessary to apply—
"Put away from yourselves that wicked person."
The law of Christ was never meant to be applied in this way.
It was meant rather to be received in every minute detail eagerly
and lovingly and anxiously by every one who takes upon himself
the great and holy Name of Jesus.
Why is it that the transforming glories of this holy and Divine
law are so often received so reluctantly among us? The answer
lies in the deceitfulness of the flesh and the earthy, downward
pull of the natural, animal mind.
James calls this law the "perfect law of liberty" (Jas. 1:25).
A deeper and more accurate description could not be devised·
Here are three interwoven and inseparable principles—perfection,
law, and liberty. How—we may ask in our natural ignorance—
how can there be liberty as long as there is law? Is not an imposed
law restriction, and is not liberty freedom from restriction?
But the mind of the Spirit reveals to us that there can never be
true liberty without perfect obedience to perfect law* Jesus said—
"Come unto me; learn to be free by submitting to my yoke"
(John 8:32; Matt. 11:29).
Those that heard him answered in their darkness, "We want no
yoke. We ARE free. We have never been in bondage" (John 8:33).
But Jesus said to them (v. 34)—
234 88 Berean
"Whosoever committeth sin is the slave of sin."
All men are miserable, helpless slaves until Christ's law and
power sets them free from the power of sin within themselves.
What is sin? "Sin," says John, "is transgression of Divine law"
(1 John 1:3-4)—anything out of harmony with the Divine will
and way. And sin is slavery unto death.
So there is no perfect freedom outside of perfect obedience to
God's perfect law. Any deviation from that line means—to just
that extent—slavery and loss of true liberty. Whenever we yield
to the desires of the flesh, we are not (as we proudly fancy)
enjoying our freedom—we are rather publicly confessing our
miserable slavery to an evil, dominating, gloating master, who
finally mocks us with the wages of death for our craven service
to him. Just looking ahead a few verses in this 3rd ch. of 2nd Cor.,
we see that Paul says (v. 17)—
"Where the Spirit of the Lord is, there is liberty."
Liberty from law? No. We cannot have liberty without law. We
cannot be free without knowing and fulfilling the law, although
the more freely we accept the law and the more we absorb it
within us and adjust our lives to its wisdom and light, the less
it becomes law. Law, we are told (1 Tim. 1:9)—
"Is not for the righteous, but for the lawless and disobedient."
Is this a contradiction to what we have seen about the "perfect
law of liberty?" No. We are all "lawless" to begin with—law is to
create the righteous man. But to those who hunger and thirst after
righteousness, it is not law, but wisdom; it has no penalties, but
only blessings. * * *
The ministration of condemnation was glorious (v. 9). Where
was its glory? In the face of Moses, the mediator of that law
(v. 7). But it was a fading glory; there was nothing permanent
about it; it was a surface, super-imposed glory—a temporary
manifestation of God's glory—a shadowy type of the eternal
"glory of God in the face of Jesus Christ" (2 Cor. 4:6).
Why was it in Moses' face? Because he had appeared before
God to plead on their behalf (Ex. 32:11), and through Moses God
forgave them and accepted them and entered into a covenant of
life with them (Ex. 34.9-10).
They had, by transgression, forfeited God's blessing, and had
made themselves subject to His righteous and necessary judgment
on «in. God was about to destroy them, but the fervent, effectual
prayer of a righteous man saved them.
Someone was found for whose sake God could righteously
forgive them, and allow mercy to triumph over justice without
destroying or violating justice. So their glory was in the face of
Moses their savior, who brought them a law from God that could
lead them back to life.
But they could not see where the glory of the Law lay. They
could not see to the end of the Law (vs. 13-14).
88 Berean 235
"For Christ is the end of the Law for everyone that hath faith."
That is, the discerning eye of faith. They lacked it, and therefore
they failed. Whether they fought against the Law or whether
they set themselves to obey every jot and tittle, still they failed.
The letter killed them, either one way or the other, because they
worshipped and glorified the letter as an end in itself. The law
was given to teach them the great wisdom of humility—to lead
them to recognize their helplessness and need. They used it to
feed their pride and gratify their self-sufficiency.
They forgot the great and culminating yearly sacrifice for sin . •
burned "without the camp."
Are we ever so foolish as to measure ourselves against the perfect
law of holiness with even a passing flash of self satisfaction?
Let us look to the end, and not fail like blind Israel. The end and
purpose of the law is still the same—to teach us our natural helplessness
and to lead us to the power of God in Christ, as Paul so
beautifully describes in the last verse—
"We all, with open face beholding as in a glass the glory of
the Lord, are changed into the same image from glory to glory,
even as BY THE SPIRIT OF THE LORD."
The law of Christ is given so that weak, ugly, animal man may
be led to a gradual transformation by the power of the Spirit
into the image of Christ.
It is only while, by constant effort, we are keeping our minds
and thoughts directly focused on the Divine glory in the face of
Jesus that essential process of spiritual transformation occurs. As
soon as we look away, it stops.
Unhappily, it is only too possible to be in an ecclesia for years
and years in a stagnant, preoccupied, self-satisfied state, and never
make any progress in spiritual transformation. How much closer
are we to this Divine image than we were a year ago? How much
have we grown in godliness? How much better do we comprehend—
and manifest before men—the mind of Christ? It is relatively
easy to "talk the Truth" to others, but how much of its
true and gentle and hoi . spirit do we show to them in our lives?
That is "preaching the Truth" in its fulness.
What we call "doctrine" (although actually it is an artificial
distinction, for all teaching and commands are doctrine)—what
we call "doctrine" is truly important, yea, it is essential, but
dead "doctrine" without the living spirit of holiness and love is
but an ugly repulsive, rattling skeleton.
What about those of us who have supposedly been going
through this glorious, spiritual transforming process for 10, 20, 30,
40, or 50 or more years? What results have we to show? For in
the end the sole test of the value and success of our lives will be—
Has this process really occurred within us?
Paul says (v. 4, next ch.) speaking of some—
"In whom the god of this world hath blinded the minds of
236 88 Berean
them which believe not, lest the light of the glorious Gospel
of Christ, who is the image of God, should shine unto them."
Belief is a matter of action and way of life, not of words and
profession, as James so searchingly points out. Is it possible that we
are among those unfortunates whom the god of this world
(the veil of the flesh) has blinded, so that we are missing in our
lives the Divine, transforming glories of Christ?—
"If our Gospel be hid (veiled—it is the same word), it is
hid to them that are lost" (v. 3).
It is so easy to have the Gospel, but to be veiled from its power.
Israel is our great lesson to teach humility and carefulness. Though
exposed to the direct glories of the Law for hundreds and hundreds
of years—though memorizing and contending about every jot and
tittle—they never reached the goal to which the Law was intended
to lead them, because they had a "veil upon their heart."
The veil, of course, is the flesh—the motions of the flesh—
blocking off the vision of, and entrance into, the Most Holy Place.
Christ alone was able to seize this veil in strong, Divinely-guided
hands, and tear it from top to bottom—from top to bottom—the
power was from above.
It was death for any but the High Priest to enter the Holy
of Holies. It was death to even look with open face upon the
Ark, as 50,000 men of Bethshemesh proved at the cost of their
lives (1 Sam. 6:19). But Paul says (Heb. 10:19)—
"Having therefore boldness to enter into the Holiest, by the
blood of Jesus."
Boldness to enter into the Holiest! Boldness—not presumption
or brazenness, but loving, intimate confidence and assurance—to
look with open face upon the glory of God in the face of Jesus
Christ, the living Ark! Paul says (y. 12)—
"Seeing then we have such hope, we use great plainness
(marg: boldness) of speech."
Great boldness of speech—in two ways: first, speaking confidently
and intimately of holv things that Israel hardly dared
to mention, and second, speaking with great plainness and seriousness
about the tremendous responsibilities involved.
Do we realize the great and fearful holiness of our calling?
Do we forget the elaborate carefulness and sanctification in all
details that were required of the High Priest when he entered
the Most Holy, "that he die not?" And not only at that time, but
at all times. Every thing had to be exactly as God specified—not
because there was any intrinsic importance in the ritual itself,
but because of the great importance of carefulness and obedience
in the realities of character that these shadows typified.
What do these things typify? What is the essential reality they
teach? Can we "see to the end?" Or shall we, too, fail? God said, as
the smoke of His anger still arose from the burnt bodies of Nadab
and Abihu (Lev. 10:3)—
88 Berean 237
"I will be sanctified in them that come nigh Me, and before
all the people I will be glorified."
God has not changed. We have assembled ourselves into ecclesias
solely for the purpose of sanctifying and glorifying God,
and drawing nigh unto Him in the sight of all the people.
We claim to be a genuine epistle of Christ written to men by
the Spirit of God. This is the figure Paul uses in the early
verses of this chapter. As such, we must cleanse ourselves from all
filthiness of flesh and spirit—all unclean and worldly habits and
ways of thought.
If our claim to be a genuine epistle written by the power of
the Spirit is justified by the actual facts, there is no more glorious
and beautiful thing than such an assembly, all knit together in
love, all seeking God's glory and each other's welfare, all submitting
to each other and striving earnestly to avoid doing any»
thin? that would mar the mutual holiness, or distress one another.
Let us dwell upon this last thought—the sincere and Christlike
desire to avoid grieving or offending our brethren. There are
many powerful arguments against worldly things, habits, and activities,
but none more powerful than Paul's beautiful declaration:
"While the world standeth, . will not do anything that will
offend or distress my brother/9
Truly such a body of people is an "epistle of Christ written
by the Spirit of the living God"—a peculiar people, a holy
nation, a royal priesthood, created and ordained of God for the
purpose of good works to the honor and glory of His Name.
Nothing is sadder than when—with all the external necessities
prepared and supplied—all the "doctrine"—all the ecclesial framework
and organization—this divine ideal fails to materialize in
its spiritual beauty because the veil of the flesh interposes, and
there is coldness and darkness and pettiness and smallness where
the marvellous light of God's glory should be flooding and permeating
all.
•**
"We have this treasure in earthen vessels, that the excellency
of the power may be of God and not of us" (I Cor. 4:7).
The vessel exists solely to contain and display the treasure.
The vessel has no value or glory or purpose in itself. The vessel
is intentionally made valueless and weak. It was essential that Paul
should be weak and poor and despised and buffeted, as was his
Master before him. This was necessary to his value to God, and
his fellowship with Christ, and so he "gloried in his infirmities,"
perceiving the Divine wisdom behind them.
No one was swayed by Paul's oratory; no one was attracted by
his wealth; no one was awed by his position or worldly ability.
To the natural man he carried not a spark of influence or authority.
He was, as he said (1 Cor. 4:13)—
"As the filth of the world, and the offscouring of all things."
238 88 Berean
Purposely, in the wisdom of God, he possessed nothing to
attract the natural man. But to those few among men who discerned
real and spiritual values, this insignificant wanderer
on the Roman highways brought a treasure of eternal and inestimable
worth. These were the ones into whose hearts God
had shined (v. 6)—
"God hath shined in our hearts, to give the light of the
knowledge of the glory of God in the face of Jesus Christ."
No one should ever be the same again, once God has shined into
their hearts the light of His glory. All bitterness and selfishness
should be melted away. All smallness and pettiness and interest in
present things should disappear.
For what else can be compared with the shining of God's own
glory into a man's heart, relating him to a splendid and eternal
order of things, and starting forces in motion within him that will
lead him upward and upward until he stands in immortal and
resplendent glory, clothed with the Divine nature?
Paul grasped the overwhelming reality of these things, and lived
every moment of his life completely saturated with this spiritual
atmosohere. Little wonder, then, that he could say, quite simoly
and unaffectedly, even amid a life of almost unparalleled suffering
and tribulation (v. 17):
"Our light affliction, which is but for a moment, worketh for
us a far more exceeding and eternal weight of glory."
"Though our outward man perish." he says (v. 16), "yet the
inward man is renewed day by day."
The outlook of Paul is always refreshingly exalted and spiritual.
The great majority are so much more concerned about the welfare,
comfort and appearance of the perishing outward man; but Paul
had clearer vision, and he calls to all down through the ages into
whose hearts the all-sufficient glory of God has shined (v. 18)—
"We look not at the things which are seen, but at the things
which are not seen: for the things which are seen are temporal;
but the things which are not seen are eternal."
Let us endeavor to live wholly in this wholesome, spiritual
atmosphere with Paul, viewing all things from the eternal viewpoint
and keeping the cleansing glory of God shining into our
hearts. There are eternal things—things that the natural eye sees
not—glorious, endless things that are offered to us freely. Paul
says in'v. 15—
"All things are for your sakes, that the abundant grace might
through the thanksgiving of many redound to the glory of God.
"All things are for your sakes . . All things are yours . . the
world, or life, or death, or things present, or things to come—
all are yours, and ye are Christ's, and Christ is God's/'
Why, then, with this priceless glory of God streaming freely
into our hearts, should we sit down among the ashes and seek after
empty, earthy things?
88 Berean 239
By The Mercies Of God
(Continued)
Bro. Thomas in Eureka illustrated that — "Perfection of
character and body is the end predetermined by the Father. In His
wisdom, which is "first pure," He requires perfection of character
first; and as a recompense for this, He gives the glorious gift of
immortality. Our filthy garments will have been taken away; our
iniquities passed and we will be clothed with "change of raiment."
Our failing corrupt flesh will be subjected to the transforming energy
of the radiant power of the Eternal Spirit. By this energy our flesh
will be transformed into spirit, that is, a nature in which there is no
filthiness or evil. It is therefore HOLY SPIRIT NATURE: a nature,
generated out of the free spirit radiant from the Eternal substance
of Yah, He Who fills both heaven and earth."
When the Spirit nature, as bro. Thomas stated, comes,
it "quickens." "As the Father raiseth up the dead and quickeneth,
even so the Son quickeneth whom he will." The son will quicken
those only of the raised up whose walk in the present state
he approves. It is only those of the "raised up" who are
pleasing to the Son that he quickens.
The word quicken in the original signifies "to make
alive or give life." It is the making alive of the saints with life
eternal. They are made perfect IN ONE by "the spirit that
quickeneth;" They are "like him (the Son), and see him (the
Son) as he is."
In Christ's last message the same glorious aspect is revealed
to all those who "believe the things concerning the
Kingdom of God, and the name of Jesus Anointed;" and
after being immersed are walking faithfully in the Truth. To
them the Spirit-Word says —
"/ will give to eat from the tree (Wood) of life, which is in the
midst of the Paradise of the Deity" (Rev. 2:7).
Bro. Thomas further stated in Eureka — "The promise of
life is, that we shall have it when the victory is won. "I will give to eat
. . . " Mastication, deglutition and assimilation constitute the whole
process of eating, which is the conversion of food into blood, which is
the life. But the life of the Saints in the Millenial Aion is not blood;
for "flesh and blood cannot inherit the kingdom of God;" for it is
corruptible, and the Kingdom of God is indestructible, and not to be
left to others; hence, "corruption cannot inherit incorruption." Their
life in that Aion is Holy Spirit. When this is poured out upon their
bodies, posterior to their resurrection, it assimilates to itself, "in the
twinkling of an eye," all the particles of flesh and bones; and they
240 88 Berean
become transformed into incorruptible, deathless, and glorious bodies,
according to Paul's testimony, who says — "The Lord Jesus
Anointed, shall change the nature of the body of our humiliation,
that it may become of like form with the body of his glory, by the
inworking of what enables him also to subdue all things to himself
— Phil. 3:21 — that is, of the Spirit. This inworking, by which the
nature of the resurrected body is changed, so as that it becomes a
spirit-body, or spirit, is the giving to eat of the Wood of life. When
the victor has thus eaten, he becomes an element of the wood, whose
leaf shall never fade, and whatsoever he doeth shall prosper."
We can again see from these remarks that this reward is
promised "BY OR THROUGH THE MERCIES OF GOD."
***
Also in Revelation the Spirit reveals further the future
of the saints. It is stated in Rev. 2:10 —
"/ will give thee a crown of life."
This Crown (Gk. Stephanos) is only for those who have
overcome through effort and God's mercy. This word "stephanos"
is a very appropriate word associated with victory
and life-long glory.
This symbolic crown can be ours, if our lives are dedicated
solely to the Truth. This crown or coronal wreath
speaks of life, honour, glory and righteousness in the Kingdom.
As long as we hold fast to Christ and do not deny him,
he will be our living and unfading tree whose leaves do not
wither. But if we do not hold fast we are as a leaf plucked
from the tree and it will fade and die.
The meaning is therefore plain. Those who have diligently
striven after, anguished over and agonized for, the
victory will be given not just a Stephanos, but a golden crown
(Stephanos), the symbol of glory, honour, rejoicing and incorruptible
life. Those who do not strive, will receive the just
reward for their sins and as a leaf will quickly perish. We are
exhorted to make sure of our calling to life, for we CAN gain
the glory which has been offered "BY THE LOVING MERCIES
OF GOD."
***
Again, in Rev. 2:17 there is the promise to him that
overcometh —
"Him will I give to eat of the hidden manna."
The "hidden manna" or manna hid in the dew (as the
original conveys), represents Jesus, and to eat from this
manna is a type of the resurrection of the first-fruits of the
Spirit. Thus we look for his appearing, that we may, out of
the dew of the morning, be made like him.
88 Berean 241
Besides the victor eating from the "hidden manna," he
is promised —
"/ will give him a white stone" (v. 17).
Paul stated in Rom. 14 —
"We shall all stand before the judgment seat of Christ . . .
everyone shall give an account of himself to God."
He added to this in 2 Cor. 5:10 —
"That everyone may receive the things in body, according as he
has done . . ."
This is plain — we are all to stand at the judgment to
give an account and to receive certain things. These things
are represented in a symbol of receiving a white pebble
(stone). The white stone speaks to us of acceptance at the
judgment seat, which we are all striving for. This is the
verdict or white stone that each of us can receive (in opposition
to the black stone of rejection) —
"Well done, good and faithful servant. . . enter thou into the
joy of thy Lord"— and possess it forever, which is eternal
life!
**#
Further in Rev. 2:28 —
"/ will give him the morning star."
The "Morning Star", glorification, is for all those who
overcome. Of all the stars of the New Heavens, Jesus will be
the brightest, for he shall have the pre-eminence. The "other"
stars are the glory of his brethren and sisters. Each
redeemed saint will be a star pertaining to the Millenial
Dawn — a "Morning Star" — equal to the angels — sparkling
in the glory of the great and fearful name of Yahweh
Elohim. Again, these beautiful illustrations show us the
"MERCIES OF GOD."
***
Having put on Christ by faith in the Kingdom and
Name, Christ is also to us a "robe of righteousness." This
robe we put on is immortality, for it is stated (Rev. 3:5) —
". . . The same shall be clothed i n white r a i m e n t . . . "
By yielding to the Truth throughout our lives, we bring
forth fruit or righteous actions. This is the basis for receiving
God's gift of spirit nature. This is the "white" and pure
raiment we will receive. It is the incorruptible and deathless
body which all will receive when "our mortality will be swallowed
up of life." Again, this is only possible through or "BY
THE MERCIES OF GOD."
***
The Spirit-Word does not stop here in its presentation
242 88 Berean
of various aspects of the coming glory to be manifested in
the multitudinous Jesus Christ —
"Him that overcometh will I make a pillar in the temple of my
Gdr
To be "a pillar" is to be saved. Therefore to be "a pillar"
in God's Temple, is to be a part of the Kingdom with other
saints in the day of salvation and glory. When one becomes a
pillar in this house he or she will continue in it. Death will
never affect them again and being immortal they will "not at
all go out any more," — because of the "MERCIES OF
GOD."
***
This is but a small sample of the wonderful redemption
awaiting all true believers of the Word. It is the reward of all
those who, as Paul states so clearly in Rom. 12:1, 2 —
7 beseech you therefore brethren, BY THE MERCIES OF
GOD, that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service/'
"And be not conformed to this world; but be ye transformed by
the renewing of your mind, that ye may prove what is that good
and acceptable and perfect will of God."
How do we go about overcoming? By taking heed to the
Word of God and examining ourselves in the light of Paul's
further words in Rom. 12 —
V.3 — "Not to think more highly than he ought to think, but to think
soberly."
V. 9 — "Let love be without dissimulation."
V. 9 — "Abhor that which is evil, cleave to that which is good."
V. 10 — "Be kindly affectioned, with brotherly love."
V. 11 — "Fervent in spirit, serving the Lord."
V. 12 — "Rejoicing in hope, patient in tribulation, continuing
instant in prayer." (A three-fold key to enduring to the end.)
V. 13 — "Distributing to the necessity of the saints, given to hospitality."
(Putting others before ourselves.)
V. 14 — "Bless those which persecute you, bless and curse not."
(This is contrary to the flesh; yet through loving effort we can
learn to return good for evil.)
V. 15 — "Rejoice with them that do rejoice, weep with them who
weep." (Going out of our way to care and show compassion.)
V. 16 — "Be of the same mind one toward another, be not wise
in your own conceits." (Let us strive to accomplish this as
much as possible. There is great sweetness and joy
being of the same mind.)
The same is true of the following —
88 Berean 243
V. 17 — "Recompense to no man evil for evil."
V. 17 — "Provide all things honest."
V. 19 — "Avenge not yourselves, but rather give place unto
wrath."
V. 20 — "If thine enemy hunger, feed him; if he thirst, give
him to drink"
Paul concludes the chapter with the keywords (v. 21) —
"Be not overcome of evil, but overcome evil with good."
If we do these things with all our hearts, we shall all be
recipients of the never-ending, overflowing blessings, presently
beyond our comprehension, promised to ALL God's
true servants. The question is, do we want the glorious
change to immortality in the Kingdom of God and the beyond,
or not? When we read these words of the Apostle Paul
— "/ beseech you therefore brethren by the mercies of God", let us
think upon these mercies and as a consequence give every
effort to obtain "the mercies" God has offered to all those
who "overcome." —D.C.
Current Events Fulfilling Prophecy
EAST-WEST SUPERPOWERS: RUSSIA'S ADVANTAGE IN WITHDRAWING
FROM AFGHANISTAN. After nine years as a fighting
military entity in Afghanistan, the Soviet Union is now pulling out of
that country. Soviet Premier Gorbachev has been expressing this intent
for some time, and after many years of heavy casualties and being
still far from a clear "victory," troops will be pulling out by the end of
May.
Ironically, the armored personnel vehicles will retrek their way back
through the rugged passes of the Hindu Kush, north along the Salang
Highway, which stretches from Kabul (the Afghanistan Capital) to the
Soviet border. The road was a "gift" from the U.S.S.R. to the people
of Afghanistan in the 1960's. At the time, Western experts noted that
it would make an ideal invasion route. And so it did. And now, it is
the Kremlin's means of exit.
But if it all seems too much of a picture of defeat and retreat, it may
be the picture the Kremlin wants the world to see. It would appear
that Moscow's plans in Afghanistan did not work out ideally. But the
Russians have not changed their overall objective; they have merely
retacked their course to what they see as a better and easier way. The
Afghanistan pullout has transformed itself into being part of a slick
new Soviet diplomatic offensive. The Kremlin has big plans, and on a
world-wide scale.
The pullout is supposed to manifest evidence that Soviet foreign
policy may be changing for the better. At least, this is how Gorbachev
244 88 Berean
wants the move to be seen. And with perfect timing, the pullout will
coincide with the fourth Gorbachev/Reagan summit meeting being held
in Moscow. It will put the Russians on much more favorable ground at
these talks.
Also, Mr, Gorbachev is hoping that by cutting his losses in Afghanistan,
he will win friends and influence governments around the globe.
As he begins to change international suspicion of the Soviet's intentions,
he may persuade a previously distrustful world to lower its guard
and permit more maneuvering room for Soviet diplomacy. Thus, he
will be restoring the atmosphere of detente that the invasion of Afghanistan
did so much to destroy nearly a decade ago. At the initial invasion,
the West quickly denounced the movement as the first stage of
Russia's effort to seize the oil and shipping ports of the Persian Gulf
region and as a further step in the Soviet's overall design of world conquest.
Subsequently, everywhere Moscow's emissaries went, especially in
the Arab and Islamic worlds, the first question in discussions of diplomacy
was "What about Afghanistan?" Gorbachev, immediately after
coming into power, sought to remove this albatross which was stifling
progress down too many avenues of Soviet foreign policy. Thus, Gorbachev,
though realizing pull out would be painful, also realized it
could bring gain. It was the beginning of what has become a continual
and growing image of a benign U.S.S.R. foreign policy — the appearance
of desiring to replace military muscle with diplomatic talks. The
question is, is it new diplomacy or simply a slicker diplomacy?
The Kremlin's new ideology (brought in, of course, by Gorbachev)
is supposed to appear to conform in character with this new foreign
policy disposition. The world has been hearing much about "perestroika,"
"glasnost," and "demokratizatsiya"(see January 1988 Berean).
The watchwords for Gorbachev's brand of diplomacy are "new thinking,"
"mutual security," and "interdependence." Gorbachev believes
the U.S.S.R. is in need of "a modern foreign policy for the late 20th
century." This may equate to the idea of slicker policy making, versus
the traditional stone-facing of the Kremlin of the past.
But, as Russia's Gromyko has stated in confronting diplomats from
the West, "One must distinguish between words and deeds." But the
maxim has applied particularly to the Russians for decades, as their
foreign policies have been arrayed with tactical retreats and dovish public
relations campaigns before. As an example, history is evidence that
just after World War I, Lenin pursued conciliatory policies toward
Poland and the then independent Baltic states. By the 1940's, those
nations had all been brutally incorporated into the Soviet empire.
As far as overall world strategy is concerned, the Soviets know they
are competing with the United States as geopolitical rivals, and they
will continue to try to erode their advantages, by the pursuit of influence
and propaganda points — at the expense of the U.S.
If Afghanistan is the beginning of a slicker and more cunning foreign
policy from the Russians, then the following may be the blueprints of
coming attractions around the world:
88 Berean 245
A NEW APPROACH INTERNATIONALLY
The Middle East: Gorbachev has stepped up efforts to convene an
international conference to promote an Arab-Israeli peace settlement,
with the Soviet Union and the U.S. as co-chairmen. A year ago, Gorbachev
publicly advised Syria's President Hafez Assad that recognition of
Israel and its security interests was essential for peace in the Mideast.
And recently, Gorbachev had much the same message for the PLO's
Arafat in a Moscow meeting.
In the Persian Gulf, the Kremlin is urging a greater role for the U.N.
— and correspondingly, a lesser one for the U.S. Navy. And while they
are keeping lines open to Iran, they are simultaneously cultivating ties
with more moderate Gulf countries. They have also sent a consular delegation
to Jerusalem as a possible prelude to a renewal of diplomatic
relations. In return, an Israeli delegation will soon visit Moscow. Diplomatic
relations between the countries were broken 21 years ago.
Still, Moscow does not want official diplomatic relations until there is
an overall Mideast peace settlement. Israel is not yet totally openarms
to the Russians, as Prime Minister Shamir (Israel) does not wish
for the Russian's participation.
Southeast Asia: After Afghanistan, the biggest payoff in politics and
rubles could be in Southeast Asia. Supporting Vietnam's feeble economy
and sustaining its occupation of Cambodia are easily Moscow's
second-greatest drain in the Third World. The additional advantage of
stopping this huge flow of funds will be the prospect of reconciliation
with Beijing (Peking).
Moscow is also peddling a plan for a so-called zone-of-peace that
would make it harder for the American Seventh Fleet to operate in the
area. Such a peace plan is a growing effort on the part of the Russians
to get the U.S. engaged in collective procedures, international organizations
and multilateral arrangements that will constrain their ability to
act on their own. U.S. diplomats call this strategy "the bear hug."
Nicaragua: Even where the stakes are lower, Moscow is reducing the
temperature. Early last year, Nicaragua's Sandinistas were receiving
signs from Moscow that changes may be on the way, as the expected
delivery of MiG fighter planes was cancelled. Now, the Soviets are
pressuring the Sandinistas to talk with Contra rebels. Oil shipments
have been delayed arriving there to get the point across.
South America: The Kremlin has signed new commercial agreements
with Uruguay, Brazil and Argentina.
Ethiopia: Moscow has reduced military deliveries to the Mengistu
regime, even though government armies have been unsettled by Eritrean
rebels in the 25 year old civil war. In this country, the Soviets
want to reduce their costs and channel remaining resources through a
famine relief by distributing food in drought-stricken areas.
Cuba/Angola: The Soviets are shifting somewhat here as well. For
a dozen years Moscow has been supporting the Marxist government in
Angola and the 40,000 Cuban troops who have been supporting it. But
as they have not yet been able to decisively defeat the UNITA rebels,
246 88 Berean
Moscow is forcing its cohorts to negotiate. Agreements have been
reached in principle for Cuban withdrawal.
Gorbachev has put the leaders of all such countries on notice that as
the Soviet Union turns its attention and resources more and more on
perestroika at home, it is not going to throw good money on bad
abroad. Many Pro-Soviet regimes will thus be forced to do some restructuring
of their own. This may mean demilitarizing their economies
and therefore their foreign policies. This has already caused strains
with Cuba's Castro.
Korean Peninsula: Moscow remains North Korea's principle supplier
of military aid, including modern MiG-23 jet fighters, but the Russians
want to cultivate trade and other ties with South Korea. This is
the primary reason why Soviet Olympians will be going to the World
Olympics in Seoul, South Korea this summer rather than staying home.
Consequently, Moscow has an incentive to use its leverage to prevent an
attempt by the North Koreans to disrupt the Games.
China: The Kremlin would like to improve relations with China.
China views the Russians along the same lines as the Southeast Asian
nations who are not in the Russian camp. As a start to improving relations,
Gorbachev has been making partial troop withdrawals from positions
along the Sino-Soviet border. The Chinese are wanting to see the
Vietnamese withdraw from Kampuchea (Cambodia). In fact, a Cambodia
settlement is China's last remaining condition for resuming normal
relations with Moscow. (Cambodia was the only item on the
agenda in U.S.-Soviet talks on Southeast Asian issues in Paris in April).
Europe: A change of military structure in Europe came last December
at the Washington Summit, where Gorbachev signed the treaty
eliminating intermediate-range nuclear missiles. He is seen as receiving
more credit for accepting the "zero option" plan than Reagan got for
having proposed it in 1981. Thus, the Russians achieved, as part of the
deal, the longstanding Soviet aim of forcing the removal of all U.S. missiles
from Europe.
Gorbachev is also negotiating deep cuts in long-range nuclear arms,
as well as putting pressure on East bloc satellite countries to reform
their economies and to strengthen ties to the West.
MOSCOW IS FOCUSING ON ITS EXPENSES
Gorbachev feels he must focus on whipping the Soviet Union's shaky
economy into shape. Moscow is not in any generous mood. Were it
not for its size and military strength, the U.S.S.R. itself would qualify
as a Third World country. Not surprisingly, its puppet governments
around the world are truly basket cases, as the vast majority, if not all,
are Third World countries in the most qualifying sense.
As an example, last year Cuba and Viet Nam each cost Moscow more
than $3 billion, while Soviet subsidies to the governments of Angola,
Ethiopia and Nicaragua ran at about $1 billion each. In all instances,
70% to 90% of the total was for military aid.
TM 5/23; USN 5/9; NWS 5/23
88 Berean 247
"LIFT UP YOUR HEADS - REDEMPTION DRAWS NIGH"
These things are a continuation of what we have been seeing and reporting
for two years now. With the new strategy in foreign policy, it
would appear to be a picture of a complete overhaul; but we will not
lose sight of their motive. The West is watching this "metamorphosis"
with somewhat suspicious eyes, but naively stating they welcome the
change. But if the "new attitude" from the Kremlin is only going to
soften the Russian Bear's aggressive ways for a period, and in the interim
solidify its inner strength and expand its world influence (with
dovish tactics) then the West (the U.S., Great Britain, etc.) should be
observing this face-lift in a most serious way. It is only a calm before
an even greater storm. They may well become blinded, but naturally
speaking, inexcusably, as they should know that Gorbachev is not at
all changing the goals of the Russian Empire. The nations may become
deceived on a large scale, but we know Gorbachev is merely manifesting
that ageless divine proverb of "a wolf getting into sheep's clothing."
If Mr. Gorbachev is not removed from power, then this transformation
in strategy, and the potential momentum it could soon pick up,
must be significant for Russia's latter-day development. We can continue
to see many promising things it could bring toward the divine
end, but it would still appear that they are not necessarily needed for
the end to come. We will watch, as it remains in the hands of the
Creator, as Dr. Thomas so clearly indicated from the prophetic word
140 years ago. The world cries "peace" — Russia will not change — she
cannot — the finger of God long ago wrote her destiny.
"The unscriptural cry of 'Peace and Safety' emanated from the
Peace Society. This unhallowed coalition proclaims its outcry to be
'the world's cry.' We accept it as such. It is the cry of the world,
which echoes in tones of thunder in the ears of the true believers.
It is a cry, in the providence of God, which is a great 'sign of the times;'
announcing that 'the Lord standeth at the door and knocks (Rev.3:2O),
and is about quickly and unexpectedly to appear' (Rev. 16:15;
22:7-20). It blows a trumpet in the wise and understanding ear, sounding
the approach of 'the day of the Lord as a thief in the night;' for 'so
it cometh; and when they shall say, peace and safety; then sudden destruction
cometh upon them, as travail upon a woman with child; and
they shall not escape' (1 Thes. 5:1-3)." —Elpis Israel p-115-116 — C.S.
WHEN we are consciously and deliberately doing God's will, we are
happy. When we are not, we are not. In the nature of things it HAS to
be that way. And in the reality of things, it IS that way. Analyze it
through, and you will find it so. Any other "pleasure" has to be, and
is, self-deception: an ignorant or deliberate self-blinding, shutting out of
reality and consequence, a desperate, warped, juvenile submersion in
the present to drown the pain of natural life's meaninglessness and
emptiness, to briefly dim the final, inescapable, staring face of eternal
death. —G.V.G.
248 88 Berean
OUTSIDE CHRIST
THE glory of justification is seen in contemplation of the unjustified
man's position. Do what he may, he is debarred from life and joy to
come. Nothing he can do can put him in probation for the Kingdom.
He may develop intellect to a high point; he may cultivate the moral
faculties to a noble excellence; he may attain to great refinement of
thought and manner; he may surround himself with the accessories of
wealth; he may attain a world-wide reputation for talent, shrewdness
and philanthropy; he may make pleasant company for cultivated fellow
sinners at elegant and refined assemblies.
So far as futurity goes, it is all vain. The skull and crossbones are his
family crest. Into a coffin he must at last be nailed; to a mass of corruption
he shall turn, from which his warmest friends would recoil in
horror. The way of God, through Christ, alone can justify. —R.R.
One Hundred Years AgO (Continued from page 252)
(Once again bro. Roberts deemed it necessary that a series of articles on the
subject of inspiration be printed in the magazine. The reason for this was the
absolute necessity of accepting the fact that ALL scripture is given by the
inspiration of God and is profitable for correction and instruction in righteousness.
Once this is lost sight of, then the Word of God, which alone leads to life
eternal, would be disannulled. Without the infallibility of the Scriptures there
would be no true message to show us the hope of salvation.)
***
AN interesting report was printed in a Swansea newspaper in reference to bro.
Sulley's Temple lectures in that town. The report contained, in part, the following
written information —
"The Temple of Ezekiel's prohecy has always puzzled the theologians.
Every successive age in ecclesiastical study only shows that the
key of knowledge — that is, the knowledge that is revealed in the
Bible — is lost, and the guesses which the theologians have made,
and are making, about prophetic teaching proves conclusively that
they are blind leaders of the blind. No wonder the masses are
perishing for lack of spiritual knowledge.
"Now, what all the theologians have failed to explain Mr. Henry
Sulley, of Nottingham, has accomplished. Mr. Sulley, no doubt,
found it a tough task, and has fought many a battle and won many a
conquest whilst pouring over the details of the Temple as illustrated
and measured by Ezekiel; but with rule and plummet, and line and
square, and oval and archtrave·, he has, after ten years earnest
devotion, solved the riddle of Ezekiel's sphinx, and has given to the
world of theology a book descriptive of the prophet's temple, and
its plans, which certainly is of the most startling nature, and of the
most gorgeous description.
(Bro. Sulley's efforts in relation to his book on Ezekiel's Temple was gaining
some notoriety. Many times (as with many of the Truth's writings), his work was
criticized and belittled, but he made every effort to explain why he had written
as he had. ft is also noted that even the newspapers had picked up on his work.
We who live 100 years later should deeply appreciate his labour of love.)
***
THE article, "Contending For The Faith" continued this month with part three.
As mentioned, it contained a dialogue between 'Mr. What-is-Truth' and 'Mr.
Believer-of-Truth.' The main treatise of this third part was to illustrate that
although man was created in God's image, he does not have an immortal soul.
88 Berean 249
UNDER the caption of "The Jews and Their Affairs", these interesting points
were brought out —
The exclusion of the Jews from the Universities is still being followed
up. It is asserted that henceforth Jewish students will be
debarred from admission into the academy of science in St. Petersburg.
The first line of a railway in the Holy Land, which is to be constructed
by a Belgium company under a concession from the Sultan, will
run from Jerusalem to Jaffa. It is recorded that sleepers, telegraph
wire, etc., have already arrived.
A telegram from Cracow states that the Prefect of Police of Moscow
has ordered all Jewish residents, excepting merchants of the FirstGuild, to leave the town within a fortnight.
(These notes give us an insight into the condition of the Jews around the
world. It is not pleasant reading, but the things that befell them were for a
reason. Being chosen by God as His people, brought responsibility upon
Israel. Therefore when they departed from His precepts, God brought Judgments
upon them. This persecution that we read of during bro. Roberts' day,
was evidence of this. The ultimate purpose, as we well know, was to drive the
Jew back to his homeland for resettling the Land, preparatory to the return of
Christ to the earth. We have been blessed to have seen this happen. We now
await the appearance of the Messiah, first to his household and then to the
Jews and finally to the world.)
###
THERE was a daily report printed by the newspapers on the work of Mr.
Lawrence Oliphant, as he laboured in the Holy Land. This was printed in the
pages of the Chhstadelphian to provide further information as to the development
of things in Palestine.
***
SIGNS of the Times —
Bro. Roberts made several good thoughts in relation to certain signs of the
times. He stated:
We ought to be able to discern the signs of the times in some
measure at least. Jesus rebuked the Pharisees and Sadducees when
they asked of him a "sign from heaven." This was after the miracle
of the loaves and fishes. "He answered and said unto them, When it
is evening, ye say, It will be fair weather: for the sky is red. And in
the morning, It will be foul weather today; for the sky is red and
lowering. . ye hypocrites, ye can discern the face of the sky; but can
ye not discern the signs of the times?"
As has been remarked, it was as much as to say that anyone with
sufficient intelligence to read the weather ought to be able to discern
the signs. And, taking into account the works that the Jews
wrought, and to which he appealed as the most obvious proof that
he was sent of the Father, it is easy to see that the case was really so.
But then we have no visible Jesus coming up and down in the land
with miracles of healing and feeding the multitudes. What then?
Does that excuse us? No, for God has caused things to be revealed
for our direction, and comfort, and guidance, things to which we
are to take heed "as unto a light that shineth in a dark place until
the day dawn." If we neglect these, we shall be as the Sadducees of
old and "err, not knowing the scriptures."
(Bro. Roberts' comments on the Signs of the Times are very exhortational. The
instructions that he gives us are worthy of our attention. They should make us
ALL look more diligently at what is happening around us, for the events in the
world most assuredly show us that the day is fast approaching when Jesus will
be back in the earth again to fulfill God's purpose in subjugating the earth's
inhabitants to the principles of Divine Truth. Watching the Signs of the Times is
another way for us to be prepared for that day.)
250 88 Berean
BIRMINGHAM Miscellanies —
Bro. and sis. Roberts sailed for New York in the Umbria on the 9th
inst. A telegram received from that city by sis. Eusebia Roberts on
Sunday, the 17th, reports their safe arrival, which many will be
thankful to hear of.
Taking advantage of the light evenings, some of the brethren have
commenced the delivery of open-air addresses, in the Bull Ring,
after the lecture. They invite the assistance of other brethren and
sisters, particularly in the opening hymn. There is a sad Babel of
religious voices in the street, but, of course, this should not silence
Wisdom's voice, which, therefore, the brethren lift up, though it be
in feebleness and reproach.
(We see from these events that the Truth was progressing nicety and that the
brethren and sisters were participating together in the furtherance of the
Gospel. We see the tendency to do more for the Truth, such as travelling to visit
the eccleslas as bro. Roberts did, and the continuing to preach the Truth by the
brethren through whatever means that came to hand.)
***
DIFFERENT Bible Lectures —
"Russia's Future Career, as Delineated by the Hebrew Prophets"
"Eternal Sonship"
"The Angels of God"
"Bible Songs"
"Two Extremes — Eternal Torment and Universal Salvation —
Both Wrong"
"The Church of England Doctrine of an Intermediate State for
the Dead, Expounded by a Lincolnshire Vicar — What the Bible
Says About the Condition of the Dead and their Place of Abode"
"The Keys of Hell and of Death — Who Holds Them, and for
What Purpose will They be Used?"
"The Trinity"
"Is it Death to Die: or, are the Churches Right on the Soul
Question?"
"The Rising of the Sun of Righteousness to Dissipate the
Prevailing Darkness, and Usher in the Bright Millenial Day"
"The Bible Against Popular Theology of Justification and
Sanctification"
"Who is This that Comes from Edom?"
June Answers — "Fire"
1. Brimstone (Gen. 19:24)
2. Lamb (Gen. 22:7)
3. Moses (Ex. 3:1,2)
4. Ground (Ex. 9:23)
5. Hail (Ex. 9:24)
6.Josiah(2Kgs.23:ll)
7. Blood (Joel 2:30)
8. Tamar (Gen. 38:24)
9. Pillar (Ex. 13:21)
10. Chariots (2 Kgs. 6:17)
11. Water (Num. 31:23)
12.Joab's(2Sam. 14:30)
13. Devouring (Ex. 24:17)
14. Ministers (Psa. 104:4)
15. Golden Calf (Ex. 32:20)
16. Kindle (Isa. 4:2)
88Berean
17. Zimri(l Kgs. 16:18)
18. Sabbath (Ex. 35:3)
19. Penknife (Jer. 36:23)
20. Abimelech (Jgs. 9:20)
21. Tabernacle (Ex. 40:38)
22. Fish (Jn. 21:9)
23. Honey (Lev. 2:11)
24. Philistines (Jgs. 15:6)
25. Burning (Lev. 6:13)
26. Strange (Lev. 10:1)
27. Molech (Lev. 18:21)
28. Hair (Num. 6:18)
29. Complained (Num. 11:1)
30. Heaven (Job 1:16)
31. Incense (Num. 16:35)
32. Flame (Jgs. 13:20)
33. Whirlwind (Eze. 1:4,5)
34. Second (Rev. 20:14)
35. Quenched (Isa. 66:24)
36. Walking (Dan. 3:25)
37. Mighty (Dan. 3:20)
38. Burnt (Lev. 6:30)
39. Carelessly (Eze. 39:6)
40. Tormented (Luke 14:24)
41.Jerusalem(Zech.2:4,5)
42. Viper (Acts 28:3, 5)
43. Vengeance (2 Thess. 1:7,8)
44. Apostles (Acts 1:26,2:1-4)
45.Tophet(Jer.7:31)
46. Weapons (Eze. 39:9)
47. Sword (Isa. 66:16)
48. Bosom (Prov. 6:27)
49. Refiner's (Mai. 3:2)
50. Eyes (Rev. 19:12)
251
One Hundred Years Ago
IN the 'Notes' section for this month, bro. Roberts mentioned the following
information pertaining to bro. Sulley's book —
The Temple of Ezekiel's Prophecy: Bro. Sulley announces that the
supply is almost exhausted, there being only two or three remaining
copies.
•**
THE opening article of the magazine was again taken from the writings of bro.
John Thomas. The subject of the article was, "Tyre, Ancient and Modem, with
some Unexpected Applications to the Latter Days." It contains an excellent
treatise on ancient Tyre and its destruction.
***
THIS month continued an extensive series of articles based on the subject of
Bible Inspiration1. The purpose of these was to deal with several different
objections to the complete Inspiration of the Scriptures.
(Continued on page 249)
BIBLE PUZZLE — DAY(SX'S)"
1. God called the .'. .day
2 . . . . day God ended His work
3 . . . . of the cloud by day
4. Nourished your hearts, as in day o f . . .
5. Sell me this day thy . . .
6. Have lived in all good . . . unto this day
7. In day . . . consumed me
8. On . . . day they gathered twice as much
9 . . . . day is the sabbath
10. Day . . . arise in your hearts
11. The . . . day he shall rise again
1 2 . . . . man is renewed day by day
13. There shall be no more thence . . .
of days
14. Not called to come unto king
these . . . days
15. Zimri reigned seven days in . . .
16. In days when . . . ruled
17. Those days there was no . . . in Israel
18. Days of years of my . . .
19. T h e . . . of days did sit
20. In those days w a s . . . sick unto death
21. After many days thou shalt be . . .
22. As in days o f . . . feast
23. H i s . . . shall stand in that day upon Mt.
24. Who hath despised day o f . . . things
25. Day o f . . . was fully come
26. H i s . . . is with us unto this day
27.1 will raise him up a t . . . day
28. Called field o f . . . , unto this day
2 9 . . . . , which is from Jerusalem sabbath
day's journey
3 0 . . . . tremble in day of fall
31. On . . . day they came to circumcise
32. In . . . day he will raise us up
33. Egyptians mourned for him . . . and
ten days
3 4 . . . . rejoiced to see my day
35. . . . shall know Lord m that day
36. My son, this day have I . . . thee
37. Day of Lord cometh a s . . .
38. As ye see day . . .
39. One day with Lord as . . . years
40. Let us walk . . . , as in the day
41. Day of Lord is near in valley o f . . .
42. Saved in day o f . . . Jesus
4 3 . . . . day of first month is Passover
44. Jubilee to sound on . . . day of
7th month
45. Moses was in M t . . . . days
4 6 . . . . shall not smite thee by day
47. Day in thy courts is better than . . .
48. Accomplish, as . . . , his day
49. Remember now Creator in days o f . . .
50. Last d a y s . . . times shall come
Abraham
Ancient
Approaching
Begotten
Birthright
Blood
Conscience
Decision
Drought
Egyptians
Eighth
Feet
Forty
Fourteenth
Hezekiah
Hireling
Honestly
Infant
Inward
Isles
Judges
King
Last
Light
Lord
Olivet
Pentecost
Perilous
Pilgrimage
Pillar
Sepulchre
Seventh
Seventh
Sixth
Slaughter
Small
Solemn
Star
Sun
Tenth
Thief
Third
Third
Thirty
Thousand
Thousand
Three Score
Tirzah
Visited
Youth
$5.00 U.S. per year (only for those who desire to pay — free to others) Printed in the
USA
Australia subs to bro. Ray Hodges, 2 Emily St., Esperance, W. Australia 6450
USA subs to bro. Max McLaren, 8008 Juntus Street, Houston, Texas, USA 77012
British and Canadian subs, etc., to bro. David Clubb, 42 Oneida Rd., London, Ontario,
Canada N5V 2X1
252 88 Berean
VOL 77, NO. 8, ISSUE 788 AUGUST, 1988
The Berean
Christadelphian
A monthly magazine devoted wholly to the exposition and defense
of the Faith once for all delivered to the Saints, with the object of
helping to make ready a People prepared for the coming of the
Lord. Opposed to the unscriptural teaching of the papal and
protestant churches of the world.
Mease send all Berean communications to:
Bro. David Clubb, 42 OnaMa Rd., London, Ont. Canada N5V 2X1
'They received the Word with all readiness of mind and searched
the Scriptures daily, whether those things were so.
Therefore many believed" -Acts 17:11
ECCLESIAL NEWS: Hengoed, Whangarei 254
Fraternal Gatherings: London 254
DR. THOMAS' TRAVELS (continued) 255
STUDIES AND THOUGHTS: (bro. Thomas)
Interview with an Israelite (cont'd) 258
ASSEMBLING AROUND THE LORD'S TABLE (bro. Roberts) 261
THIS MAN SHALL,BE THE PEACE (bro. Growcott) 267
BY HIS OWN BLOOD (bro. Roberts) 276
FAITH ONCE DELIVERED (bro. G. Gibson) 279
CURRENT EVENTS FULFILLING PROPHECY:
U.S.S.R. — A New Approach to the Church 281
July Answers: "Days" 287
100 YEARS AGO:
Notes: Hymn Book, Intelligence; Tyre; Bible Inspiration;
Relationship to God; Kzekiel's Temple; Christadelphian FellowIxibourer; Visit to U.S.A. and Canada; The Jews and Their Affairs;
Different Bible Lectures 288
Bible Puzzle: "Power" 288
We are anxious to send the Berean free to any desiring it. Do not hesitate to
request it. If you know of any who might like it, please send us their names.
Anything herein may be used freely by any one in any way. No credit needed.
CHRIST IS COMING SOON AND WILL REIGN ON EARTH
Ecclesial News
HENGOED, Wales—Breaking of Bread, 2 pm; S.S. 3:30 pm; Lecture 5:30 pm, at the
Hengoed,
Community Centre, Park Rd., Hengoed; Wed. Bible Class 7:30 in various homes—
bro. Phillip Hughes, 7 Cwmaman Rd., Godreaman, Aberdare, Mid Glam., S. Wales, U.K.
CF44 6DG.
DEAR brethren and sisters in the glorious Hope of Israel.
As there has been a considerable length of time since our last report, it
is perhaps opportune time to submit some news from the ecclesia.
We have recently had cause to rejoice greatly in the ecclesia, having
witnessed the marriage of bro. Norman Blacker (of Edmonton, Canada),
and our sister Tina Armstrong (daughter of bro. and sis. Pat Armstrong),
remembering the words of the Apostle Paul, who said that for the servants
of God marriage is "only in the Lord" (1 Cor. 7:39). We pray that Yahweh
will bless bro. Norman and sister Tina as they journey together toward
Zion, and we extend our thanks to our bro. Arthur Hughes who provided
a suitable word of exhortation for bro. Norman and sister Tina, and
indeed for all of us, emphasizing the necessity of daily reading and meditating
upon the Word of Life.
The joy of the occasion was tinged with sadness, as sister Tina has since
returned to Canada with bro. Norman to her new home, and the ecclesia
now feels the loss of our sister. We commend her to the brethren and
sisters of the Edmonton ecclesia, and look forward to the great day of the
apocalypse of Jesus Anointed when the faithful servants of the Deity will
be reunited in that glorious Kingdom which has been promised to all
those who "love his appearing."
Also since our last report we have had the company of the following
brethren and sisters: bre. Sid Jones, Gordon Jones, Norman Blacker, Ed
Truelove, Dan Sargent and Mark Johnatty, and sisters Allison Hopper,
Debbie Truelove and Rachel Johnatty. We have enjoyed the company of
the above brethren and sisters and wish to extend particular thanks to
bro. Norman Blacker who provided a sobering word of exhortation and
an interesting study on the book of Ruth on one of our family days.
Thanks also to bro. Mark Johnatty who provided a necessary word of
exhortation for us, and in addition gave the public address on the Sunday
evening based on the Kingdom of God.
Also since our last report, the ecclesia has had the spiritual strength
and encouragement of a week around the Word of God, as planned in
March, 1987, followed by a weekend study of the prophets Jonah, Jeremiah,
Ezekiel and Daniel, in November of the same year. It is planned, God
willing, to have another weekend study in October this year if our Lord
has not returned, and a warm welcome is extended to any who are able to
attend.
Finally our prayers are for the coming of the Lord Jesus Christ to
(Continued on page 284)
FRATERNAL GATHERINGS (If the Lord will)
NORTHEAST Gathering, LONDON, Ont. — Oct. 8, 9 — bro. David Clubb, 42 Oneida
Rd.,
London, Ontario, Canada N5V 2X1; phone (519) 451-4063.
Texas, U.SA 77012."
254 88Berean
Dr. Thomas' Travels
(Continued)
On Monday we had a better congregation, though not so
numerous. It was composed of people who evidently came
to listen to what they heard with a view to understand it. We
spoke on the Gospel of the Kingdom being the power of God
to the salvation of those who believed it. Mr. Anderson dispensed
the loaf in the morning, and addressed them on Sunday
afternoon about an hour, so that in the four days we occupied
ourselves for nine or ten hours in endeavoring to enlighten
the public in the long forgotten gospel which God
promised in the holy scriptures of the prophets but with
what success we may never know until the Lord appears in
his kingdom. We are but sowers of the seed; we can neither
make it grow, nor see it grow. It is God that gives the increase.
A crop "was made" by some preachers a few years ago,
and harvested at Free Union. The people round about call
them "Campbellites," but like all crops made and harvested
by men, it suffered waste. They looked for much, and lo, it
came to little; and when they brought it home God did blow
upon it, and it died. Of thirty or more, some have left "the
kingdom" and taken refuge among the Baptists; others have
made a shipwreck of faith entirely; and the few that remain
are they only who profess to believe the things we teach.
Let these remember that the crown of life is a crown of righteousness,
and promised to those only who perfect their belief
of the truth by the works which follow (James 2:20-22).
An appointment was out for a discourse at Charlottesville
also on Monday night. Mr. Magruder is indefatigable in
cutting out work for his brethren. We wish all our friends
were as energetic and devoted as he. He is not only unwearied
in heaping work upon others, but he is ready also to lend
a hand himself; so that he is a most agreeable fellow-laborer.
He does not sit himself down at ease under his own vine and
fig tree evading the burden and heat of the day, and bestowing
only good wishes on the truth. He has assured himself
that what we are advocating is the truth, and holds himself
responsible to it, and the Lord of the truth for his conduct
respecting it. He dare not wrap it up in a napkin and make
no effort for its extension. He does what he can himself, and
helps others to do more according to his ability. If darkness
cover the land, and gross darkness the people in Charlottes88Berean 255
ville, it will be no fault of his. Would to God that all who
profess to believe elsewhere would do likewise; there would
then be cooperation indeed, and some present encouragement
in the defence and propagation of the truth.
In regard to Monday night, however, we thought we had
worked enough for that day to entitle us to rest from our
labors till the morrow. We had ridden sixteen miles on horseback
over mountain roads, and spoken two hours and a half
at Free Union, so that we felt no scruples of conscience in relieving
ourselves at the expense of bro. Anderson. Ever ready
to help in time of need, he did not decline the by no means
agreeable task of filling the appointment of another. We adjourned
at the time fixed to the Lyceum Hall, where an extraordinary,
if not a discerning, few, had congregated to hear
the editor. Happily, Mr. Anderson was unacquainted with
their individualities, so that he was enabled not only to begin,
but to persevere to the end of an hour's discourse without
dismay. He hewed his way through with as much courage
and earnestness as though the room had been full of the
town's elite. He did his part well; and we congratulated ourselves
that we had found so efficient a substitute. But we
were not always so highly favored.
On Tuesday evening we had a respectable company; but
on Thursday night a few drops of rain fell from the clouds,
which as effectually kept the people at home as if it had
rained snares, fire, and brimstone. We went to the Hall, but
the aspect of things sunk our spirits to zero, and congealed
our souls within us for the night. We regretted the unpropitiousness
of the weather, hoped it would fair off by the morrow,
and dismissed the assembled few until Friday night.
Friday came, and the night also, and with it an improved
condition of affairs. But . the times, the times in which we
live! In the towns and cities of this land the people seem to
have no ear for "the testimony of God." Some will come together
and hear with great attention; express themselves in
terms of satisfaction and even of delight. But the word has
no abiding place in their hearts. It is like a tale that is told—
it is heard with pleasure, but speedily forgot. The following
notice appeared in the Jeffersonian on Thursday, but though
commendatory, it was insufficient to neutralize the apprehension
of rain.
"Dr. Thomas, from Richmond, has been delivering a series
of Lectures in the Lyceum Hall in this place during the last
week, and will continue them at the same place tonight and
2 5 6 88 Berean
tomorrow night. Dr. Thomas is an intelligent gentleman, and
the subjects of his lectures are novel and interesting. The
doctor, we believe, undertakes to prove from the Divine Record
that a Republican Government can never exist in Europe.
We hope time will show that he is mistaken, but we
shall not enter the lists of controversy with so distinguished a
champion as Dr. Thomas, who has devoted a large portion of
his life in studying the Scriptures with reference to this and
other similar subjects."
Yes, we feel strong in testimony and argument upon this
topic. Republican Government in Europe and America is an
exceptional state of things in the universe of God. It is particularly
so in modern Europe. France at the present time is
only in a transition state. Even now she is no longer the republic
of the revolution. That was Democratic and social,
and the sister republic of the Roman. But both these have
passed away, eclipsed and extinguished by the republican imperiality
of Napoleon. His chair is but a meteor in the heavens,
whose constitution is monarchical by divine appointment.
Great events are at hand to change the face of the world.
The days of the independence of the European kingdoms are
numbered; for their vassalage to the Autocrat is fast approaching.
Imperial despotism, and not republican liberty,
equality, and fraternity, awaits them all: and serfs to Russia
will their kings remain (Britain of all the Roman World excepted)
until Christ the Woman's Seed, shall bruise its Autocrat
under his feet, and subjugate the fragments of his dominion
to his own will. A divine monarchy, not a democratic republic
will be the order of things in Europe. A Jewish kingdom,
styled the Kingdom of God, will rule over all the heavens,
then become the kingdoms of Jehovah and of His
Christ. Surely our courteous and patriotic friend of the Jeffersonian
would prefer this to the establishment there even
of a facsimile of our Model Republic itself. A monarchy under
a king from heaven is the best government for the world.
And such mankind is destined to receive. (To be continued, God willing)
IT seems rather naive to play loose word games with the holy and
solemn principles of sound fellowship and to hustle new members into
the Body with a shallow and superficial "knowledge" of the barest
principles of the Truth and the Gospel—and then to wonder plaintively
why so many "Christadelphians" are drifting away on an emotional,
surface tide into the Apostacy. As we sow, so shall we reap. -G. V.G.
88 Berean 257
Studies and Thoughts
INTERVIEW WITH AN ISRAELITE
(Continued)
THE CHARGE OF JESUS DOING
MIRACLES BY DECEPTION
Our friend here broke silence, and remarked that some
among the Jews supposed that Jesus being a Levite and a
servant of the priests, had access to the temple and stole the
name of God which he saw in the Most Holy place; and that
by using this name he was enabled to work his miracles.
But how could that be? It is true, Jesus had Levitical
blood in his veins derived from Mary's mother; but, as you
have before said, a man's tribe is determined by the male
line, and Mary's father was of Judah, therefore Jesus sprang
from Judah and not from Levi. He was not therefore a
Levite, and consequently could not enter the court of the
priests, nor the Holy, or Most Holy, places. His advance into
the sacred precincts was bounded by the court of the Israelites.
He could not have had access to the Most Holy place,
could not have seen the name of God if it had been written,
or displayed there in words; and therefore could not possibly
have stolen it. This is the old accusation new vamped, that
he cast out demons by Beelzebub the prince of demons; for
to perform miracles by a stolen power to establish an untruth,
is to be the agent of an evil power—to be a thief and a
liar, which no man, Jew or Gentile, can produce a tittle of
evidence to establish against Jesus.
Beside the sign, the declaration, and the miracles, the
scriptures of the prophets all testified for him. They show
that Israel's Messiah is to appear among them in two characters,
first like Joshua, the son of Josedeck, in his filthy garments
in humiliation with the iniquity of Israel laid upon
him; and secondly, like the same high priest in a change of
raiment and a fair mitre upon his head, judging the Lord's
kingdom, and keeping his courts, being "clothed with the
garments of salvation, and covered with the robe of righteousness,
as a bridegroom decketh himself with ornaments,
and as a bride adorneth herself with her jewels" (Isa.61:1,10;
Zech. 3:3-7). The iniquity of Israel met upon the head of
Jesus and laid him in the grave; but God gave him a change
of raiment in raising him from the dead; by which resurrection
he became God's Son with power according to his holy
spiritual, or incorruptible, nature.
258 88 Berean
Did we, inquired our friend, know any thing about
cabala? He hardly knew whether to believe it himself. But
great miracles were said to have been done by those who understood
the science. We believed that remarkable effects
might be attributed to the potency of certain cabalistic
terms; and we judged by his reference to it that he supposed
the miracles of Jesus were after the same sort. But this could
not be admitted; for God would not have raised a mere conjuror
to life, and have attested the truth of his disciples'
testimony, which declared the resurrection of their master
from the dead.
POWER OF THE RESURRECTION
Of the resurrection of Jesus there can be no doubt. The
rapid conversion of thousands to the belief of it, in the face
of persecution, is proof of the conclusiveness and potency of
the testimony. Men who a few days before had clamored for
his death now changed their ground, and avowed their belief
that God had raised him from the dead. Not only so, but
they were seized with the most disinterested liberality, and
sold all they had and gave the proceeds of the sales to the
poor and destitute who believed the truth in common with
themselves. The conviction that God had raised up Jesus
from the dead flew like lightning through the world; and in
280 years the influence of the doctrine taught in his name
changed the constitution of the Roman government, and diverted
the current of human affairs into new, broader, and
deeper channels.
And to all this, what have the Israelites to object? They
have not an inkling of credible testimony to prove that Jesus
was in the tomb on the fourth day. They can only say with
some of their ancestors that "his disciples came and stole him
away while the soldiers slept." But the testimony on which
this report rests is so worthless that it would be scouted out
of court of the Inquisition itself. Who were the witnesses of
the theft? The sleeping, the deeply sleeping, soldiers? But
how could they testify to what was going on while they were
asleep? And yet this was the best account the enemies of
Jesus could give of the fact that he was not in the tomb on
the fourth day. The thing is incredible, that the timid and
dispirited disciples of a dead man should unwall the sepulchre
and steal him away in the midst of a Roman guard set
especially to prevent it. It is incredible that they should even
wish to encumber themselves with the body after it was respectably
deposited in a rich man's tomb. It is incredible
88 Berean 259
that they should seek to deceive others by the report of his
resurrection without a motive. It is incredible that the whole
Roman guard should be asleep at their post; and not being
asleep, it was impossible for the disciples to abstract the
body from the tomb. It is therefore more difficult for a candid,
intelligent, and reasoning man to give in his verdict
against Jesus, than to admit in full his resurrection from the
dead by the power of God.
PROOF FROM THE PROPHETS
Having dismissed this point, we asked him, if he believed
the Old Testament. He said he believed the history it contained
was true. Yes, doubtless it is. If it be not, your's is a
nation without a history, and of fabulous origin. But what
do you think of the prophets? "Well, he thought intelligent
politicians might tell what would come to pass in a hundred
years from what had occurred, and still existed." Possibly,
but could they give a considerably detailed outline of the
history of dominions that had no contemporary existence for
upwards of 2000 years? He thought not.
Look then at the prophecies of Daniel. He was a political
man, being prime minister to Nebuchadnezzar. He outlined
in many minute particulars the rise, progress, and destiny of
certain great leading Gentile dominions, and has declared
that a time will come when the Gentiles will have no governments
of their own, but will be subjected to a theocracy
established by the God of Israel, which shall continue "for a
season and set time," or 1000 years. Now his sceptical contemporaries
might have said, your predictions may or may
not come to pass; but we cannot say so: for aided by history
we can take a retrospect of 2400 years from the reign of
Nebuchadnezzar, and discern the existence of what Daniel
said should come to pass, we see them passed away as he
foretold, and we see them still in being, and working out
their destined end. He is therefore entitled to a more reverent
regard than an intelligent or sagacious politician; and as
so much of his testimony has transpired we may surely give
him full credence that what yet remains will be accomplished
to the letter.
In such a discourse as this our time pleasantly passed
away. We resumed the topic of Germany, which led to some
remarks upon the language as compared with that of England.
We read a chapter in John to him, from the German
New Testament; and he read 2 Thess. 2 to us in the English.
260 88 Berean
After which he rose to depart, when we presented him with
the numbers of the current volume of the Herald, and inviting
him to call again, bid him a temporary adieu.
Assembling Around the Lord's Table
BY BROTHER ROBERT ROBERTS
We do well to come here to remember Christ. There is
nothing to remind us of him in our daily surroundings: on
the contrary, everything tends to hide him from our view.
The sight of the eyes is blindness in this matter. The crowded
thoroughfares tell us he is not a reality. The busy haunts
of business—the bank, the exchange, the market, the docks,
the warehouse, the workshop—seem to say he is a myth. The
quiet walks of life are no more reliable: the office, the house,
the family, the laboratory, the garden, whisper that there is
no Christ. Even nature in her silent proclamation of God
tells us not the truth in this matter. She tells us in her majestic
solitudes that there must be a Master somewhere, and a
purpose equal to her greatness; but she speaks not of Christ
as the answer to her needs. If she only is our teacher, with
all the great sky, the mighty mountain, the towering crag, the
deep ravine, the thick forest and smiling plain, the opening
flower and hum of insect life, the song of the birds and the
lowing cattle, the beautiful landscape and the great and wide
sea—she will but fill us with a sense of dreariness as of the
emptiness of a majestic and splendid hall interior without an
audience or entertainment.
To find Christ, we must seek him where he is to be found,
and where, at present, God has appointed he should only be
found. It hath pleased God by the foolishness (so esteemed
of men) of preaching to save them that believe. Christ is
presented to us in that preaching, and the preaching takes a
variety of forms. The apostles are dead, but they preach to
us in the words they have written, and in those words they
preach Christ. That is, they speak of one of whom we should
otherwise know nothing, and that ONE "the heir of all
things" and disposer of all destiny on earth. That mighty personage
was once on earth himself, expounding all "the things
concerning himself" out of "Moses, the prophets, and the
Psalms." He is now absent "for a little while," and we hear
not his voice, but he preaches to us in the ordinance deliver88 Berean 261
ed unto us, which we have met this morning to keep, and
by which we "show forth his death until he come."
The result of the preaching is to create in the mind a perception
of his reality from which springs "the conviction of
things hoped for," and this is faith, without which it is impossible
to please God. This faith is accounted to us for
righteousness; God is pleased with it, and condescends to
recognize it as righteousness in us, for Christ's sake, in whom
His righteousness hath been declared in the condemnation of
sin in the likeness of sinful flesh. This imputing of our faith
for righteousness is justification by faith, in which we have
"peace with God through our Lord Jesus Christ," and are become
"joint heirs with Christ" of "the glory to be revealed."
But, the mere naturalist has no access to this "faith, in
which we stand and rejoice in hope of the glory of God." He
is simply a beholder, and, it may be, an admirer, of the beautiful
features of nature as God has organized it, but without
knowing God himself or sympathizing with the purpose of
which nature is but the platform or raw material. He is,
therefore, a mere passing object of nature himself, like the
creatures he studies, and whose bones, perhaps, he collects.
He is not a "son," but a slave; and the slave abideth not in
the house, but the son abideth ever. He is of the "world," of
which John says, that it "passeth away;" in contrast to
which, he adds, "but he that doeth the will of God abideth
for ever." The sons of God, who are not mere admirers of
the works of God, but do His pleasure, will live forever. This
is God's purpose, and though not visible now, will in its due
season become as obvious a fact as the stability of nature.
Our concern is to belong to that most privileged order of
men. In the promotion of this concern, we must be on our
guard against mere naturalism. All of us have more or less a
bias in that direction. Our native tendency as men is to remain
ignorant of all things, and act in accordance with superficial
appearances. To war against this tendency is to fight
the good fight. Educationists are at war with it in a certain
department; but their operations are too limited to secure
lasting results. They are directed to knowledge of nature and
the improvement of mortal life. The operation of the apostles,
in which we may be comprehended by the study of their
word, is directed to a knowledge of God and His purposes,
and a consequent redemption from mortality itself at the
last. It is here where the truly good fight has to be fought.
This is the warfare in which we are engaged: to bring the na262 88 Berean
tural mind into subjection to the mind of God. The natural
mind (the mind left to its own tendencies and resources) is,
by the testimony of Paul, in which all experience concurs,
''enmity against God: it is not subject to the law of God,
neither indeed can be; so then, they that are in the flesh cannot
please God."
The mind of the Spirit is exhibited to us in the word delivered
to us by the Spirit through chosen men in ancient
times, which word hath been "written for our learning."
Consequently, our aim must be to learn that mind, and to be
subject to it in all things. To be subject to the Word is to be
subject to the Spirit. To have the Spirit of the Word is to
have the Mind of the Spirit. If we fail in attaining this mind,
we fail in attaining the end of the Gospel, and our salvation is
not possible. We may know the Gospel and be damned by it
instead of saved.
It has two sides: and is either a savor of life unto life or
death unto death. It is better not to know the way of life,
than knowing it, to trifle with it, or turn from the holy commandments
delivered unto us. Its object is to create a zealous
and peculiar people for Christ, whose zeal and peculiarity
are due to the implantation of the Spirit of the Word in all
the fulness and fervor which are reasonable. In some, this
mission is accomplished; in others it is not. The difference is
visible on the principle stated by Paul: "They that are after
the flesh do mind the things of the flesh: they that are after
the Spirit, the things of the Spirit."
The Spirit in its moral power, dwells in the one class, and
dwells not in the other: the mind of the other is pre-occupied
with other interests, affinities and schemes which choke the
Word and render it unfruitful. The reason is to be found in
the fact that the one class submits to the operation of the
agency God has appointed for bringing about the indwelling
of the Word; and the other does not. The one obeys the exhortation
of Paul, to "let the word of Christ dwell in them
richly:" the other gives it no heed, but drifts on in the current
of creature gratifications in the thousand matters that
constitute "the present evil world."
The agency which God has appointed for bringing about
the indwelling of the Word, is based upon the fact of human
forgetfulness. There is a constitutional need for bringing to
remembrance. Every man of reflection experiences this
need. Even in human knowledge, the memory has constantly
to be refreshed; how much more in the things of the Spirit,
88 Berean 263
for which there is not only no natural affinity, but to which
there is a constitutional repugnance. We should make a great
mistake if we were to rest on our oars at all. The achievements
of the past are only valuable to us if we preserve our
connection with them by means of an unbroken line of similar
action.
This refers to present profitableness and divine approbation:
we must in many ways "endure to the end." We know
the Truth it may be, but it does not follow that we can afford
to let the study of it alone. Even as respects knowledge,
the Word of God is so constituted that we cannot become
acquainted with all its teaching apart from daily reading and
thought; but what shall we say as to the personal views,
tastes, and affections which it is intended to engender? It is
here where our greatest need exists. The current of the natural
mind is in the opposite direction to the mind of the
Spirit, and that current is strengthened by all the circumstances
to which we are related in life, whether in business or
at home. We cannot hope to make headway against this current
apart from the daily reading and meditation of the testimonies
of God.
If we suspend this process—if we become lax in our attention
to them, we shall as surely drift in the wrong direction
as a boat set loose will drift down the stream. We shall
slowly but surely come under the dominion of the carnal
mind, in all our sentiments; and "to be carnally minded is
death."
We need all the helps we can get in our struggle with this
tendency that draws to death. No fear of going to an extreme.
The danger of extreme is all the other way. Extreme
in a spiritual direction (such as there is any possibility of runnirjg
into), is self-corrective, because the commands of the
Spirit, daily pondered, will remind the liable extremist that
there are other duties besides reading the Bible, and studying
the Truth, and prayer; that there are duties in many things
pertaining to this life which require attention, and which yet
may be so performed as to be as much a doing of the will of
God as any act in which we can engage.
But the other extreme is not self-corrective: it binds its
slaves in stronger and stronger fetters. The man who goes to
an extreme in saving money, becomes more and more saving.
The man who goes to an extreme in developing business, becomes
more and more devoted to that object, and increasingly
indifferent to everything else. The man who goes to an ex264 88 Berean
treme in careful provision for family exigencies, becomes
more and more careful and anxious, until the words of
which tell us to be without carefulness, cease to have the
least meaning for him. All these classes of extremists—and
they are legion—sink at last into a state of spiritual turpitude,
in which all sensibility is gone.
The present world, which they have loved, has slain them,
while they continue to think they are alive. They imagine
their spiritual interests will take care of themselves; at all
events, they can spare neither the time nor the money necessary
for the promotion of them, and so precious life is wasted
and thrown away, and the case of the fool with the barns
enacted over again. The result is inevitable; the man comes
to die, and awakes to the fact that he has lived a carnal and
useless life; that he has laid up treasure for himself, and is not
rich towards God. Or Christ comes, and the same terrible
disclosure opens to his eyes with still more staggering effect;
for where will all the careful provisions and snug arrangements
of this life be when the Redeemer stands at last in this
latter day upon the earth?
Everyone instinctively feels that in that day our personal
affairs will have vanished into nothing; and that the only valuable
possession will be the answer of a good conscience in
being able to think that we have used life, in things few or
many, as servants of the Lord Jesus Christ—as good stewards
of the grace of God, and have not unfaithfully appropriated
it to ourselves. In that day, even such an extreme as
half a fortune given to the poor (Luke 19:8), will be a prudent
and pleasant investment, when a careful hoard for self
and family will seem as a fire in the bones, a millstone burden
that may sink the possessor to the depths of the sea.
Prudence is reckoned all one way just now, because God is
not in the reckoning. Men will praise thee when thou doest
well to thyself. But when the true reckoning day arrives,
men will return and discern between him that serveth God
and him that serveth Him not. It will then be discovered
that the faithful use of unrighteous mammon does not consist
of its careful consecration to personal and family interests
(in which all the faithless world shine conspicuous); but
in using it as trustees for Christ in this day of his shame in
the many ways he has indicated. "He that hath ears to hear,
let him hear."
Every man is his own judge at present, but the earnest
competitor for Christ's approval will fear to be implicated in
88 Berean 265
the unfaithfulness of any who teach or practise in opposition
to his commandments, even and more particularly if such
profess subjection to his name. The false maxims of a professor
are more dangerous than those of the world, because
those of the world have little weight, while disciples are apt
to be influenced to their hurt by believers who have not
learnt the practical principles of the house of God. We must
be on our guard, and take our cue from the Word only. "If
any man speak not according to this," we know how to estimate
his sayings. Such care will only be offensive to the
children of the flesh; the children of God delight to be measured
by the word, and to be brought to its standard. They
may appear inconvenient and even odious at present, but the
end will justify their attitude.
One of our helps in the right direction is this breaking of
bread. It is Christ's own appointment. Let us never neglect
it. Let us never make the mistake of supposing we can do
without it. We don't know what we need: he who appointed
this knows all. People who stay at home don't know what
they lose. The going out, having the thoughts turned towards
the things of God in a collective act, the seeing the
brethren, and the going through the various exercises connected
with the remembrance of Christ, are all quietly beneficial
to an extent not known at the time; and continued
from first day to first day, they have a powerful moulding
effect on the inner man. They are like the sunshine and rain,
which act slowly and invisibly on the grain in the field, yet
with effects which become very visible at last on a comparison
with those fields which have been exposed to drought
and heat.
The institution of the breaking of bread is based upon an
exact knowledge of human nature and its needs. It helps to
keep us in a healthful association of ideas, while it gives us
the opportunity of a public acknowledgment of the Lord and
the personal recognition of his despised friends. It is humiliating
to the natural man who has any position in the present
evil world, and who, sooner or later, finds reasons for backing
out. Blessed are they who love Thy law, nothing shall
offend them. Let us be found walking diligently in this, as in
all the commandments of the Lord blameless.
The day is near at hand when it will be apparent to all
men that such a course "hath-great recompense of reward."
(Heb. 10:35). We shall be called upon to take part in this
feast of love in another way. They were no vain words which
266 88 Berean
Christ spoke when he said he would drink the passover wine
with them new in the Kingdom of God. There will be a joyful
sitting down of many from all points of the compass with
Abraham, Isaac, Jacob and all the prophets.
While this sitting down is, doubtless, to be taken in the
general sense of inheritance, it is equally doubtless that this
inheritance will include many joyous assemblies of the saints,
in which, with angelic attendance, we shall be permitted to
sup and commune with the Lord. The poverty and humiliation
of the present phase of the work of God will then have
passed away; the power and the glory and the unbelief and
the scorn of men—so oppressive in their present ascendancywill
then be in the dust. God will be exalted in all the earth;
and in this exaltation, every friend of His will participate
with joy and strength.
The terms of friendship are plainly revealed. Let us adhere
to them with determination to the very end, that we
may be of that happy number to whom will be addressed the
words: "Come ye, blessed of my Father; inherit the kingdom
prepared for you from the foundation of the world."
—Christadelphian, 1877
This Man Shall Be The Peace
BY BROTHER GILBERT QROWCOTT
%tThou wilt perform the truth to Jacob, and the mercy to Abraham,
which Thou hast sworn unto our fathers from the
days ofold"—Micah 7:20
THE PROPHECY OF MICAH
WE are reading together the prophecy of Micah. Why do we read
these things?—this book written nearly 3000 years ago about the sins
and calamities of people of a different age, long since dead: sins
which we are not likely to be in a position to commit—idolatry,
oppression of the poor, witchcraft, physical violence against our
neighbors?
These things sometimes seem repetitious, and irrelevant, and
monotonous. What value and interest do they have for us in this so
"enlightened" and exciting 20th century A.D.?
We read these things because they are the eternal Word of God to
man—the one tangible thing we can hold in our hands that connects
us to eternity.
We read them because these things are written for our admonition,
our instruction, our training and development in
godliness. The sins may be different, but the basic struggle is the
same—the struggle against the deceptiveness and stupidity of our
natural flesh that wants to take us down the glittering path of
88Berean 267
death—that wants us to cast aside the joys of eternity for the silly,
passing, exciting, half-pleasures of the present, that always leave us
unhappy and unsatisfied and craving for more.
We read these things to fill our minds and hearts and thoughts
with the wholesome and pure and exalted things of the Spirit, and
thus to become spiritually-minded, which is life and peace—and to
clear out of our minds all the natural little pots and pans rubbish of
the passing present. Pots and pans have their place—an essential
place—but a very, very SMALL place in the spiritual mind.
We read these things that, through the patience and comfort of the
Scriptures, we might have hope—hope and joy in a hopeless and
joyless world. The world has excitement. It has brief gratification.
It has many silly and childish activities that it quaintly and rather
pathetically calls "pleasures"—like beating some object back and
forth with a stick. It calls these things pleasures because it does not
know or comprehend what REAL joy and pleasure and satisfaction
actually is. It uses just the little, bottom, animal part of its brain.
We read these things because this is our one precious lifeline of
Light to keep us from sinking in the dark, dead ocean of the world.
CHAPTER ONE
Micah 1:1—Micah prophesied in the reigns of Jotham, Ahaz and
Hezekiah, kings of Judah, some time in the 50 years between 750 and
700 BC—nearly 3000 years ago, half way back to Adam. He
prophesied concerning Samaria and Jerusalem: Israel and Judah.
Millions, yea, billions of people have come and gone since the days
of Micah. All are forever perished and forgotten, but he remains
with us in the eternal record. Why?
Because, in his brief passing day, he had the wisdom to cast off
the world and cast in his lot faithfully and wholeheartedly with the
things of eternity; while they—the forgotten billions—chased the
infantile "pleasures" of the present.
Jotham and Hezekiah were good kings—two of the best. Ahaz—in
between—son of Jotham and father of Hezekiah, was one of the most
wicked and corrupt.
Jotham is a strange and shadowy figure. He did right before God;
nothing adverse is recorded concerning him; he was a great
builder—he "built cities and castles and towers." He was a great
conqueror. He became mighty, it is recorded, because he "prepared
his ways before the Lord his God." But so little is recorded concerning
him—no personal details at all (2 Kg. 15:32-38; 2Ch. 27).
Though he was personally among the best of the kings, we are told
that in his reign "the people did yet corruptly" (2 Ch. 27:2). This is
the sad key to many things—
"The people did yet corruptly."
How unnecessarily sad! That the people, blessed with so many
blessings—shown the way of wisdom—should be so stupid! They did
not think they were corrupt. They were offended at the suggestion.
"What do we do wrong?" they often said, as reported by the
268 88 Berean
prophets. They just acted naturally, like natural people, and
everything they did seemed perfectly all right to them. But
everything outside the narrow spiritual way of life is corruption and
death.
Hosea and Isaiah were already prophesying when Micah began in
the reign of Jot ham. They had been prophesying since the previous
reign of Uzziah, Jotham's father. Amos had been, too, but his
ministry was now ended. It was a period of crisis, and of great
prophetic activity. The end of Israel's kingdom was at hand, and
Judah came perilously close to destruction also, but was saved by
Hezekiah's faith.
We learn from Jer. 26 that Micah was very instrumental in
helping to bring about the reforms under Hezekiah which temporarily
saved Judah from annihilation. It is Micah's ch. 3 that
Jeremiah mentions as influencing the people of Judah—
"Therefore shall Zion for your sake be plowed as a field, and
Jerusalem shall become heaps" (v. 12).
800 years later, in its final desolation under Titus, Zion actually
and literally was ceremoniously plowed by the Roman soldiers, as a
mark and symbol of its complete and permanent destruction. And
when the walls were later rebuilt, the city moved northward and the
original hill of Zion was left outside, so that ever since it has
remained open fields—current aerial photographs still show it so.
There are two great lessons in Micah for us—as timely today as
the day they were written—a lesson of warning and a lesson of hope.
1:—Sin WILL be punished. There is no outwitting or outmaneuvering
God. He has said, very simply and clearly, that
obedience and spirituality will bring happiness and life;
disobedience and fleshliness will bring sorrow and death.
It is so very simple and very conclusive, so tragically confirmed
by all human history, especially Israel's; yet so few seem to get the
point. Most allow themselves to be deceived by the subtlety of the
flesh, and feel that they can, in their own special case, please the
flesh and still have God's treasures.
Why are ' 'intelligent" people who should know better SO stupid
about this one thing—the most important of all? Because they don't
make the EFFORT—they don't see the NECESSITY—of getting
these prophecies, this Word of God, sharply enough into their minds
and consciousness—
"Faith cometh by hearing, and hearing by the Word of God."
—and Faith is the one thing we've got to have more of than anything
else if we are to have any hope of overcoming. Faith is the wisdom
and the power to put first things FIRST, and keep them there.
And 2:—The glorious end of all things WILL be accomplished, and
all present things, good and bad are working toward that end. As we
stand back and view the great sweep of history, and as—with the
slow passage of time—these once terrible calamities fall into their
88 Berean 269
proper perspective in the plan of God, we are assured, and we
realize, that all is for a wise purpose.
The people of God suffer and struggle now for their own good and
training. The wicked prosper because they do not matter. This is
their passing day. Let them have it to the full. The Assyrians
prospered while Israel suffered. The Assyrians are gone forever,
but Israel continues still.
"Thou wilt perform the Truth to Jacob, and the mercy to Abraham
which thou hast sworn unto our fathers from the days of old."
The nation of Israel and its long history is the type of each individual.
Here on a vast scale written across the pages of history,
God manifests and reveals His way with those who are called according
to His purpose: trying, disciplining, developing, sometimes
terribly punishing, but finally—for the true remnant that endures
all in faith—blessing and purifying and perfecting.
V.2: "Hear all people". This call is for us. We do well to give heed.
It is said that those who ignore the mistakes of the past are doomed
to repeat them.
Vs. 3-4: The Lord cometh forth in terrible judgment, melting the
mountains and tearing the valleys. It is a symbol of tremendous
destruction and upheaval. Israel's world was coming to a violent
end, and soon the scene will be repeated on a worldwide scale. Only
those who in wisdom have chosen the merciful chambers of the Lord
will escape.
Vs. 6-7: Samaria shall be utterly destroyed. And so it was, soon
after. After the bitter sufferings of a 3-year siege, its inhabitants
were driven away in chained, naked gangs as slaves. These were
just ordinary people, doing ordinary things, pleasing themselves,
ignoring God's commands.
The rest of the chapter is the similar coming judgment on Judah.
Judah witnessed Samaria's dreadful end,but heeded not the lesson.
CHAPTER TWO
Ch. 2:1-2: Injustice in Judah. Though they were all the chosen
children and close family of God, they oppressed and abused one
another. Civil war is always the bitterest war. The closer the
relationship, the deeper the feeling—either for good or for ill. Most
murders are in the family.
We must be careful of this among ourselves. We are the family of
God, very closely knit together. Our closeness must be for good, and
for comfort, and for patience, and for strength—never for bitterness
or antagonism.
We tend to take our own people for granted, and to let our feelings
and actions run free with a harshness and rudeness we'd never show
to strangers. The only preventative of this is ever-increasing kindness
and love in the spirit.
Vs. 3-5: They would be utterly spoiled and lose all their heart-set
worldly possessions; and so it later came to pass.
270 88 Berean
V. 6: "Don't prophesy to us!" Mind your own business and don't
tell us how to run our private lives! So the stupidity of the flesh has
always reacted to exhortation.
V. 7: Are your calamities because God's power to help you is
limited? Or because He does not care? Doesn't God's Word always
bring true peace of mind and happiness to those who obey it? Show a
case where it is otherwise!
Vs. 8-9: It is their own wickedness that brings their trouble.
V. 10: The ultimatum: "Your opportunity has passed! Get out!
Go into captivity. The land is polluted." They could not recognize
the pollutioh, because it must be spiritually discerned by the Light
of the Word of God.
V. 11: They want no prophets except those false ones who will
flatter them and preach prosperity.
Vs. 12-13: A joyful, merciful break in a message of gloom. The
final deliverance and regathering—gathered together as scattered
sheep.
The "Breaker" is come to them. Another strange and significant
expression. Christ is the Breaker—to break open the gates of death;
to break through their enemies; to break the barriers of their
captivity; and above all, to break them and their fleshly spirit, so
they may be acceptable to God.
V. 13: "Their King shall pass before them, and the Lord on the
head of them."
CHAPTER THREE
Ch. 3:1-3: Those commissioned to administer the Law of Moses
did not themselves obey that Law. How typical! This is a universal
failing.
We so easily fall into the same pattern. So quick to criticize and
apply the Law of Christ to the sins of others. So slow and so blind to
see its deep and searching application to every activity of our own
lives. If we judged ourselves as eagerly as we judge others, what a
loving, wonderful, spiritual, unearthly community we would be!
We would be at alJ the meetings, instead of seeking our ease
elsewhere. We would put aside everything of the world, everything
of our own pleasures; and every thought and moment would be
consecrated to the service of God in love! Let us take care of the
INNER part first, so we may stand some chance at the judgment
seat of Christ.
"Let him that is without sin cast the first stone."
Truly none are completely sinless, but we are sinless in God's
sight if we are covered by Christ, and if we strive to put away all the
things of the world.
But if we are willing to condone and justify in ourselves any
worldly activity or affiliation, for pleasure or for profit, then we are
blind hypocrites when we condemn others.
88 Berean 271
V.4: "They shall cry unto the Lord, but He will not hear them.'"
We assume that, when we have had enough of the flesh and the
world, we can just run back to God at any time and He will be happy
to receive and take care of us.
Truly He is infinitely merciful, and He extended mercy and
patience to Israel time after time. For this we can be thankful. But
any beforehand, calculated presumption upon His mercy is the
utmost of folly, and doomed to sorrow. God is not mocked—"As a
man soweth; so shall he reap."
Vs. 6-7: "Night shall be unto you . . The sun shall go down over the
prophets . . There is no answer of God."
The ministry of the prophets was one of God's greatest blessings
to Israel. Here were inspired men of God, living right among them,
whom they could follow and be safe. But they always sought false
prophets and persecuted those who told them the Truth.
At last, 300 years after Micah, in the days of Malachi, the
prophetic ministry ceased. It shone brilliantly and briefly 400 years
later in John, Jesus and the apostles, then went out again, and left
Israel and the world to 2000 years of darkness and evil Gentile night.
V. 8: "But truly (says Micah) I am full of power by the Spirit of the
Lord, and of judgment, and of might, to declare unto Jacob his
transgression and to Israel his sin."
A very powerful verse. A verse for us to consider deeply. We have
the words of the prophets—let us heed them.
Vs. 9-11: The heads and rulers abhor judgment and pervert
equity, the priests teach for hire, and the prophets divine for money.
This (we remember from the words of Jeremiah) was in the days
of the good king Hezekiah, for this was the very prophecy of Micah
to which Jeremiah refers. How could this be in Hezekiah's day?
It gives us a revealing picture of the entrenched and deep-rooted
corruption in high places with which Hezekiah had to contend—of
the largely single-handed battle he fought.
V. 12: "Therefore shall Zion be plowed as afield."
And it HAS been—for 2000 years.
CHAPTER FOUR
Ch. 4:1 "But—. Here is a change. A complete reversal from
desolation to world dominion—
"BUT in the LAST DAYS, the mountain of the house of the Lord
shall be established in the top of the mountains.
"And many nations shall say, Come and let us go up to the mountain
of the Lord.
"And the Law shall go forth of Zion, and the Word of the Lord from
Jerusalem."
No more corruption and confusion as at present under man's evil
rule, but one universal law of righteousness.
V. 3: "Nation shall not lift up a sword against nation."
What a glorious change from man's evil history! War has always
272 88 Berean
been his principal occupation. Again just yesterday (Dec. 4,1971), 2
large nations went to war, as all nations continually have, like
vicious animals. And yet man makes such pious and pompous
pretentions of being mature and civilized.
V. 4: "They shall sit every man under his vine and his fig tree, and
none shall make them afraid."
Again, what a tremendous contrast to the evil present, with crime
and violence doubling every 5 to 10 years, and getting closer and
closer to all of us! How unerringly the prophetic Spirit of God puts
its finger on the outstanding evils of these latter days of proud man's
glorious civilization—war and violence, oppression, injustice and
corruption. The US news media are constantly reporting police and
political corruption on a larger and larger scale, reaching into the
highest places; and this is one of the world's supposedly more just
and advanced and democratic societies.
It is very interesting that these verses appear almost word for
word in Isa. 2. Isaiah was contemporary with Micah, and very
active in the affairs of Hezekiah. Clearly this double witness is to
focus our attention on this remarkable prophecy of the glorious
coming reign of Christ.
Vs. 6-8: "In THAT DAY will I assemble her that halteth . . And
make her a strong nation, and the Lord shall reign over them in Mt.
Zion for ever . . And the Kingdom shall come to the daughter of
Jerusalem."
Truly a glorious destiny for Israel, the people of God, after all
their travail has passed away! But in the meantime a long night of
sorrow lay before them—
V. 10: "Thou shalt go even to Babylon."
Assyria was the then-current world power and oppressor, and
Babylon at this time was of no power. But both Micah and Isaiah
point to Babylon as the destined oppressor and destroyer of Judah,
as Assyria was to be of Israel.
"There the Lord shall redeem thee."
Deliverance from Babylon should come in its time. Deliverance
did come in 70 years from literal Babylon, but Judah was again
carried captive centuries later into the much more terrible Babylon
of universal Rome, where it is still scattered and oppressed unto this
day.
V. 11: "Now also many nations are gathered against thee that say,
Let her be defiled, and let our eye look upon Zion."
How strange and how wonderful that today, 2700 years later, we
see these same nations surrounding Israel, barking like mad dogs,
still seeking her destruction and backed up in their evil enterprise
by Russia and the Papacy; for the Pope has never recognized
Israel's existence, but has visited and fawned on her Arab enemies.
V. 12: "But they know not the thoughts of the Lord . . for He shall
gather them as the sheaves into the floor."
Here is Armageddon—the gathering of Gog and the False Prophet
of Rome and their bands for destruction on the mountains of Israel
88 Berean 273
V. 13: "Arise and thresh, . daughter of Zion, for I will make thine
horn iron and thy hooves brass, and thou shalt beat in pieces many
people, and I will consecrate their gain unto the Lord."
This has never yet occurred. This is the "Great Day of God
Almighty." How wonderfully we see things shaping up today before
our eyes for this long-foretold and now soon-coming climax!
CHAPTER FIVE
Ch. 5 contains Micah's best-known prophecy: the vital item of
information concerning the Messiah that Micah alone was
privileged to supply—
V. 2: "But thou, Bethlehem-Ephratah, though thou be little among
the 1000'sof Judah, yet out ofthee shall he come forth unto Me that is
to be ruler in Israel."
This was the prophecy to which the chief priests and scribes
immediately pointed when Herod asked them where the Messiah
should be born. They took the prophecy simply and literally, and of
direct divine origin, and they were sure of their ground—and they
were absolutely right. Even so will the other prophecies be just as
literally and surely fulfilled.
In v. 5 is another well-known and important prophecy—
"This man shall be the peace when the Assyrian shall come into our land."
We see the vicious Assyrian today, like the Assyrian of old,
gathering his forces to carry out his evil thought against Israel, and
blasphemously defying Israel's God.
"This man shall be the peace." Not just give peace, but BE peace.
Christ IS peace. There is no peace outside of him and we seek it in
vain when we seek it anywhere else. But how long it takes foolish
man to learn this so simple and easy lesson!—
"GREAT peace have they that love Thy law."
"There is NO peace, saith my God, to the wicked."
(<Thou wilt keep him in PERFECT peace whose mind is stayed on Thee."
Israel never learned—shall we be so foolish, too?
"Then shall we raise against him 7 shepherds and 8 principal men."
Seven is completeness and perfection. Eight is a new beginning.
Does this refer to a particular 15 men? Bro. Thomas suggests Christ
plus the 14 (double 7) who dominate the New Testament picture:
John the Baptist, Paul, and the 12 apostles.
Vs. 7 and 8 are a striking contrast, but they are harmonious parts
of the whole—
"The remnant of Judah shall be as a dew from the Lord, as showers
upon the grass."
"The remnant of Jacob shall be among the Gentiles as a lion
amongst sheep, who treadeth down and teareth in pieces."
These are two essential aspects of Israel's latterday work with the
nations—to discipline and to bless.
"The Kingdom shall come to the daughter of Jerusalem."
The rest of chapter 5 is the final purification of Israel itself.
274 88 Berean
There is much more of interest in this book of Micah. The next two
chapters each have their well-known quotation—
CHAPTER SIX
"He hath showed thee, . man, what is good. And what doth the
Lord require of thee, but to do justly, and to love mercy, and to walk
humbly with thy God?"
4'Justice, mercy and faith"—the things which Jesus calls the
"weightier matters of the Law" (Matt. 23:23).
Can we honestly say that we "love mercy"—that this is our basic
way of life? What does it mean, to love mercy? Let us think about
that a lot. It is the key to many things—"LOVE MERCY." It will
open our understanding to many things. It is a beautiful, Christlike
characteristic.
We will find that "loving mercy" is very closely related to
"walking humbly"—in fact, they are inseparable, and they complement
each other. They are two sides of the same godly character.
"Come and see my zeal for the Lord" is often the voice of pride.
CHAPTER SEVEN
In ch. 7 there is another prophecy unique to Micah (vs. 15-16)—
"According to the days of thy coming out of the land of Egypt will I
show unto him marvellous things.
"The nations shall see and be confounded at all their might."
It is this passage, in conjunction with several others, and the
general fitness of things, that led bro. Thomas to the conclusion that
the events of the "last days"—the transition period between the evil
night of the Gentiles and the glorious day of the Lord—would consume
40 years, one generation, to purge and purify the earth.
Training must begin in early childhood. Today there is little
discipline: only increasing wildness and self-will: a proud, wilful,
lawless generation. A new generation must come up, taught in the
wisdom of God and not the folly of the world, before the earth will be
fit for Christ's Kingdom. A generation of the earth must perish in
the wilderness.
Finally, the transcendent beauty of Micah's closing words (18-20):
"Who is a God like unto Thee . . "
This is a play on Micah's own name. The full form is Micaiah,
"Who is like Yah?"—
" . . that pardoneth iniquity and passeth by the transgression of the
remnant of His heritage?
"He retaineth not His anger forever, because He delighteth in
mercy.
"He will turn again; He will have compassion upon us; He will
subdue our iniquities" (A strange expression!).
—He WILL subdue our iniquities, if we will let Him—if we will call
upon Him—if we really want our very pleasant iniquities subdued.
There is no other way to peace, and we cannot do it ourselves, but
88 Berean 275
we must be mature enough and have enough sense to really desire to
get rid of our fleshly and worldly desires—
"Andthou wilt cast all their sins into the depths of the sea."
And the final glorious assurance of the Everlasting Covenant—
"THOU WILT PERFORM THE TRUTH TO JACOB AND THE
MERCY TO ABRAHAM WHICH THOU HAST SWORN UNTO OUR
FATHERS FROM THE DAYS OF OLD!"
By His Own Blood He Entered
BY BROTHER ROBERT ROBERTS
The following propositions were drawn up by brother Roberts
and appeared in the Christadelphian magazine for September
1896, pg. 339. They are here reproduced for the benefit of any
who may be interested in this sublime subject. They state
simply and directly the truth that the editor of this magazine
is fully determined to uphold.
1. That death entered the world of mankind by Adam's disobedience,
"By one man sin entered into the world, and death by sin"
(Rom. 5:12).
"In (by or through) Adam all die" (1 Cor. 15:22).
"Through the offence of one many are dead" (Rom. 5:15).
2. That death came by decree extraneously to the nature bestowed
upon Adam in Eden, and was not inherent in him
before sentence,
"God made man in His Own image . . a living soul (a body of
life) . . very good" (Gen. 1:27; 1:31).
"Because thou hast hearkened unto the voice of thy wife . .
unto dust Shalt thou return" (Gen. 3:17-19).
3. Since that time, death has been a bodily law.
"The body is dead because of sin" (Rom. 8:10).
"The law of sin in my members . . the body of this death"
<,Rom. 7:23-24).
"This mortal . . we that are in this tabernacle do groan,
being burdened" (1 Cor. 15:53; 2 Cor. 5:4).
"Having the sentence of death in ourselves, .that we should not
trust in ourselves, but in God who raiseth the dead''
(2 Cor. 1:9).
4. The human body is therefore a body of death requiring
redemption.
"Waiting for the adoption, to wit, the redemption of our body"
(Rom. 8:23).
"He shall change our vile body that it may be fashioned like
unto his own glorious body" (Phil. 3:21).
"Who shall deliver me from the body of this death?" (Rom.
7:24).
"This mortal (body) must put on immortality" (1 Cor. 15:53).
5. That the flesh resulting from the condemnation of human
nature sto death because of sin, has no good in itself, but requires
to be illuminated from the outside.
276 88 Berean
"In me (that is, in my flesh) dwelleth no good thing" (Rom.
7:18).
"Sin dwelleth in me" (Rom. 7:20).
"The law of sin which is in my members" (Rom. 7:23).
"Every good and perfect gift is from above and cometh down
.from the Father of Lights" (James 1:17).
"Out of the heart proceed evil thoughts" (Matt. 15:19).
"He that soweth to the flesh shall of the flesh reap corruption"
(Gal. 6:8).
"Put off the old man which is corrupt, according to the deceitful
lusts" (Bph. 4:22).
6. That God's method for the return of sinful man to favor
required and appointed the putting to death of man's condemned
and evil nature in a representative man of spotless
character, whom he should provide, to declare and uphold the
righteousness of God, as the first condition of restoration, that
he might be just while justifying the unjust, who should believingly
approach through him in humility, confession, and
reformation.
"God sent His Son in the likeness of sinful flesh and for sin
condemned sin in the flesh" (Rom. 8:3).
"Who his own self bare our sins in his own body on the tree"
(1 Pet. 2:24).
"Forasmuch as the children are partakers of flesh and blood,
he also himself took part of the same, that through death
he might destroy that having the power of death, that is,
the devil" (Heb. 2:14).
"Our old man is crucified with him, that the body of sin might
be destroyed" (Rom. 6:6).
"He was tempted in all points like as we are, yet without sin"
(Heb. 4:15).
"Be of good cheer, I have overcome the world" (John 16:33).
"Whom God hath set forth to be a propitiation through faith
in his blood, to declare His righteousness for the remission
of sins that are past through the forbearance of God; to
declare, I say, at this time His righteousness, that He might
be just, and the justifier of him that believeth in Jesus"
(Rom. 3:26).
7. That the death of Christ was by God's Own appointment,
and not by human accident, though brought about by human
instrumentality.
"He that spared not His Own Son, but delivered him up for us
all" (Rom. 8:32).
"Him being delivered by the determinate counsel and foreknowledge
of God, ye have taken and by wicked hands
have crucified and slain" (Acts 2:23).
"Herod and Pontius Pilate, with the Gentiles and the people of
Israel were gathered together for to do whatsoever Thy
hand and Thy counsel determined before to be ctone"
(Acts 4:27).
"No man taketh it (my life) from me, but I lay it down, and I
have power to take it again. This commandment have I
received of my Father" (John 10:18).
8* That the death of Christ was not a mere martyrdom, but an
element in the process of reconciliation.
88Berean 277
"You that sometimes were alienated in your mind by wicked
works, yet now hath he reconciled in the body of his flesh
through death" (Col. 1.21).
"When we were enemies, we were reconciled to God by the
death of His Son" (Rom. 5:10).
"He was wounded for our transgressions: He was bruised for
our iniquities: the chastisement of our peace was upon him,
and with his stripes we are healed" (Isa. 53:5).
"Having, therefore, boldness to enter into the holiest by the
blood of Jesus, by a new and living way, which he hath
consecrated for us through the veil, that is to say, his flesh,
let us draw near" (Heb. 10:20).
"I lay down my life for my sheep" (John 10:15).
9. The shedding of his blood was essential for our salvation.
"Being justified by his blood, we shall be saved from wrath
through him" (Rom. 5:9).
"In whom we have redemption through his blood, even the
forgiveness of sins" (Col. 1:14).
"Without shedding of blood there is no remission" (Heb. 9:22).
"This is the new covenant in my blood, shed for the remission
of sins" (Matt. 26:28).
"The Lamb of God that taketh away the sin of the world"
(John 1:29).
"Unto him that loved us and washed us from our sins in his
own blood" (Rev. 1:5).
"Have washed their robes and made them white in the blood
of the Lamb" (Rev. 7:14).
10. That Christ was himself saved in the Redemption he
wrought out for us.
"In the days of his flesh, when he had offered up prayers and
supplications with strong crying and tears unto Him that
was able to save him from death, and was heard in that he
feared. Though he were a son, yet learned he obedience by
the things which he suffered, and being made perfect, he
became the author of eternal salvation unto all them that
obey him" (Heb. 5:7-9).
"Joint heirs with Christ" (Rom. 8:17).
"By his own blood he entered once into the holy place, having
obtained eternal redemption" (Heb. 9:12).
"Now the God of peace that brought again from the dead our
Lord Jesus Christ, that great Shepherd of the sheep,
through the blood of the everlasting covenant, make you
perfect . . " (Heb. 13:20).
11. As the anti-typical High Priest, it was necessary he should
offer for himself as well as for those whom he represented.
"And by reason hereof he ought as for the people, so also far
himself, to offer for sins. And no man taketh this honor
unto himself, but he that is called of God, as was Aaron. So
also Christ glorified not himself to be made a high priest,
but He that said unto him . ." (Heb. 5:3).
"Wherefore it is of necessity that this man have somewhat also
to offer" (Heb. 8:3).
"Through the Eternal Spirit, he offered himself without spot
unto God" (Heb. 9:14).
"Who needeth not daily, as those high priests, to offer up
sacrifice, first for his own sins and then for the people's:
for this he did once when he offered up himself" (Heb.
7:27).
278 88 Berean
"It was therefore necessary that the patterns of things in the
heavens (that is, the symbols employed under the law),
should be purified with these (Mosaic sacrifices), but the
heavenly things themselves (that is, Christ who is the substance
prefigured in the law), with better sacrifices than
these" (that is, the sacrifice of Christ) (Heb. 9:23).
— Berean, 1957
The Faith Once Delivered
BY BROTHER GEORGE GIBSON
The mark we have set before us as a target towards which our
efforts are directed has been supplied in the writings of bre. John
Thomas and Robert Roberts. We do this because we are firmly convinced
that they have produced an exposition of the Scriptures of
Truth that has not been surpassed by any writer. This is our position,
and we refuse to be moved from it even though we have been
severely criticized for adopting such a policy.
Strong objection has been taken (by some who are not with us)
against the publication of articles by these brethren on the grounds
that they are not suitable for the present generation of believers.
One might as well contend that the New Testament Writings are
not suitable either, or go so far as to say that the Bible, as a whole,
is out of date, for these men were faithful expositors of the Word
of God. Therefore if their works are not suitable for the present
generation, there is something drastically wrong with contemporary
believers. If that be so, then our policy is both sound and prudent.
One reader suggests that the object of a magazine should be to
reflect the current thought of the members of the fellowship it represents.
To a certain extent, that is true. If the magazine were one
devoted to materialism, we would be inclined to follow that course.
But in a periodical such as the Berean, which is dedicated to the
service of the Truth, we are impelled, by the incentive it sets before
us, to aim much higher.
"If I yet pleased men," said Paul, "I should not be the servant
of Christ." In our endeavor to serve him, we are faced with a condition,
in the household, that has existed since its inception—the
tendency to fall away. Coeval with it is the prevailing disposition
to broaden the way in order to make it more attractive for lovers
of pleasure. To combat these things, the pages of the Berean will be
used to sound forth warning of the dangers that beset us; to give
counsel, or advice, to those who are mentally disturbed; to exhort
one another to faithfulness, and to comfort those who are striving
to walk in the narrow path of the Truth.
Objection to our policy has also been taken by one who suggests
that we are living too much in the past; that the Truth is progressive
and, therefore, we should bring the magazine up to date.
But the Truth is not progressive. It is fixed and eternal. Our own
feeling is that if there is any fault to be found, it could be better
stated by saying that we are not living back far enough in the past.
Our foundation is in the Bible, which is able to make us wise unto
88 Berean 279
salvation through faith in Christ Jesus, and that is where it should
remain. Paul expressed it well by saying,
"As ye have therefore received Christ Jesus the Lord, so walk
ye in him: rooted and built up in him, and established in the faith,
as ye have been taught, abounding therein with thanksgiving. Beware
lest any man spoil you through philosophy and vain deceit, after the
tradition of men, after the elements of the world, and not after
Christ." (Col. 2:6-8).
Those who are not satisfied with the great treasure presented
to us in Elpis Israel and Eureka, but are always looking for improvements
and some new thing, have failed to observe another
warning of Paul's, when he said,
"That we henceforth be no more children, tossed to and fro, and
carried about with every wind of doctrine, by the sleight of men, and
cunning craftiness, whereby they lie in wait to deceive." (Eph. 4:14).
Experience teaches us, if we are willing to be taught, that unless
we hold fast to the course revealed by Divine wisdom, there is
grave danger of losing those things that we have gained through
our knowledge and obedience of the gospel. If we are so unwise as
to walk on the bank of a polluted stream, and endeavor to see how
close we can come without falling in, we can blame none but ourselves
if the bank gives way, and we are engulfed in its murky
maelstrom.
The path that leads to the Kingdom of God is not an easy one
to follow. It requires an effort, for the way is narrow and fraught
with many impediments. But the voice of wisdom can be heard
above the clatter of the opposition. Listen for it, and incline your
ear unto it, for
"When wisdom entereth into thine heart, and knowledge is pleasant
unto thy soul; discretion shall preserve thee, understanding shall
keep thee." (Prov. 2:10-11).
The ear that can hear these things, will also hear the words of
Jesus, "I will come again," and he will realize that the sufferings of
this present time are not worthy of comparison with the glory to be
revealed when God shall wipe away all tears from the eyes; and
there shall be no more death.
PRAY fervently for the blessing of being able to stand back and view
yourself objectively and dispassionately: to see all your uglinesses and
weaknesses, failures and limitations. They are you, and they call for
action, like typhoid fever would call for action. These are you now,
but they need not be you eternally: they DARE not be you permanently.
They must be faced and dealt with before it is too late. This is
our principal and over-riding responsibility and task in this life. It is a
full time, full effort task. The faculty of self-examination is a marvelous
gift of God—the key to life—but it is so tremendously unused and
unappreciated. Very few realize the urgency and magnitude of the task
of self-transformation. Most critical evaluation is directed outward to
others. How universal is the tendency to criticize others! How rare the
tendency to critically and consistently and EFFECTUALLY criticize
ourselves! What rationalizations! What lame and transparent excuses!
What unworthy self-justification! God give us self-discernment and selfhonesty!
—G.V.G.
280 88 Berean
Current Events Fulfilling Prophecy
USSR: A NEW APPROACH TO THE CHURCH.
Although church activities are still sharply restricted (at least at this
time), and only 7,000 churches are functioning in the USSR compared
with 70,000 in the pre-revolution era, religion is being treated much differently
in Russia these days. In fact, the sweeping changes, all part of
Gorbachev's glasnost, are such a new and improved outlook that church
leaders in Russia are nearly in utter exuberance and are anticipating
greater freedoms in the upcoming months.
CHURCH HISTORY IN RUSSIA
The story of the Church and religion in Russia is one of a teetering
history of which the Communists were not actually the first to impose
restrictions and shackles.
In 1721, Czar Peter the Great reduced the church to a department of
the government, and church leaders reported directly to Peter. Catherine
the Great (1729-1796), in turn, confiscated the Church's estates.
In this century, Lenin allowed the Church a brief moment of independence
in 1917, then nationalized church property and declared war
on religious faith as "a kind of spiritual gin in which slaves drown their
human shape." Two decades later Stalin killed, exiled or imprisoned
some 66 million lay believers, nuns and clergy, and closed but only a
very few churches. When Hitler invaded in 1941, Stalin allowed thousands
of churches to reopen as a way to build up morale. In the early
1960's Nikita Krushchev again suppressed organized religion by closing
15,000 churches.
Although the Soviet Constitution guarantees freedom of religion,
atheism is the only creed that enjoys the full protection of law. It was
under Stalin that the statutes made the separation of church and state
in reality the separation of church from society, and religion from child
rearing.
In this vast country which has a religious mixture of Protestants,
Catholics, Russian Orthodox, Muslim and Jews (though they generally
reside in a few states), the Protestant Baptists have proved to be the
most aggressive in claiming religious rights.
Soviet Jews, by contrast, do not even have a national organization,
nor a seminary to train rabbis. Believing Jews there are Jewish Orthodox,
and number between 250,000 and 500,000 (out of 2.5 million in
the USSR). Yet, strict observance of Jewish law, as the Jewish Orthodox
would view it, is virtually impossible. For instance, there are 100
synagogues scattered across the country, but only two ritual slaughterers
(such as for the Passover), and they are both in Moscow. Jews are
not permitted to study Hebrew, although Gentile scholars are free to do
so. Such has been the plight and condition of religion in Russia.
EMANCIPATION IN PROGRESS?
Nonetheless, Gorbachev's call for greater democracy has given believers
of all kinds reason to hope.
88 Berean 281
As evidence of what is presently happening, Mr. Gorbachev and the
Kremlin officially celebrated the marking of the country's l,OOOth
year of Christianity. Church bells, so rarely heard in the land of Lenin,
pealed joyously as rituals were carried out in Russian Orthodox sanctuaries.
Some 500 spiritual dignitaries from 100 nations were in attendance.
Among them were the Archbishop of Canterbury (Great Britain),
American evangelist Billy Graham, and no fewer than nine Cardinals
and 27 bishops, the largest and clearly the most estimable Roman Catholic
assemblage ever to visit the Soviet Union. In a remarkable display
of glasnost, night after night, the officially sanctioned events of the
Christian millenium were featured on the 9 o'clock newscasts and on
television specials after midnight. Said one Russian church leader,
"From our TV screens we heard that the church is the heart of our
nation and we need it. Can you imagine? It's wonderful."
In Moscow, a wide variety of the Russian society waited in long
lines at hotels to buy costly and usually unavailable religious books,
medals and icon reproductions.
The Communist regime was so intent on honoring the occasion that
it consigned the prestigious Bolshio Theater to be the site of one of the
major celebrations. Some of the Bolshoi festivities were carried to
nation-wide TV audiences that would number into the millions. This
is being translated into meaning that the Communist government is
announcing that religion is no longer considered "the opium of the
people." "It's a clear break with classic Marxist ideology."
Vatican representatives are hoping soon to meet with Mr. Gorbachev.
A personal letter from the Pope has already been placed into
Gorbachev's hands. It was a three page communication written in
Russian that referred to the human rights claims of Catholics and other
minorities. The dialogue may continue face-to-face if Gorbachev includes
a Papal visit in his anticipated trip to Italy later this year.
Negotiations with the Kremlin are part of a larger Vatican strategy
aimed at closing the 900-year old schism between Roman Catholicism
and the Eastern Orthodox, of which the majority live in Communist
countries. For years the Vatican has been quietly working with world
Orthodoxy, including the Russians, to settle various long-standing
obstacles to reconciliation.
In the weeks leading up to the millennial celebration, the government
of Mikhail Gorbachev made an effort to signal its tolerance and
even show some enthusiasm for Christianity. The General Secretary
has, for instance, now made reference in his speeches, to the lives of
Jesus Christ or John the Baptist. And in a remarkable pronouncement,
the Soviet news agency TASS declared on June 4th that Russian Orthodoxy
"expounds love and mercy and denounces idleness and money
grubbing and inculcates in people high moral standards, which are
needed in our socialist society."
More significantly, on April 29, Gorbachev held a meeting with the
Russian Orthodox heirarchy and its chief Patriarch (supreme church
leader). The encounter, which is reported to have deeply impressed the
282 88 Berean
Patriarch, was the first public reception of Orthodox leaders by a party
Secretary since 1943, when Stalin revived the church to win popular
support during the worst days of World War II. In another act of conciliation,
the Kremlin returned to the church a section of its holiest
shrine: the 11th century Monastery of the Caves in Kiev, which had
been seized in 1961.
As this new warm-up continues, there are strong signs, at the same
time, that atheism in the Soviet Union has decayed into the anemic
agnosticism typical of the secularized West. Marxian materialism, the
philosophy on which Marxist atheism is based, has lost its power to
common intelletual assent. Courses in Scientific Atheism, required of
all university undergraduates except science majors, are widely dismissed
by students as simplistic, antireligious apologetics. Participation
in the atheistic Young Communist League (Komsomol), once considered
indispensable for any young man or woman with career ambitions,
has fallen off.
Thus, glasnost is the order of the day. It is Mr. Gorbachev's means
to restore a severely poor Soviet economy. To help rally popular support
for the economic restructuring, he is wooing long suffering believers
— and coreligionists in the West — with hints and promises of
greater religious freedom to come. -NWS 6/20; TM 6/20
Signs of such a movement and trend in Russia is what we have been
waiting for and wanting to see, and we have felt that they could come
with this man Gorbachev in power. We cannot but be amazed to realize,
now, what nearly diametrically opposite changes have taken place
within the thinking of Moscow (Meshech—Ezekiel 38:2) within the past
three years. Truly, we are again impressed how quickly God can bring
changes, politically, within a country (or on the world scene) and all by
seemingly very natural means. In Russia, the bottom line is their miserable
economy. In (actually) desperation, they are making tidal-wave
changes in order to prevent long-term failure or even collapse. But this,
the cause, is all rather secondary, at least compared to the result of the
cause. This newborn attitude of the Kremlin toward religion, and especially
and primarily toward Roman Catholicism, is very significant to
the brotherhood. They are appearing to be the birth pangs of that
future confederation of Gog and the Papacy that the faithful through
the ages have longed to see. These all involve the prophecies of Ezekiel
38 and 39; with emphasis on Revelation 13, Daniel 11, and Zech. 14.
/ / this trend and attitude continues, then we should see it as a warning
indication of how very real and very soon the return of Christ could
be, and how very near our individual day of account may be approaching.
—C.S.
"I have given them thy word; and the world hath hated them, because
they are not of the world, even as I am not of the world. I pray
not that thou shouldest take them out of the world, but that thou
shouldest keep them from the evil.'1 (John 17:24,25)
88 Berean 283
The tendency in connection with the Truth in our day to exalt
KNOWLEDGE over the LOVE OF GOD AND HIS SERVICE, is due
merely to the popular extreme in the opposite direction from which we
have all more or less suffered. It is difficulty in the presence of the universal
revolt against the knowledge that brings salvation, to exercise
that wisdom which, while holding fast the Truth as the foundation,
aims to build on that foundation the fabric of HOLINESS "WITHOUT
WHICH NO MAN SHALL SEE THE LORD." Yet it is this at which we
must constantly aim. A constant study of PauVs epistles will help us.
-R.R.
NeWS (Continued from page 254)
restore the Kingdom to Israel. The movements of the nations certainly
indicate to us the nearness of that great event when the Son of God will be
apocalypsed (Rom. 8:19) as the "kings out of a sun's rising" (Apoc. 16:12).
"Blessed is he that watcheth and keepeth his garments, lest he walk naked
and they see his shame" (v. 15).
With love from the brethren and sisters of the Hengoed ecclesia,
— bro. Phillip Hughes
WHANGAREI, N.Z.-YMCA Hall, Rust Ave.—Memorial 10:30 am; Lecture 7 pm—bro.
Ron
Crocker, 10 Hilltop Ave., Whangarei, New Zealand.
LOVING greetings to our brethren and sisters in Christ Jesus.
It is now eight years since we had a baptism in our meeting, so you can
imagine the joy it brings to us to be able to announce that, after a good
confession of the things of the Kingdom and the Name of Jesus Christ,
CHRISTINE CROCKER was received into fellowship on 10 July, 1988.
Sis. Christine is the first of our Sunday School scholars to be baptised. We
pray that her example will encourage the others to also put on Christ
when they are mature enough. Sis. Christine has taken the most important
step in her life. We pray she will endure to the end.
New Zealand has been experiencing tremendous change over the last
four years with no end in sight. The cost to society will no doubt be very
high. Surely 'it is not in man that walketh to direct his steps'.
To the natural man the outlook is not good. But to the spiritual man
the signs are most encouraging. Let us all remain faithful to our Creator.
May our Heavenly Father bless and guide you all.— bro. Ron Crocker
One Hundred Years AgO (Continued from page 288)
with some Unexpected Applications to the Latter Days" was printed. A few of
the points that bro. Thomas presented were —
1. Tyre was the mart of the nations; so is Britain.
2. Tyre was the mighty fortress of the sea; so is Britain.
3. Tyre's merchants were princes and her traders nobles of the
land; so are Britain's; being, as the French say, "a nation of shopkeepers";
4. Tyre as a Dispenser of Crowns; true also of Britain, as shown in
her continental and Indian history.
5. Tyre was the daughter of Tarshish as well as Sidon; so is Britain
the daughter of Tarshish as well as Tyre, and granddaughter of
Sidon;
6. Tyre emigrated to, and, afterwards, beyond Chittim and beyond
the sea of Tarshish, or the Mediterranean, in and beyond which is
284 88 Berean
now located the British power — the Ionian Islands, Malta, Gibraltor,
and the British Isles, etc.
(Bible prophecy is of great interest to all true believers in the return of Christ.
By carefully examining what God has caused to be written through His Spirit
power, we are able to see, through the eye of faith, God's plan and purpose
unfolding. While it is true that no man knows the day or the hour of Christ's
return, yet we are clearly shown in the Scriptures many signs that illustrate
Christ's nearness. All the things we witness today, especially as we watch
such nations as Britain, are preparatory to Armageddon. Britain, as with all the
Young Lions, has a part in the purpose of God, even though she, like all the
other nations involved, do not know it. One day, all shall know the Father, from
the least to the greatest of nations.)
***
THERE was a further interesting article on Bible inspiration. The article was
entitled, "Examination of Objections to the Complete Inspiration of the Bible."
***
BRO. Roberts printed a very good exhortation on the subject of, "Our Relation
to God." A few of his opening remarks were —
It is impossible to spend time more profitably than in an attempt to
get closer to God. It is of all the themes of the Truth, the most
repugnant to the mere natural mind, of which Paul testifies truly
that "it is enmity against God."
To the mind of the believer who is truly a son and not a bastard, it is
the most glorious of all the themes associated with the Truth. It is to
the whole system of the Truth what the sun is to the system of
sublunary nature. Take it away, and you take away the source of all
light, and warmth, and comfort, and vigour, and well-being. How a
man feels towards it is almost a test of where a man is in spiritual
attainment. A strong drawing to God in friendship is a sign of
spiritual circumcision. A man irresponsive in this direction — interested
it may be in other phases of the Truth — is outside the
Temple: on the steps outside — wanting to come in perhaps, but
still outside.
(Our relation to God — if we are His true sons and daughters — is one of the
most beautiful things revealed in His Word. All those who have gone through
the waters of baptism have received the adoption. But to continue in the
relationship that God has so freely offered, requires our utmost effort to be
obedient to ALL the commandments. With this God is well pleased and He will
truly bless all His faithful children with the great gift of life unending. Let us
each recognize what God has done for us and will do, if we only just obey with a
pure heart and mind!)
***
ONCE again bro. Sulley answered questions pertaining to his book, "Ezekiel's
Temple." Bro. Roberts placed both questions and answers in the Magazine.
Some of the questions asked were —
1. Is not the area of land to be inherited by the twelve tribes,
according to Ezekiel 47:18, too limited?
2. How can the land be inherited "according to the twelves tribes"
(Eze. 47:13), when all tribal distinctions are lost and they are only
known in general as "Jews"?
3. How can Christ offer sacrifice in the future age when he has once
for all by his own blood made sacrifice for sin "for ever"
(Heb.lO:12)?
***
THERE is another article that gives an excellent balance in relation to the Law
of Moses and the Law of Christ.
(The Truth hinges on a clear understanding of the relationship between Moses'
Law and Christ's Law. Christ came to fulfil the whole law given to Israel. This he
did through the offering of himself, for sin, that a way might be opened up for us
88 Berean 285
to call God our Father. What the blood of bulls and of goats could not do,
Christ's did. Let us cling tenaciously to this absolute truth.)
***
THE Christadelphian Fellow-Labourer (a section under this heading in the
magazine), contained material on a number of subjects: The Key of Knowledge,
Answers to Correspondents, Expository Notes (Gen. 1), Roman History
with Bible Connections, Identification — Animals, Everyday Proverbs, The
Weekday Readings (the Mondays in Last Month), The Animal Creation.
***
BRO. Roberts reported in the Christadelphian his visit to the United States.
Some of the thoughts he expressed are of great interest —
In accordance with the intimation on the cover of the June Christadelphian,
I left Birmingham early in the month, accompanied by sis.
Roberts en route to the United States. The object of the journey was
to accept an invitation, and fulfil a promise — the one ultimately
and the other intimately related to the work of God in the midst of
the earth in the nineteenth century.
We stole away at an early hour without letting anyone know the
hour of departure on account of sis. Roberts' feeble state unfitting
her for the strain of friendly farewells.
The state of the weather was very different from what it was when I
started on the same journey in November last. It had been a bright
sunny summer day, and there was no storm or roughness of water
at night. Everything was quiet and pleasant.
Monday sunshine alternated with showers, and the wind began to
rise. It got rather rough towards evening and during the night the
vessel pitched and rolled considerably, making it a fatiguing affair
for land-lubbers even to rest in their berths.
At mid-day on Tuesday the wind moderated, and the sea fell, and
the day ended with a good prospect for the morrow.
The journey lasted several days and was subject to the uncertainty of the
weather. As bro. Roberts mentioned further, it was fraught with discomfort and,
of course, danger. Putting aside all this, he proceeded with the work of the
Truth.
We landed at the Cunard wharf, New York harbour, early on
Sunday morning, June 17th. By the time the luggage had passed
the custom's station it was time to go to the meeting of the brethren
for the breaking of bread.
There was a large meeting of brethren and friends, and many
cordial greetings. The order of the procedure is substantially the
same as in the British ecclesias, except that the lecture forms part of
the morning meeting. The brethren live at such long distances
apart that they do not find it easy to come together on the Sunday;
so they combine the morning and evening meeting into one — first
having the lecture and then the breaking of bread. The afternoon
and evening are left at liberty for rest, study, or social intercourse,
as may seem best to each.
As will be noted in the following remarks, bro. and sis. Roberts visited the site
of bro. Thomas' grave and then travelled to visit bro. Thomas' daughter, sis.
Eusebia Lasius. We note bro. Roberts' remarks on his and sis. Roberts' visit.
I devoted the next week to writing to mid-day, going out in the
afternoons, with sis. Roberts to show her various points of interest.
The week's program comprised a visit to Dr. Thomas' grave in
Greenwood Cemetery, Brooklyn, where, far from the fever and
break-neck rush of American life, the doctor waits the great interposition
of divine power which was the hope of his life. "Though it
tarry, wait for it," is the divine wisdom.
2 8 6 88Berean
In death there is no sense of waiting. In this sense the waiting is
restricted to those who are alive. Therefore the waiting can be long
to none, and when past is past forever.
Such thoughts seem natural by the site of the polished obelisk of
Peterhead granite that marks the spot that holds below the turf all
that remains of the doctor for the time being. The obelisk tells the
bystander the story of the doctor's life in a brief and comprehensive
inscription covering three sides. This inscription seemed to have
been recently refurbished; for the lines shone with the brightness of
new-lettered gold.
(Bro. Roberts' remarks were based on his thoughts as he stood by bro. Thomas'grave.
The point he was making was that to bro. Thomas sleep would be but
a brief moment. The time seems long only to those who are left behind to work
out their probation. As we well know, in death there is no light nor knowlege.
For the sleeping saint who awakes at the resurrection there will be no consciousness
of passing time. To them, it will be but a brief moment What one
has done with their life in the Truth will be the only thing that will matter as they
stand before the Judge of all the earth. Passing time, in death, will be of no
consequence. Therefore it is not to be feared.)
**#
THE Jews and Their Affairs —
Foreign Jews are having a hard time of it in Russia, especially in
Odessa, where large numbers of them have hitherto resided, some
of them having spent 20 years and more in banks and countinghouses
in the city, and enjoyed the confidence and respect of their
fellow-citizens; but no entreaties on their part, or on the part of
their employers, have the slightest effect on the authorities.
For some time past an anti-Jewish propanganda has been carried
on by the press in various parts of Algeria.
***
DIFFERENT Bible Lectures —
"Christ Will Return"
"The One Hope"
"Christ Will Build a House of Prayer for all People"
"The Hope of Israel"
"The Gospel of Christ Nullified by the Traditions of the
Churches"
"Is Jesus Christ God?"
July Answers — "Day(sX
1. Light (Gen. 1:5)
2. Seventh (Gen. 2:2)
3. Pillar (Ex. 13:22)
4. Slaughter (Jam. 5:5)
5. Birthright (Gen. 25:31)
6. Conscience (Acts 23:1)
7. Drought (Gen. 31:40)
8. Sixth (Ex. 16:22)
9. Seventh (Ex. 20:10)
10. Star (2 Pet. 1:19)
11. Third (Luke 18:33)
12. Inward (2 Cor. 4:16)
13. Infant (Isa. 65:20)
14. Thirty (Es. 4:11)
15.Tirzah(l Kgs.l6:15)
16. Judges (Ruth 1:1)
17. King(Jgs. 17:6)
88 Berean
s)"
18. Pilgrimage (Gen. 47:9)
19. Ancient (Dan. 7:9)
20. Hezekiah(2Kgs.20:l)
21. Visited (Eze. 38:8)
22. Solemn (Lam. 2:7)
23. Feet (Zech. 14:4)
24. Small (Zech. 4:10)
25. Pentecost (Acts 2:1)
26. Sepulchre (Acts 2:29)
27. Last (John 6:40)
28. Blood (Matt. 27:8)
29. Olivet (Acts 1:12)
30. Isles (Eze. 26:18)
31. Eighth (Luke 1:59)
32. Third (Hosea 6:2)
33. Three score (Gen. 50:3)
34. Abraham (John 8:56)
35. Egyptians (Isa. 19:21)
36. Begotten (Acts 13:33)
37. Thief (IThess. 5:2)
38. Approaching (Heb. 10:25)
39. Thousand (2 Pet. 3:8)
40. Honestly (Rom. 13:13)
41. Decision (Joel 3:14)
42. Lord (1 Cor. 5:5)
43. Fourteenth (Num. 28:16)
44. Tenth (Lev. 25:9)
45. Forty (Ex. 24:18)
46. Sun(Psa. 121:6)
47. Thousand (Psa. 84:10)
48. Hireling (Job 14:6)
49. Youth (Eccl. 12:1)
50. Perilous (2 Tim. 3:1)
287
H u n d r e d Y e a t s A g O Christadelphian, August, 1888
UNDER the 'Notes' section we find the following information —
There are enquiries for the revised Hymn Book. This is still an
affair of the future; perhaps not a distant future though.
Intelligence should be sent in as much like what it is to be when
printed as possible. Don't write with lead pencil. Be on time. Some
six or seven places are behind this month. We try and squeeze them
in.
***
THE conclusion of bro. Thomas article entitled, "Tyre — Ancient and Modern,
(Continued on page 284)
BIBLE PUZZLE: "POWER"
1. The second . . . hath no power
2. Power to stand before your . . .
3. God is my . . . & power
4. Joab led forth power of the . . .
5. My darling from power of the .. .
6. Powers of the . . . shall be shaken
7. In thine hands is power & . . .
8. Powers being made . . . unto them
9. He divideth the . . . with his power
10. Tasted, powers o f . . . to come
11. Stephen full o f . . . & power
12. The . . . of his power, who can
understand?
13. I have seen the . . . in great power
14. Great power gave the apostles . . .
15. Speak of glory of Kingdom & . . . of
thy power
16. Gocf of heaven hath given thee a
. . ., power
17. Be subject to . . . &: powers
18. Ram, ran in the . . . of his power
19. H i s . . . are weighty & powerful
20. Delivered Daniel from power of. . .
21. Powers that be are . . . of God
22. Men, upon whose b o d i e s . . . hath no
power
23. Word o f . . . is quick & powerful
24. Praise him in the . . . of his power
25. Even- soul be subject unto . .. power
Angel
Armv
Clay'
Clouds
Darkness
Death
Dog
Elias
Enemies
Err
26. Shall have power over . . . of gold & silver
27. Woman to nave power on her . . .
28. Son of man hath power on earth to . . .
29. (Jacob) had power over . . . & prevailed
30. To . . . the power of the holy people
31. There is no power but o f . . .
32. Shall ransom thee from power of the . . .
33. Power shall be given unto him to
scorch...
3 4 . . . . that was slain to receive power
35. Him that overcometh, will I give power
over...
36. Ye do . . . not knowing Scriptures
37. Son of man coming in . . . with power
38. Sown in weakness; it i s . . . in power
39. Death & life are in power o f . . .
40. Shall go before him in spirit & power
of...
41. Gospel, is power of God unto .. .
42. Receive power a s . . . one hour with beast
43. Having a form o f . . . but denying the
power
44. This is your hour & power o f . . .
45. Hath not the potter power over . . .?
46. . . . of the power may be of God
47. Will give power unto my two . . .
48. From darkness to light, from power o f . . .
to God
49. Not by power, but by my . . .
50. .All power & signs & . . . wonders
Excellency
Faith
Fire
Firmament
Forgive
Furv
God
God
Godliness
Grave
Head
Heavens
Higher
Kings
Kingdom
Lamb
Letters
Lion
Lving
Men
Might
Nations
Ordained
Principalities
Raised
Satan
Salvation
Scatter
Sea
Spirit
Strength
Subject
Talk
Thunder
Tongue
Treasures
Wicked
Witness
Witnesses
World
$5.00 U.S. per year (only for those who desire to pay — free to others) Printed in the
USA
Australia subs to bro. Ray Hodges, 2 Emily St., Esperance, W. Australia 6450
USA subs to bro. Max McLaren, 8008 Junius Street, Houston, Texas, USA 77012
British and Canadian subs, etc., to bro. David Clubb, 42 Onetda Rd., London, Ontario,
Canada N5V 2X1
288 88 Berean
VOL 77, NO. 9, ISSUE 789 SEPTEMBER, 1988
The Berean
Christadelphian
A monthly magazine devoted wholly to the exposition and defense
of the Faith once for all delivered to the Saints, with the object of
helping to make ready a People prepared for the coming of the
Lord. Opposed to the unscriptural teaching of the papal and
protestant churches of the world.
Mease send all Berean communications to:
Bro. David Clubb, 42 Oneida Rd., London, Ont. Canada NSV 2X1
"They recebed the Word with all readiness of mind and searched
the Scriptures daily, whether those things were so.
Therefore many believed" -Acts 17:11
ECCLESIAL NEWS: Whangarei 290
DR. THOMAS' TRAVELS (continued) 291
STUDIES AND THOUGHTS: (bro. Thomas)
The Constitution of Righteousness 293
REMEMBERING OUR CALLING (bro. Roberts) 299
TWO CITIES (bro. Growcott) 304
THE TRUTH SHALL MAKE YOU FREE 310
CURRENT EVENTS FULFILLING PROPHECY:
WORLD: The Coming "Greenhouse" Effect 318
August Answers: "Power" 323
100 YEARS AGO:
Bro. Sulley's Visit to America; The Lamb's Wife; Christ: His Life and
Work; Beauty of the Love of God; Bro. Roberts' Report of Visit to the
U.S.A. and Canada; Signs of the Times; Birmingham Miscellanies;
Different Bible Lectures 324
Bible Puzzle: "Cast" 324
We are anxious to sand the Berean fraa to any daairing it. Do not haaitata to
rsquaat it. If you know of any who might lika it, plaaaa sand ua thair namaa.
Anything herein may be used freely by any one in any way. No credit needed.
CHRIST IS COMING SOON AND WILL REIGN ON EARTH
Ecclesial News
WHANGAREI, N.Z.—YMCA Hall, Rust Ave.—Memorial 10:30 am; Lecture 7 pm—
bro. Ron
Crocker, 10 Hilltop Ave., Whangarei, New Zealand.
LOVING greetings to the brethren and sisters of the Household of Faith.
After a very quiet period of 18 months, we were very pleased to have
sisters Annetta and Gwen Jones in our midst for a week. What a change it
is to have others of like precious faith in our company, and we thank them
for thinking of us and wanting to come so far. We appreciate their
thoughtfulness. It is always a great uplift to have other brethren and
sisters around the table of our Lord. We particularly enjoyed seeing slides
and hearing about sis. Annetta's visits to Kenya. Seeing our brethren and
sisters on the screen and hearing about them brings them much closer to
us in reality. We would like to thank the brethren and sisters who have
and still do, visit Kenya, to help the ecclesias there.
The comments in the July Berean on "Current Events", regarding the
"Peace and Safety" cry, are another reminder to God's people just how
close is the great event in history — the return of the Son of God to reign
upon the throne of David over a subdued world. Great is the need for
such a righteous king, and the need grows greater each day.
Truly when we see these things, we should lift up our heads, for our
redemption draweth nigh.
With love in the bonds of the Truth, from all at Whangarei.
— bro. Ron Crocker
"YE ARE NOT IN DARKNESS "
THE cry of "peace and safety"—the universal persistence in the
habit of interpreting public events on purely natural principles, to the
exclusion of the purpose of God from all recognition, will not delay for
a single hour the advent of the terrible destruction from the Almighty;
it will come whether men sleep or wake; neglect or consider. In relation
to the world it will come suddenly. To the sons of God, it will
come as a welcome and long-looked-for deliverance. "YE are not in
darkness, that that day should overtake you as a thief."
Be strong, be vigilant. Our neighbors may laugh at our confidence
and pity the fanaticism, as they regard it, that looks for these things;
but, in truth, they themselves are the objects of true pity. They are
blind to what God has revealed, and will be the victims of a helpless
terror when the long-sleeping but approaching tempest of divine vengeance
breaks forth upon the world, and sweeps away for ever the
whole system of godless comfort in which men repose.
Our single anxiety—while the vision yet tarries—ought to be to keep
ourselves apart from the universal unwisdom, not sleeping as do others,
but keeping our eyes open to the solemn though invisible facts of the
situation; that when they are no longer invisible, but the patent, terrorstriking
events of the hour, we may have a refuge in the haven of protection
from which, after the storm, the saints will issue forth to bless
the world with peace. —R.R.
"THE BEREAN CHRISTADELPHIAN (ISSN 0199-4131) is published for $ 5.00 per
year by Max McLaren, 8006
Junius Street, Houston, Texas, U.S.A. 77012. Second-clas t id t H t T USA 77201
POSTMASTER: Send address changes to THE BEREAN
£.8.77012"
HE BEREN 0199431) pu p y y
class postage paid at Houston, Texas, U.S.A. 77201.
CHRISTADELPHIAN, 8008 Junius Street, Houston,
8ß Berean
Dr. Thomas' Travels
(Continued)
(From Charlottesville, Dr. Thomas, in company with Mr. Magruder,
directed his activities to a town about 15 miles south of the former
city. Palmyra appears to have been named after the ancient Palmyra in
the desert about 150 miles from Damascus, now in the country of
Syria. This center was at the crossroads of two major trade routes in
the time of the Roman Empire; one from the South via the Red Sea,
and one from the South East via the Persian Gulf. Through this center
passed the major amount of all commerce from Persia, India, and the
Orient to Europe and Rome. Dr. Thomas' descriptive remarks about
this small town in Virginia illustrate his acquaintance with this ancient
metropolis of the desert. There is evidence that Christianity (so-called)
was brought to Palmyra of the East, but whether the Truth in is purity
was known there is a question.
However, from the following record by bro. Thomas, we know that
the Truth in its purity came to this small Virginia community. Romish
ecclesiasticism had preceded his efforts here. He spoke of a coming
world government of justice, such as Ancient and Modern cities have
never experienced, unknown to the false system of Rome. This is reserved
for the near future, when cities with human foundations and ancestry
and human aspirations and commerce shall be destroyed, when
cities and countries shall have sure and lasting foundations, whose
Builder and Maker is God. Such was the foundation of all the hopes of
Abraham and his faithful descendants, for unto this they looked into
the future (Heb. 11:10). It was what the Doctor earnestly looked for,
preached with enthusiasm, and reasoned about from the Scriptures
where he planted the good seed. Should it not be equally so with us?)
On Saturday morning, the 26th, Mr. Magruder drove us
over to Palmyra, in Fluvanna county, about 20 miles from
Charlottesville. The day was fine, and the scenery for three
or four miles beautiful. The view from the mountain road
leading to Monticello, the former residence of Mr. Jefferson,
President of the United States, cannot be surpassed. There
are sublimer, grander, landscapes, but none more beautiful
than that which comprehends the University, Charlottesville,
the fertile vales of red earth adjacent, and the blue mountains
in the distance. But this enchanting scene, diversified with
knolls of verdant woods of oak and white flowering dogwood,
was soon exchanged for miles of poor forest road deeply cut
up by wagons, and in a wet season almost impassable. Along
the dreary route, fit emblem of life's monotony, we threaded
our way to Fluvanna Courthouse with scarcely more than an
opening or two to show that we were still in the confines of
the habitable.
88 Berean 291
At last Palmyra, a great name for a little place, without a
single date-bearing palm to enlighten the antiquarian respecting
the fitness of its name, but to us Palmyra the desired,
with its Areopagus overlooking the surrounding hills, and the
deep-delled channel of the Rivanna, opened upon our view at
noon-day, the time of our appointment. A few minutes
more and we were standing in the vestibule of the caravanserva
of the Fluvanna city of palm-trees, viewing the cheering
prospect of exhausted fields, an open court house, but none
to enter in! This was riding twenty miles for something!
The fact was, that owing to the ill-regulated and dilatory mail
system, our appointment had been eight days in reaching the
distance we had accomplished in four hours and a half. It
had arrived only the day before us, so that our coming was
scarcely known.
A bad beginning, it is said, makes a good ending. This was
our hope. It was certain that the end could not be more discouraging;
so in this there was consolation. We adjourned to
the Courthouse and tolled the bell, as much as to say, "Ye
citizens of Palmyra, who are disposed to leave your merchandise
and handicrafts, come ye to your Areopagus, and we will
speak to you concerning the kingdom of God!" But the bell
sounded in vain for that time, save that one or two came,
with whom we consulted, and concluded to open our case
that night at eight o'clock.
After supper, we visited the Courthouse again. This time
we had the pleasure of addressing quite a respectable audience.
We showed them that religion was a matter of testimony
and reason; and exactly adapted to the necessities of
mankind. A faith that would not stand the test of reason
was the credulity of superstition. The Bible religion was
rational, and propagated by reason; for the apostles reasoned
with their contemporaries out of Moses and the prophets. If
men speak according to these, they speak according to truth
and in harmony with the New Testament. What they say
ought to be tried by these writings; for if they speak not according
to the Law and the Testimony, it is because there is
no light in them. It was by the Bible we wished our doctrine
to be tested; for it was the rule by which we tested all others,
and rejected them because they were found not to be in harmony
with the word.
Mankind's necessities were intellectual, moral, and physical;
for they were ignorant, defiled, and corruptible. Religion
was God's remedy for these lesions of humanity. It en292 88 Berean
lightened the intellect, purified the heart, and in the application
of the divine power to the body conferred upon it incorruptibility
and life. There was a time when religion was
not, and time will be when the Lamb of God shall have taken
away the sin of the world, that religion will be no more. But
mankind's necessities are not individual only, they are social
and national also. Society in its widest sense is sick, heartsick,
"from the sole of the foot even unto the head there is
no soundness in it; but wounds, and bruises, and putrefying
sores."
Religion proposes to heal these—to regenerate the world,
and to bless all nations in the Seed of Abraham. The gospel,
which is good news to nations, glad tidings of great joy to all
people, to society as well as to individuals, proclaims the
medium of this blessedness to mankind; and in proclaiming
this, announces the purpose of Jehovah in terrestrial creation
and providential supervision. It proclaims to us "the secret
of His will which He hath purposed in Himself: that in the
economy of the fulness of the times He would reduce under
one head (anakephalaiosasthai) all things unto Christ, both
the things in the heavens, and the things in the earth under
him" (Eph. 1:10). Who then need be in ignorance of the reason
of things as they exist? (To be continued, God willing)
Studies and Thoughts BY BROTHER JOHNTHOMAS
THE CONSTITUTION OF RIGHTEOUSNESS
The former things being admitted, if men would be righteous
in God's esteem, they must become such by constitution also. The
" good actions " of a pious sinner are mere " dead works " ; for
the actions of a sinner to be of any worth in relation to the future
state, he must be " constituted righteous " ; and this can only be
by his coming under a constitution made and provided for the
purpose. A stranger and foreigner from the commonwealth of the
States, can only become a fellow-citizen with Americans, by
taking the oath of abjuration, fulfilling the time of his probation,
and taking the oath of allegiance according to the provisions of
the constitution.
Now, the Kingdom of God has a constitution as well as the
Kingdom of Satan, or that province of it styled the United States.
Before sinners come under it, they are characterized as " without
Christ, being aliens from the Commonwealth of Israel, and
strangers from the covenants of promise, having no hope, and
without God (..e.., atheists) in the world"/ They are termed "far
off ", " strangers and foreigners " " walking in the vanity of their
mind, having the understanding darkened, being alienated from
c Ephes. 2 : 12, 13, 19.
88 Berean 293
the life of God through the ignorance that is in them, because of
the blindness of their heart ".· But, mark the sacred style descriptive
of sinners after they have been placed under the constitution
of Israel's Commonwealth, which is the Kingdom of God. " Ypu
that were far off are made nigh by the blood of Christ " ; " through
him you have access by one spirit to the Father; and are no more
strangers and foreigners, but fellow-citizens with the saints, and
of the household of God "—" fellow-heirs, and of the same body,
and partakers of God's promise in Christ by the gospel ".* In this
remarkable contrast is discoverable a great change in state and
character predicated of the same persons. How was this transformation
effected ? This question is answered by the phrase,
" In Christ by the gospel". The " in " expresses the state ; the
" by " the instrumentality by which the state and character are
changed.
As the constitution of sin hath its root in the disobedience of the
First Adam, so also hath the constitution of righteousness root in
the obedience of the Second Adam. Hence, the apostle says, " As
through one offence (sentence was pronounced) upon all men unto
condemnation ; so also through one righteousness (sentence was
pronounced) upon all men (that is, Jews and Gentiles) unto a
justification of life. For as through the disobedience of the one man
the many were constituted (.atest...sa.) sinners ; so also through
the obedience of the one the many shall be constituted righteous ".c The
two Adams are two federal chiefs ; the first being figurative of the
second* in these relations. All sinners are in the first Adam ; and
all the righteous in the second, only on a different principle.
Sinners were in the loins of the former when he transgressed ; but
not in the loins of the latter, when he was obedient unto death;
therefore, " the flesh profiteth nothing ". For this cause, then, for
sons of Adam to become sons of God, they must be the subjects of
an adoption, which is attainable only by some divinely appointed
means.
The apostle then brings to light two sentences, which are coextensive,
but not co-etaneous in their bearing upon mankind. The
one is the sentence of condemnation, which consigns " the many ",
both believing Jews and Gentiles, to the dust of the ground ; the
other is a sentence which affects the same " many ", and brings
them out of the ground again to return thither no more. Hence,
of the saints it is said, " The body is dead because of sin ; but the
spirit (gives) life because of righteousness " ;« for " since by man
came death, by a man also came a resurrection of dead persons
(...stas.. .e....). For as in Adam they all die, so also in Christ
shall they all be made alive. But every one in his own order:
Christ the first fruits; afterward they that are Christ's at his
coming " . ' It is obvious that the apostle is not writing of all the
individuals of the human race; but only of that portion of them
that become the subject of " a justification of life ", d..a..s.. Cawfc.
It is true, that all men do die ; but it is not true that they are all
the subjects of justification. Those who are justified are " the
«Ephes. 4 : 17, 18. *Ephe*. 3 : 6 . « Rom. 5 : 18, 19. 'verse 14.
<Rom.8:10,11. /I Cor. 15 : 21-23.
294 88 Berean
many ", ol p....., who are sentenced to live for ever. Of the rest
we shall speak hereafter.
The sentence to justification of life is through Jesus Christ. In
being made a sacrifice for sin by the pouring out of his blood upon
the cross, he was set forth as a blood-sprinkled mercy seat to all
believers of the gospel of the kingdom, who have faith in this remission
of sins through the shedding of his blood. " He was delivered
for our offences, and raised again for our justification " ;a that is,
for the pardon of those who believe in the gospel; as it is written,
" He that believeth the gospel and is baptized shall be saved ",b
Hence, " the obedience of faith " c is made the condition of righteousness
; and this obedience implies the existence of a " law of faith ",
as attested by that of Moses, which is " the law of worjks ".* The
law of faith says to him who believes the gospel of the kingdom,
" Be renewed, and be ye every one of you baptized in the name
(inl tf ...µat.) of Jesus Christ for remission of sins ".'
Here is a command which meets a man as a dividing line
between the State of Sin and the State of Righteousness. The
obedience of faith finds expression in the name of Jesus as " the
mercy seat through faith in his blood ". Hence the apostle says to
the disciples in Corinth, " Know ye not that the unrighteous shall
not inherit the Kingdom of God ? Be not deceived ; neither fornicators,
idolaters, adulterers, effeminate, abusers of themselves with
mankind, nor covetous, nor drunkards, nor revilers, nor extortioners
; shall inherit the kingdom of God. And such were some of
you : but ye were washed, sanctified, and made righteous (.d..a....te)
in the name (b tf ...µat.) of the Lord Jesus, and in the spirit
{b tf p.e.µat.) of our God "J Thus, the spirit, which is put for
the gospel of the kingdom and name, renewed these profligates;
the divine law and testimony attested by the spirit with signs, and
wonders, and divers miracles, and gifts/ and believed with a full
assurance of conviction that worked in them by love to will and to
do—-caused them to be " washed in the name ", to be " sanctified in
the name ", and to be " made righteous in the name of Jesus Christ ".
It must be clear to any man, unspoiled by a vain and deceitful
philosophy, that to be washed in a name is impossible, unless the
individual have faith in the name, and be subjected to the use of a
fluid in some way. Now when a man is " washed in the name of
Jesus Christ ", there are three witnesses to the fact, by whose testimony
everything is established. These are the spirit, the water,
and the blood, and they all agree in one statement. Jesus Christ
was made manifest by water at his baptism ;* and by blood in his
death ; and by the spirit in his resurrection : therefore, the spirit
who is the truth (t. p.e.µ. .st.. . a...e.a), and the water, and the
blood, or the truth concerning the Messiahship, sacrificial character,
and resurrection of Jesus, are constituted the witnesses who bear
testimony to a man's being the subject of " the righteousness of
God " · set forth in the gospel of His Kingdom. The testimony of
these witnesses is termed " the witness of God ", which every
«Rom. 4 : 2 5 . * Mark 16 : 15, 16. c Rom. 1 : 5. ' Rom. 3 : 27, 21.
«Acts 2 : 38- / 1 Cor. 6 : 9-11. fHeb. 2 : 3 , 4. * John 1:31.
«Rom. 1 : 1 7 ; 3:21,22,25,26.
88 Berean 295
believer of the Kingdom and Name hath as " the witness in
himself".*
Water, then, is the medium in which the washing occurs.
But, although water is so accessible in all parts of the world where
the gospel has been preached, it is one of the most difficult things
under heaven to use it so as to wash a man in the name of Jesus
Christ. What ! says one, is it difficult to get a man to be dipped
in water as a religious action ? No ; it is very easy. Thousands
in society go into the water on very slender grounds. But going
into the water, and having certain words pronounced over the
subject, is not washing in the name. The difficulty lies, not in
getting men to be dipped, but in first getting them to believe " the
things concerning the Kingdom of God and the Name of Jesus
Christ " ;c or " the exceeding great and precious promises ", by the
faith of which they can alone become the " partakers of the divine
nature ".* Without faith in these things, there is no true washing,
no sanctification, or purification, from moral defilement, and no
constitution of righteousness by the name of Jesus for the sons
of men; for, says the scripture. " without faith it is impossible
to please God ".
It was the renewing efficacy of the exceeding great and
precious promises of God assuredly believed, that changed the gay
and profligate Corinthians. into " the sanctified in Christ Jesus,
called to be saints " ; of whom it is testified that " hearing, they
believed and were baptized ".' Now, to these baptized believers he
writes, and tells them that " God made (.t....ae.) Jesus, who
knew not sin, to be sin (that is, sinful flesh) for them, that they
might be constituted (.....ta.) God's righteousness in Him " *J so
that, being introduced into Him (for an individual cannot be in a
federal person unless introduced into Him) the crucified and
resurrected Jesus became " the Lord their righteousness " ;* as it
is written, " Of Him, Corinthians, are ye IN Christ Jesus, who of
God was constituted (......) for us wisdom, righteousness,
sanctification, and redemption." * So that, whosoever is in him, is
said to be " complete in him " ; in whom he is circumcised " in
putting off THE BODY OF THE SINS of the fleshy" ; that is, all past
sins ; being buried with Christ in the baptism, in which also he
rises with him through the belief of the power of God evinced in
raising him from among the dead. '
Now, because the unconstituted, or unrighteous, cannot inherit
the kingdom of God, the law is revealed which says, " Ye must
be born again " ; for says the King, " Except a man be born again
he cannot behold the kingdom of God ". This saying is unintelligible
to men whose thinking is guided by the flesh. They cannot
comprehend " how these things can b e " : and, though they profess
to be " teachers of Israel ", " Masters of Arts ", and " Bachelors ",
and " Doctors of Divinity ", and of " Canon and Civil Law ", they
are as mystified upon the subject of " the new birth " as Nicodemus
himself. But to those who understand " the word of the
kingdom" these " heavenly things" are distinguished by the
obviousness and simplicity of truth. To be born again, as the
»1 John5:6-10. «Acts8: 12. ' 2 Pet. 1 : 4.
'Acts 18: 8. /2 Cor. 5:21. fjer. 23:6. * 1 Cor. 1 : 30. · Col. 2 : 10-12.
296 88 Berean
Lord Jesus expounds it, is to be " born of the water and the spirit " ;
as it is written, " Except a man be born out of water (..
.dat..) and of the spirit, he cannot enter into the kingdom of
God ".* This is surely very explicit and very intelligible ; who can
misunderstand it, unless it be against his will to receive it ?
The New Birth, like the old one of the flesh, is not an
abstract principle, but a process. It begins with the begettal and
ends with the having been born. A son of God is a character,
which is developed out of the " incorruptible seed "* of God, sown
into the fleshy table of the heart.' When this seed, or word of the
Kingdom, is received, it begins to work in a man until he becomes
a believer of the truth. When things have come to this pass, he is a
changed man. He has acquired a new mode of thinking;
for he thinks in harmony with the thoughts of God as revealed
in His law and testimony. He sees himself, and the world
around him, in a new light. He is convinced of sin ; and
experiences an aversion to the things in which he formerly
delighted. His views, disposition, temper, and affections are
transformed. He is humble, child-like, teachable, and obediently
disposed ; and his simple anxiety is to know what God would have
him to do. Having ascertained this, he does it ; and in doing it is
" born out of the water ". Having been begotten by the Father by
the word of truth/ and born of water, the first stage of the process
is completed. He is constitutionally " in Christ ".
When a child is born, the next thing is to train him up in the
way he should go, that when he is old he may not depart from it.
This is also the arrangement of God in relation to those who are
born out of water into His family on earth. He disciplines and
tries them, that He may " exalt them in due time ". Having
believed the gospel and been baptized, such a person is required to
" walk worthy of the vocation ", or calling, " wherewith he has been
called " / that by so doing he may be " accounted worthy " of being
" born of spirit ", that he may become " spirit ", or a spiritual
body; and so enter the kingdom of God, crowned with " glory,
honour, incorruptibility, and life ".· When, therefore, such a
believer comes out of the ground by a resurrection from among the
dead, the spirit of God, worked by the Lord Jesus, first opens the
grave, and forms him in the image, and after the likeness of Christ ;
and then gives him life. He is then an incorruptible and living man,
" equal to the angels " ; and like them capable of reflecting the glory
of Him that made him. This is the end of the process. He is like
Jesus himself, the great exemplar of God's family, born out of water
by the moral power of the truth ; and out of the grave by the
physical power of spirit; but all things of God through Jesus
Christ the Lord.
In the way described, sinners are transformed into saints;
and it is the only way; their conversion being the result of the
transforming influence of " the testimony of God ". Those who
are ignorant of " the law and the testimony ", and who yet claim
* John 3 : 3-10. * 1 Pet. 1 : 23. c Matt. 13:19.
* James 1:18. 'Eph. 4 : 1.
• Rom. 2 : 7.
88 Berean 297
to be saints, and " teachers of divine mysteries ", may demur in toto
to this conclusion, because " in saying this thou condemnest us
also ". But truth knows no respect of persons; and while the
oracles of God declare, that men are " renewed by knowledge ",
and " alienated from the life of God through ignorance ", I feel
entrenched impregnably in the position here assumed. According
to the constitution of the human intellect, the knowledge of truth
must precede the belief of it. There is no exception to this. If
cases be cited as exceptions, the faith is spurious, and not that with
which God is pleased. It is credulity; the faith of opinion, such
as characterizes the spiritual philosophy of the age.
Lastly, the act demanded of a renewed sinner by the constitution
of righteousness, that he may be inducted into Christ, and so
" constituted the righteousness of God in him ", is a burial in water
into death. The energy of the word of truth is twofold. It makes
a man " dead to sin " and " alive to God ". Now, as Christ died
to sin once and was buried, so the believer, having become dead to
sin, must be buried also ; for after death, burial. The death and
burial of the believer is connected with the death and burial of
Christ by the individual's faith in the testimony concerning them.
Hence, he is said to be " dead with Christ", and to be " buried
with Christ " ; but, how buried ? "By baptism into death ", saith
the scripture.
But is this all ? By no means ; for the object of the burial
in water is not to extinguish animal life ; but, by preserving it
to afford the believer scope to " walk in newness of life ", moral
and intellectual. He is, therefore, raised up out of the water.
This action is representative of his faith in the resurrection of
Jesus ; and of his hope, that as he had been planted with him in
the similitude of his death, he shall hereafter be.also in the likeness
of his resurrection,6 and so enter the kingdom of God. To
such persons the scripture saith, " Ye are all sons of God in
Christ Jesus through the faith " ; and the ground of this honourable
and divine relationship is assigned in these words : " For
as many of you as have been baptized INTO Christ have put on
Christ; and */ ye be Christ's, then are ye the seed of Abraham,
and heirs according to the promise ".a They have thus received
the spirit of adoption by which they can address God as their
Father who is in heaven.
b Rom. 6:3-11. · Gal. 3 : 26-29.
RELAX! The more the eye is relaxed, the further it can see. The
more the mind is relaxed, the deeper it can comprehend. The Protestant
magic carpet that "Christ did it all" is a pitiful delusion. The glorious
scriptural truth that "God WILL do it all" is the secret of eternity.
Relax totally into God. Relaxing doesn't mean resting, or lazy ing. It
means letting all the strain and stress and tension go. It means turning
over the mind to eternal rejoicing, keeping the eye focused on the inconceivable
glory of the far distant future that is rushing toward us, and
will inevitably come. Relaxing isn't improvidence or indolence or
"leaving it all" to some Protestant-invented "substitute." It is total,
joyful, harmonious labor and effort free of all the strain and constriction
of the smallness and foolishness of the flesh. —G.V.G.
298 88 Berean
Remembering Our Calling
BY BROTHER ROBERT ROBERTS
The longer we are acquainted with the Scriptures, the more
do we appreciate the perfect wisdom of the plan upon which
they have been constructed. We find them so constituted
that we can read them from year's end to year's end, with an
interest that never wanes, and a pleasure that never satiates.
If we had had the making of the Bible, this would not have
been the case. We should have produced a book so precise in
its definitions, so methodical in its arrangement, so guarded
against repetitions, and so limited in demeanor, that one
acquaintance would have exhausted our interest. Instead of
this, we have a book so diverse in its composition, though uniform
in its design; so loose in its style, though accurate in its
statements; so incessant in its assertion of first principles,
though free from prolixity; that we read it with renewed and
growing interest each year of our acquaintance.
In this respect it is like nature as contrasted with art. Man
can make beautiful things: but his productions fail to satisfy
as nature satisfies; their beauty is petty, limited and superficial.
Nature's beauty is thorough and inimitable, whether it
be the structure of a flake of snow, the organization of a
plant or meanest insect under the microscope, or the stupendous
revolutions of the starry firmament. Nature and the
Bible both bear the impress of divinity. There is one great
plan, and on the basis of that plan, infinite diversity of beautiful
detail. There is a unity in all parts of the Bible, and yet
a certain diversity which maintains the interest of the persevering
reader ever fresh and fair. "Line upon line, precept
upon precept, here a little and there a little." This is its plan
as defined by itself. It explains the fact that we never meet
on the basis of Bible reading, without having something new
to interest brought under our notice.
This morning furnishes a new illustration. We have two
chapters before us (Jonah 4 and Heb. 10) as different as possible
one from another, and yet both converging from different
points upon a common subject, and that a subject the
sublimest of all—the character of God. This is the foundation
of all well-being—present or to come. We are so familiar
with that, we are apt to take it as a matter of course. Let us
exercise our thoughts upon it so that we may awake to a full
sense of its joyfulness. Let us look at it in this way: before
we were born, we knew nothing about the constitution of
88 Berean 299
the universe. For anything we knew, and for any necessity
that existed so far as we were concerned, we might have
come into being to discover that the universe was in the grasp
of a monster, whose delight consisted in producing painful
excitement in all the subordinate creatures of his power. We
might have found God who made us, a devil to afflict us, and
His great house of heaven and earth, an abode of deformity
and despair. What could we have said against it? Nothing.
We could but have accepted facts beyond our control. We
might have raved and cursed, to the delight of the fiendish
contriver of our misery: we might have wailed with despairing
agony that God was not a beneficent being, and that existence
was not a delight: but we could have altered nothing,
nor made out a case of reasonable grumbling.
A picture like this helps us to rejoice in the fact stated by
Jonah—
"/ knew that thou art a gracious God and merciful,
slow to anger and of great kindness, and repentest thee
of the eviL9'
We behold with unspeakable relief and admiration that
subject to vanity, though we are, by reason of rebellion
against the Most Blessed and Only Potentate, yet we live in a
glorious sphere, whose ordinances are based in the highest
beneficence. The grandeur of the glittering firmament on
high; the overpowering glory of the splendid sun in the heavens;
the softness and benignance of "the blue ethereal sky;"
the pleasant play of light in its infinite variations of color and
shade; the invigorating rush of the healthful breeze; the
charming fragrance of opening flowers; the beauty of earth's
variegated carpet, the pleasure of every healthful function—in
fact, the whole paraphernalia of being, reveals the fact that
the creating, sustaining, and presiding Genius of heaven and
earth is the good and wise and gracious Being revealed to the
fathers of the house of Israel. When to all these we add the
promise of life everlasting, a nature incorruptible, society
joyful and ennobling, a kingdom unfading, we can see what
reason we have for joining—and that rapturously, too, in the
exultation of David—
'7 will extol thee, my God, 0 King; I will bless thy
name forever and ever. Every day will I bless thee and
praise thy name forever an ever"
The goodness of the character of God comes out in a way
that all can easily see in the case of Nineveh. A large city
given over to wicked life, like all large cities—(and small ones,
300 88 Berean
too, for the matter of that)—is threatened with destruction in
forty days. The occupant of the throne hears the threat
(proclaimed by Jonah); orders and takes part in a fast and a
humiliation in which all the citizens join. Their penitence
moves Jehovah to pity, and He suspends the execution of the
sentence, to the mortification of Jonah, who feels he will be
personally discredited as the herald of a vengeance that never
came—an incident by the way which is one among hundreds
which proves the genuineness of the narrative, for an inventor
writing to sustain the credit of the prophets, would
never have invented such a story. Jonah's vexation, and his
reference to Jehovah's well-known placability as a reason
why he shirked his duty in the first instance, are features in an
artless narrative of truth, and bring out the kindness of God
in a very practical and matter of fact way.
The chapter in Hebrews brings out the same lesson in a different
way. In this, we are brought into contact with the
Mosaic tabernacle and the service of sacrifice connected with
it; and we are taught that these were but the preliminary
"example and shadow of heavenly things"—the things from
heaven centering in Christ. We look first at one and then at
the other, and find the same evidence of the graciousness of
God. The Mosaic system constituted a meeting point between
God and man—a place where God was approached in
worship and supplication and friendship. When we realize
that this meeting point was solely of God's contrivance, and
that it was appointed for a sinful nation who deserved no forbearance
at His hands, we realize the fact that was proclaimed
on Sinai, that Jehovah is "merciful and gracious, long-suffering,
and abundant in goodness and in truth." And what
shall we say when we see "God in Christ reconciling the
world unto Himself, not imputing their trespasses unto
them?"—what but join in the exclamation of John,
"Behold what manner of love the Father hath bestowed
upon us!" "Herein is love, not that we loved God,
but that God loved us, and hath given His Son to be a
propitiation for our sins." i(God commendeth His love
toward us in that while we were yet sinners, in due
time Christ died for us. "
But here there is a point which has arrested the attention
and excited the deep thought of reflecting men: How is it
that there is this difference between the kindness shown to
Nineveh and the kindness shown to us; that whereas the men
of Nineveh were forgiven without sacrifice, believers in the
88 Berean 301
Gospel are called upon to recognize the fact that "without
the shedding of blood, there is no remission of sins?" The
Truth has cleared away this difficulty, though some, who
once knew the truth, (at least, in a measure), would restore
the difficulty by their renunciationism. The Truth enables
us to perceive that in spirit, there is a difference between
the case of Nineveh and the case of believers in the Gospel;
and that the difference in form is due to the great difference
between the goodness bestowed in one case and in the other.
The Ninevites humbled themselves absolutely before God,
in fasting and clothing themselves in sackcloth. This supplied
the one condition which He himself has defined as the one
that secures His favorable consideration: "To this man will I
look, that is broken and contrite in heart and trembleth at
My word'' Consequently, He relented towards them, and remitted
the penalty of that immediate destruction which their
prolonged wickedness had nearly brought upon them. This
was the extent of the goodness bestowed: exemption from
sudden death.
In the case of believers in Christ, the goodness is of a very
different nature. They are called to the fellowship of the
Father, and that fellowship an eternal fellowship, and involving
a participation in His incorruptibility and deathlessness.
Now, considering who they are, members of a race condemned
for sin at the start, and guilty each one of "many offences,"
and considering the exalted nature of the privilege
of friendship and companionship with God, it is no marvel
that a special and adequate form of broken-heartedness and
fear should be provided for them. God is great and holy; and
He receives not sinners to His eternal society without the utmost
recognition on their part of His position of prerogative
and their position of no claim—yea worse, deserving death.
Hence, His requirement of the shedding of blood, as the basis
of propitiation. But we are too far astray for Him to accept
even this at our hands. Therefore, in the Son of Mary—His
own Son—He gives us one in whom He will accept it, and in
whom He has accepted it, for "He, by his own blood, entered
once into the holy place, having obtained eternal redemption
("for us," is not in the original, and is excluded by
the "voice" of the verb—the middle—which concentrates the
application on himself).
Yet this Son of Mary and Son of God, was one of the sufferers
from the evil that sin has brought into the world,
though without sin as regards his character. His mission as
302 88 Berean
the propitiation required this combination in harmony with
the principle to be exemplified in his death, viz., the declaration
of the righteousness of God as the basis of His forbearance
in the remission of our sins (Rom. 3:25,26). In the
righteous Son of David, the law of sin and death was destroyed
by death and resurrection, and now in him is "the
law of the spirit of life" established in harmony with the indispensable
requirement of God's supremacy and righteousness.
In him now is life for all who will come unto God by
him, morally participating in his crucifixion, and sharing his
death in the act of baptism. God will grant forgiveness to all
who come to Him in the way appointed.
It is no case of substitution or debt-paying which would
obscure the righteousness and the goodness of God. It is a
case of God approaching us in kindness, and giving us, by
His own manipulation, one from among ourselves in whom
His "law is magnified and made honorable"—(Isa. 42:21),
that by his blood we may be washed from our sins, in the
sense of being forgiven unto life eternal for his sake; and that
of his righteousness we may partake in the assumption of his
name.
The fact that sacrifice is required in order to obtain life
eternal is, therefore, not inconsistent with the goodness
which God showed to the Ninevites without sacrifice. It is
rather the form which His goodness takes in a higher matter,
and required by the greater highness of the matter. It is the
same goodness manifested in both cases. It is the same God
who shines in all parts of the Bible.
"What shall we say then to these things? If God be for
us, who can be against us? He that spared not His own
Son, but freely gave Him up for us all, how shall He
not with Him also freely give us all things? Who shall
lay anything to the charge of God's elect? It is God
that justifieth-who is he that condemneth? It is Christ
that died; yea, rather that is risen again, who is even at
the right hand of God, who also maketh intercession
for us. Who shall separate us from the love of Christ?
. . . I am persuaded that neither death nor life, nor angels,
nor principalities, nor powers, nor things present,
nor things to come, nor height, nor depth, nor any
other creature shall be able to separate us from the love
of God which is in Christ Jesus our Lord"
-(Rom. 8:31-39).
There is one thing, and one thing only, that can separate
88 Berean 303
us from this love. It is specified in the words of Isaiah to
Israel: "Your iniquities have separated between you and your
God." God will have no regard for those who forget Him or
neglect His commandments: those who sink into a state of
self-service, who live exclusively for their own comfort and
well-being, who let God slip from their practical recognitions;
His word from their studies; His honor from their concern;
His commandments from their lives, will awake to find
that where life and death, and men and angels, and heaven
and earth, were powerless to interpose an obstacle between
them and the friendly regard of the Almighty, their own
folly has done it without further remedy.
God is love; but our God is also a consuming fire. He will
not be mocked; He will not be put off with the tail-end of
our service. He demands the WHOLE heart and the WHOLE
life; and he is not his own friend who refuses the call: for
there will come a time when the man who has served himself
will find he has served a master who can only pay him at last
with tribulation, and anguish, and death; while the man who
obeys the Divine call will at the same period discover that in
making God his portion, he has secured the joyful eternal inheritance
of all things. —Christadelphian, 1877
Two Cities
BY BROTHER GILBERT GROWCOTT
We have all doubtless often been struck by the remarkable
coincidental relationship between the various parts of a day's daily
readings, revealing the marvellous interweavings of the harmony
and unity of God's Word.
Such is the case when we find ourselves, by the "Companion,"
reading Isa. 52 and Rev. 14 together. Therein we have a parallel
picture of history's 2 great symbolic cities, with their ultimate
destinies—Jerusalem and Babylon,
Isa. 52:1—"Awake, awake; put on thy strength, . Zion; put
on thy beautiful garments . Jerusalem, the Holy City; for
henceforth there shall no more come into thee the uncircumcised
and the unclean."
And Rev. 14:8—"Babylon is fallen, is fallen, that great city,
because she made all nations drink of the wine of the wrath
of her fornication."
The Holy City, the city of life and hope and light—and the
Unholy City, the city of death and confusion and evil. The city of
future eternal joy—and the city of present, passing pleasure.
Both these chapters carry us forward to the time when the wisdom
of the true choice will be manifested for the blindest to see—
304 88 Berean
Zion exalted and Babylon destroyed. No exhortation or persuasion
will be needed then to point out the advantages of the more excellent
way. It will be convincingly clear to all, but the books
will have been closed and the decree will have gone forth:
"He that is unjust, LET HIM BE UNUUST STILL" (Rev. 22:11).
Too late then to seek oil in panic-stricken confusion. There was
plenty of time once, and constant pleadings, but now it is too late.
This picture of two cities, two rival commonwealths, is woven
all through the Scriptures. This pictorial and allegorical form of
teaching greatly helps the memory and impresses the imagination.
The seed of the Serpent and the seed of the Woman run parallel
right from the beginning. From the time Cain hated and slew
Abel because he was annoyed and condemned by Abel's more
faithful and fuller life, the two cities have existed. Cain went, we
are told, and built himself a city (Gen. 4:17)—an establishment, a
center, an organization, a foundation of power. Abel already HAD
a city. He was satisfied and secure. So Cain hated him in the misery
of his own misdirected and unsatisfied desires.
***
The sons of God, in the long years that followed, tired of the
Zion ward journey. The vision of their distant city grew dim. The
glittering cities of the children of men drew them aside and the
result was the greatest catastrophe that has yet befallen the race.
Out of the wreckage, only 8 were saved, and even among those 8,
all tvas not well.
And when men began to rmiltiply again, they said (Gen. 11:4):
"Go to, let us BUILD US A CITY."
Give us a city, give us a king, give us something we can see and
handle, something social and exciting. This spiritual City, this
divine King, this "joy of the Spirit" and "treasure in heaven" are
rather thin fare for the natural appetite. "Our soul loathetb this
light bread"—this divinely-provided manna from heaven.
But there was one among them who could see through the
emptiness of the present. Abraham set forth seeking "a city that
had foundations" (Heb. 11:10). He was obsessed with a desire for
something real and lasting. He knew that (Psa. 127:1)—
"Except the Lord build, they labor in vain that build it;'
So he sought for a city—
"Whose Builder and Maker is God" (Heb. 11:10).
By God's guidance he found the City of Peace with the King of
Righteousness reigning in it (Gen. 14:18), set high upon a mountain
in the Land of Promise. And Abraham was satisfied, for he
saw afar off the glory of this city, and he believed these things,
and embraced them, and confessed that he was a stranger and a
pilgrim separated from the cities of the children of men and waiting
in faith for the City of God.
Not far from this mountain, in the attractive green valleys below,
there was a city of the children of men. And God said to Lot:
88 Berean 305
"Get you out of THIS place . . escape to the MOUNTAINS . .
lest thou be consumed in the iniquity of THIS CITY."
And so another chapter in the lessons of God was written, and
Sodom, the city of corruption, added its name and Example to
Babel, the city of confusion.
***
Isaiah says, in this 52nd chapter, verse 4,
"My people went down aforetime into Egypt."
See how marvellously the hand of God worked in this! And as
we read, let us be impressed with the inexorable workings of
God's justice—slow, invisible, often disguised, but terribly sure
and strikingly fitting. Rebekah misled Jacob, very well-meaning
but misguided; Jacob deceived Isaac, still well-meaning but still
deception; Laban deceived Jacob, not quite so well-meaning;
Jacob's sons deceived Jacob and sold Joseph into slavery into
Egypt, ill-meaning and vicious; and finally the Egyptians betrayed
and enslaved the Israelites and killed their children as they had
thought to do to Joseph. What a gradually broadening chain of
evil and sorrow!
And what did the Israelites have to do in Egypt? Exo. 1:11—
"They built for Pharaoh treasure cities, Pithom and Raamses."
What irony! The sons of God sunk to ignorant slavery and
forced to build cities for earthly treasures of the children of men!
***
The next typical unholy city was Jericho. This was an important
place, a strong fortress, the gateway to the conquest of the
land of promise. It was the first city confronting the Israelites as
they set out to occupy their inheritance; its defeat was miraculous
and symbolic, and its destruction was complete.
It is several times called "the city of palm trees." Now palms
throughout the Scriptures represent triumph and joy—victory
after faithful struggle. Palms so appear in the Feast of Tabernacles
(Lev. 23:40), at Christ's royal entry into Jerusalem (John 12:
13), and in .the hands of the victorious host before the throne
(Rev. 7:9). In Psalms (92:12) and the Song of Solomon (7:7), the
righteous are likened to the straight, erect beauty of the palm tree.
How then is Jericho, the unholy city, a "city of palm trees"?
Because Jericho is a counterfeit copy of the true. The palm trees
indicate that Jericho is not just the cities of men generally, but
the false ecclesiastical city. There is one reference to palm trees
that gives us a hint of this meaning. Speaking of the heathen
idols, Jeremiah says (10:5)—
"They are upright as the palm tree, BUT SPEAK NOT" (10:5).
They have a dead form of godliness, but lack the living power.
Trees without fruit, twice dead (Jude 12). In this light, the Roman
system is pre-eminently a "city of palm trees," for their dead
idols are legion.
As the destruction of the hosts of Sihon and Og typify the defeat
306 88 Berean
of Gog, so the subduing of Canaan with its seven (or completeness
of) nations typifies the subduing of the earth. And Jericho came
first. At the 7th trumpet-sounding on the 7th day, Jericho fell.
So will great Babylon, the unholy city.
Jericho had to be utterly destroyed. The other cities of the land
they took over and used—but not Jericho. As the fourth beast
(Dan. 7:11), a curse of perpetual destruction was put upon it. It
was never to be rebuilt (Josh. 6:26).
But what happened? Someone in the host of Israel did not
realize the terrible reality and power of the One Who was in their
midst and led them, and great trouble came upon the whole camp
as a result until they had put away the covetous one from among
them. God had promised them abundance in His good time, but
here was something they could not have.
But Achan was out of harmony with the purpose. He could not
wait for God. "Is it a time to receive money and to receive garments?"
said Elisha to Gehazi (2 Kgs. 5:26). First things first, and
all things in God's order. "Verily they HAVE their reward"
Achan said (Josh. 7:21),
"I SAW . . I COVETED . . I TOOK . . and I HID."
he THOUGHT he hid. What a pitiful delusion! He dug a
hole and hid it away from God! Is it possible that we sometimes
are as foolish as that?
And what was it? "A goodly Babylonian garment" What a
snare those goodly Babylonish garments have been to the children
of God all through the ages! It was a "goodly" one—doubtless
one of Babylon's best, and the very latest model. But was it worth
the price he paid for it?
John saw the unholy city in a goodly Babylonish garment:
"And the woman was arrayed in purple and scarlet color, and
decked with gold and precious stones and pearls" (Rev. 17:4).
Her gold and precious stones and pearls are counterfeit, as are
her palm trees. Her ostentatious parading of these apparently genuine
symbols of righteousness and truth deceives the world and in
a subtler way may deceive the very elect. Believers are in little
danger of deception by the bare Church of Rome itself, or her
many ecclesiastical daughters; but her institutions, customs and
thinkings permeate the world. The fourth empire still exists in
universal diffusion. It is still a Roman world. And each year, on
Dec. 25, this Roman world pays more or less conscious homage to
the scarlet woman on the seven hills.
"By her sorceries were all nations deceived" (Rev. 18:23).
But Isaiah in this 52nd chapter, verse 1, tells us of better garments
than the flashy tinsel of Rome:
"Put on THY beautiful garments, . Jerusalem, the holy city."
Here is a refreshing and satisfying change of scene. Here is the
beauty of holiness which so delighted the heart of the Psalmist:
88 Berean 307
"Worship the Lord in the beauty of holiness" (Psa. 29:2).
What is this holiness, without which none shall see the Lord
(Heb. 12:14)? It is nothing strange or mysterious. The word simply
means "separateness." Worship the Lord in the beauty of
separateness—separateness from anything that is displeasing to
God or out of harmony with His ways. We can see immediately
that the result must necessarily be perfect beauty.
It is not necessary to point out the desirability of beauty, but it
is necessary to learn what, in God's sight, constitutes beauty, and
what mars it. Solomon says (Eccl. 3:11-14)—
"He hath made everything beautiful in his time: also He
hath set eternity in their heart . . Whatsoever God doeth, it
shall be forever: nothing can be put to it, nor anything taken
from it: and God d©eth it that men should fear before Him".
He hath made everything beautiful in its time. All God's work,
and everything associated with Him, is beautiful. Apart from
God, nothing is. Of natural attractiveness, unassociated with God,
Solomon says again—
"Charm is deceitful, and beauty is vain" (Prov. 31:30—RSV).
And further (Prov. 11:22)—
"Beauty without spiritual understanding is like a jewel in
a swine's snout"
Wisdom will always perceive and be repelled by the snout behind
the jewel. So beauty is purely a matter of spiritual education
and discernment. It is inward, and not outward—
"Whose adorning let it NOT be that OUTWARD adorning
(like the scarlet woman), but the HIDDEN man of the heart,
even the ornament of a meek and quiet spirit" (1 Pet. 3:3-4).
There is one item of outward glory and beauty that God has
expressed delight in; one that He Himself has expressly created
for glory. While of great beauty and dignity in itself, its chief
beauty in God's eyes lies in its evidence of wisdom and discernment
and humble acceptance of, and obedience to, God's will. Its
importance rests in its symbolism of harmonious, God-appointed
relationship. In God's love and wisdom He has made this a token
of blessing and honor, and the marring of it a matter of sorrow
and shame. God's mind is expressed in 1 Cor. 11:6, 15*
The world's fashions in beauty vary with every age and every
nation. What is beauty to one nation^ appears quite hideous to
another. But God never changes. Are we wearing His holy garments—
appointed "for glory and for beauty"—or the world's?
When we are called to the judgment seat, we shall have to go as
we are. The importance of some of the desires God has expressed
may strike us a little more forcibly then than now.
***
"Put on thy beautiful garments, . Jerusalem, the holy city.
From henceforth there shall no more come into thee the uncircumcised
and the unclean."
As custodians of the holy city, believers have the solemn re308 88 Berean
sponsibility of maintaining its standards and laws. Bro. Roberts
says on this point:
"If the knowledge of the Truth fail to beget the new man
in the heart of the sinner, the baptism following his knowledge
is not a birth. It is a mere performance of no benefit to him,
but rather to his condemnation . . .
"It ought, therefore, to be* seriously considered by all who
contemplate that step, and by all who are called upon to assist
them, whether there is EVIDENCE of death to sin before arrangements
are made for burial. The burial of a living man is
cruelty. It were better for the sinner to leave God's covenant
alone than to make a mockery of it."—Further Seasons, pg. 13.
It is no kindness to either the city or the individual to bring in
the uncircumcised in heart. The issues are too serious. The Holy
City—God's city—has been in degradation and misery for 25 centuries.
Why? Because the custodians of its holiness neglected to
keep it holy. What an unforgettable lesson!
*••
Vs. 3: "Ye have sold yourselves for nought . ."
We are often reminded that the Jews are God's witnesses. What
a sad witness they are to this eternal truth! What have they gained
by putting aside the loving guidance and restraints of God's arrangements,
and seeking their own pleasure and benefit?
"Unto them were committed the oracles of God . . To whom
pertaineth the adoption, and the glory, and the covenants, and
the giving of the Law, the service of God, and the promises."
What great blessings this people had! What great responsibilities
these blessings entailed! What terrible punishments because
they had been allowed to approach so close to God, and yet had
failed to discern His mind or be transformed by His love!
". . and ye shall be redeemed without money."
God's purpose will not fail. Regardless of man's failure, injustice
or unkindness, we have the divine and eternal assurance that
certain things are sure and guaranteed. And Israel's long night is
not purposeless. The nation will rise out of it purged and white.
What does He mean, "redeemed without money"? Surely this
refers to the "stone cut out of the mountain without hands"
"Not by power, nor by might, but by MY spirit, saith the Lord."
When all natural strength and resources are spent and cast aside,
then will redemption come. The proud and militant Jews of Palestine
have a sad and bitter lesson to learn before that day. And
so it is with spiritual Israel (2 Cor. 12:9)—
"MY strength (saith God) is made perfect in weakness"
The proud, able, self-reliant—all such are no value to God.
•••
"How beautiful upon the mountains are the feet of him that
bringeth good tidings of peace and salvation" (v. 7).
Here is real and divine and eternal, beauty. The Spirit through
Solomon speaks of these beautiful feet in the Song of Songs (7:1)—
88 Berean 309
"How beautiful are thy feet with shoes, . prince's daughter!"
The divinely-appointed shoes whereby they walk in the ways
of God, and run to do His bidding.
John sees these feet as flaming pillars of the fires of war, purging
the dross and ugliness of the earth, preparing it for eternal
beauty (Rev. 10:1). Paul sees them shod with the preparation of
the gospel of peace (Eph. 6:15).
V. 8: 'They shall SEE EY*E TO EYE when the Lord shall
bring again Zion."
Why is it necessary to say that? The sad history of Israel, both
natural and spiritual, show how real and necessary this blessing
will be. Consider the Jews—at the greatest moment of their history
for the past 2000 years, faced naturally speaking with their
supreme crisis—yet torn by titter factions among themselves.
And we remember the words of Joseph, as he sent forth his brethren
with a message of life and hope for the perishing, "See that
ye fall not out by the way" (Gen. 45:24).
•**
V. 11: "Depart ye, go ye out from thence, touch no unclean
thing. Go ye out of the midst of her."
That same warning again. That same picture of the two cities—
come out of one and enter the other. Paul quotes these words of
the Spirit through Isaiah when he says (2 Cor. 6:14-17)—
"Come out from among them and be separate and touch not
the unclean, and I will receive you and be a Father unto you!*
On this condition alone will God accept us as children.
The Truth Shall Make You Free
BY BROTHER OSCAR BEAUCHAMP
"Because they received not the love of the Truth, that they
might be saved, God shall send them strong delusion,
that they should believe a lie99—2 Tbess. 2:10
BELIEF IS the motive power behind all human activity.
Without a strong belief in the desirability of one's objective,
failure is almost certain. The inventor toils, often in poverty,
and endures the jeers of the skeptical, because he believes
that eventually he will be rewarded for creating some device
which will be of great benefit to mankind, and bring to the
inventor fame and fortune. The explorer sails into uncharted
seas, or plunges into the trackless wilderness because he
believes that he can reach that goal for which he is seeking
and the fulfillment of all his dreams.
Whatever one's character may be, good or bad, depends
chiefly on the principles believed. A strong belief in right
principles tends to building of good character, belief in evil
principles leads to immorality, crime and wickedness.
310 88Berean
And so we could go on co include the whole range of
human activity, showing that each action, good or bad, was
the result of belief in something. To this all informed people
will agree. It is inescapable; it is a matter of common and
universal knowledge.
+**
YET, STRANGE to say, when it comes to ihe most vital
matter of all—that action which makes all others pale into
utter insignificance—popular thought does a complete aboutface
ana says true belief is not essential at all. That is, when
it comes to one's eternal salvation, we are told it makes no
difference what we believe, if anything at all, concerning the
great issues involved. This notion is not only commonly
adcepted by the rank and file of humanity, by the overwhelming
majority of church members, but by professed preachers.
We affirm, on the basis of infallible scripture testimony,
that it not only makes a difference what we believe, IT
MAKES ALL THE DIFFERENCE IN THE WORLD—the
difference between eternal salvation and eternal death.
Is it reasonable to assume that the God of heaven would
condescend to reveal His eternal plan of redemption, for the
specific purpose of making known His will and purpose to
man that he might be saved, and then permit these weak,
fallible creatures to do as they please about believing it?
Is it logical that God should so lightly esteem His own
Word, delivered through His inspired prophets and apostles,
many of whom suffered death in doing so, and then permit
man to treat it lightly—believe or disbelieve it as he chooses?
Can we believe that God will crown with "glory, honor
and immortality" those who reject or disbelieve His Word
delivered through His only begotten Son? Will He save
anyone merely because he is "sincere" in his unbelief or misbelief
of divinely revealed truths?
God has given to no one the right to tell his fellowman
what he must believe, or how he shall worship God. Neither
has God given to anyone the right or privilege of choosing
bis own creed, or worshipping God in any way except THAT
WAY WHICH GOD PROVIDES.
Cain and Abel (Gen. 4) offer the first example of what
God requires of man in this respect. Abel followed God's
way and was accepted. Cain chose his own way and was
condemned. Let us be sure we follow the example of Abel
and not of Cain.
•••
IN THE absence of divine revelation, man's religion must
depend solely upon his own thinking and reasoning. It is
because so many have assumed the right to formulate their
own creeds, and use the great blessing of religious freedom
as license to ignore God's Word and believe as they please,
88Berean 311
that we see so many creeds and conflicting religious beliefs
in the world today·
Sinful man is altogether incapable of framing his own
way of salvation. His natural tendency is to go contrary to
God's will and purpose. Therefore, when he attempts to
choose his own religion and think as he pleases, he ?s certain
to go wrong. There is nothing more evident in Bible history
than the fact that the vast majority of mankind have always
been wrong. Only a small minority have ever been in full
accord with God and His Word. Only a few in any age have
been willing to heed the divine injunction—
"Let the wicked forsake HIS way and the unrighteous man
HIS thoughts, and let him return unto the Lord and He will
have mercy upon him, and to our God, for He will abundantly
pardon.
'Tor as the heavens are higher than the earth, so are MY
ways higher than your ways, and MY thoughts than your
thoughts" (Isa. 55:7-9).
The very first consideration in the delivering of God's
message of salvation to man was that it might be believed,
and it was through this belief that salvation was to be
obtained. In John 20:30-31 we read—
"But these are written that ye might believe that Jesus
is the Christ, the Son of God, and that believing ye might
have life through his Name."
The Gospel preached by Christ and his apostles was a
message requiring belief. Christ's commission to the apostles
was (Mark 16:15-17)—
"Go ye into all the world, and preach the Gospel to every
creature. He that BELIEVETH and is baptized shall be
saved; but he that believeth not shall be condemned."
Scriptural belief involves more than a vague belief in
some kind of a Supreme Being, or the mere acceptance of
Christ as a Saviour. It refers to a certain form of doctrine, or
teaching, as noted in the following testimonies—
"Hold fast the form of sound words which thou hast heard
of me" (2 Tim. 1:13).
"Ye have obeyed from the heart that form of doctrine
which was delivered you" (Rom. 6:17).
"It was needful for me to write unto you, and exhort you
that ye contend earnestly for THE FAITH once delivered
to the saints" (Jude 3).
The purpose of the Gospel to the Gentiles was—
"To turn them from darkness to light, and from the power
of Satan unto God, that they may receive forgiveness of sins,
and inheritance among them which are sanctified by faith
that is in me (Christ)"—(Acts 26:18).
No one can "call upon the Name of the Lord" in the
scriptural sense, or come into fellowship and relationship
with the Father and the Son except through a knowledge
and belief of the Truth of the Gospel, as we read—
"For whosoever shall call upon the Name" of the Lord
shall be saved. How then shall they call on him in whom
312 88Berean
they have not believed? And how shall they believe in him
of whom they have not heard? And how shall they hear
without a preacher? . . .
"So then faith comes by hearing, and hearing by the
Word of God" (Rom. 10:13-16).
Eternal blessing is obtained only through a belief in God's
Word (Rev. 1:3)—
"Blessed is he that readeth, and they that hear the words
of this prophecy, and KEEP THE THINGS written therein."
On the other hand, in the last chapter of the Bible, God
warns that if anyone shall add to His words, that God shall
add unto him all the plagues written therein; and if anyone
takes anything from that word, God will take away his part
in the book of life —Rev. 22:17-18.
In writing to the church at Galatia, Paul warns them
against permitting false teachers to pervert or adulterate
the saving Gospel, saying—
"As we said before, so say I now again, If any man
preach ANY OTHER GOSPEL unto you than that ye have
received, let him be accursed" (Gal. 1:9).
A lack of knowledge and belief of the Gospel definitely
bars one from salvation. We read in 2 Cor. 4:3-4—
"If our Gospel be hid, it is hid to them that are lost."
Paul reminds the Ephesians that when they were ignorant
of the divine plan of redemption as revealed in the covenants
of promise—
"That at that time ye were without Christ . . . having no
hope and without God in the world" (Eph. 2:11-12).
It is an indisputable fact that all of whom it is testified
in the Bible that they were accepted of God have been
accepted on the basis of belief in His Word. Cornelius, the
first Gentile to be offered salvation in Christ, was accepted
only after he had sent for Peter, at God's direction—
"Who shall tell thee words whereby thou and thy house
shall be saved" (Acts 11:14).
It is said of Abraham, the great example of faith and
righteousness (Jam. 2:23; Rom. 4:3)—
"Abraham believed God and it was imputed unto him
for righteousness, and he was called the Friend of God."
Only a casual reading of the 4th chap, of Romans and the
2nd chap, of James should teaich anyone something which
the "liberal-minded" entirely overlook. It is that God forgives
sins and bestows rewards only on the basis of belief m His
Word and obedience of His commands.
The notion that God will save anyone solely on the basis
of sincerity and morality is completely foreign to the Scriptures.
Abraham became the friend of God because he believed
the Word of God and did what God told him to do. What
faith and righteous works did for Abraham it will do for us,
because Paul tells us that it was not written for Abraham's
sake alone, but to all who (Rom. 4:12-24)—
88Berean 313
"Walk in the steps of that faith of our father Abraham."
Now it amounts to a certainty that the way of salvation has
not changed since the days of the Apostles. There has been
no further revelation. The only change that has taken place
if. that Christendom has departed from The Faith once
delivered to the saints. The doctrines of men have undergone
many changes, but—
"The Word of God abideth forever/1
The Gospel is still "the power of God unto salvation."
The Gospel or "good news" of salvation, which the Apostles
preached is defined as—
"The things concerning the Kingdom of God and the
Name of Jesus Christ" (Act 8:12).
It is God's message of a coming kingdom on earth, which
will bless all nations and in which the saints will receive their
reward of the inheritance. The things concerning the Name
of Jesus Christ are composed of the things relating to Christ—
his nature, his mission, his sacrificial offering for sin, his
resurrection, and everything pertaining to salvation in him.
This Gospel has the power to save, for (Rom. 1:16-17)—
"Therein is the righteousness of God revealed."
In it God has revealed Himself, His purpose, His will. It
is that which makes us free (John 8:32); it is the word of life
(Phil. 2:16); it is "able to build you up and to give you an
inheritance among all them which are sanctified" (Acts
20:32); "By which also ye are saved" (1 Cor. 15:2).
To briefly summarize, Jesus and his apostles taught—
• That God has offered to man a plan by which he can
be freed and inherit eternal life (Rom. 6:23);
• That salvation depends on a belief in God's plan of
salvation centered in Christ (John 3:16);
• That there is but one faith (Eph. 4:5);
• That none can please God without this faith (Heb. 11:6);
• That this faith comes by hearing and believing the
Word of God (Rom. 10:17);
• That all who were blind or had no knowledge of the
Gospel were lost (2 Cor. 4:3);
• That to reject God's Word brings certain condemnation
(John 12:48);
• That to neglect "that great salvation" is fatal (Heb. 2:1).
One of, if not THE greatest, sin of the present age is the
neglect of God's Word. The baneful effects of this general
unbelief and skepticism are already apparent in the awful
wave of crime and immorality which is sweeping over the
world, and in the obvious weakness of popular "liberal"
religions which stand helpless as they face an unbelieving
world which they have taught "it makes no difference what
you believe."
Such "broad-mindedness" has been very pleasing to the
world. They have taken the preachers of smooth things at
their word and have rejected everything which might inter314 88Berean
fere with the pursuit of their worldly ways. God's saving
Word is ignored and in its place we have everything that is
pleasing to the flesh, things that—
"Seem right unto a man, but the end thereof are the ways
of death."
Let us follow the advice of the inspired apostle, and—
"Receive with meekness the engrafted Word which is able
to save your souls . . . and be doers of the Word and not
hearers only" (James 1:21).
Uninspired man may offer us much in things that pertain
to this life but he stands mute and helpless at the graveside.
God's Word alone can guide us into eternity. —.. ..
• .* •
In the light of the foregoing demonstration of the
the vital importance of believing what God has revealed—
THE TRUTH— and rejecting all that is
contrary to what He has revealed, please carefully
consider the following passages—one by one.
Do you believe them? Can you see in them a con·
sistent and harmonious picture of divine truth?
We must PERSONALLY find out what God has
said, and believe it. This takes time and effort—
more time and effort than most are prepared to devote
to salvation and their eternal destiny. Where
does wisdom lie? "Strait is the gate and narrow is
the way that leadeth unto life, and few there be that
find it" (Matt. 7:14).
* * >!«
KINGDOM ON EARTH
"Blessed are the meek; for they shall inherit the earth"
(Matt. 5:5).
"Thy Kingdom come. Thy will be done in earth, as it is in
heaven" (Matt. 6:10).
"We shall reign on the earth" (Rev. 5:10).
"The righteous shall be recompensed in the earth" (Prov. 11:31)
"Such as be blessed of Him shall inherit the earth" (Psa. 37.22).
"The righteous shall inherit the land, and dwell therein forever"
(Psa. 37:29).
"And in the days of these kings (latter day kingdoms of the
earth—see context) shall the God of heaven set up a kingdom,
which shall never be destroyed . . . but it shall break in pieces
and consume all these kingdoms, and it shall stand' forever"
(Dan. 2:44).
"The Lord shall be king over all the earth" (Zech 14:9).
"Out of his mouth goeth a sharp sword, that with it he should
smite the nations: and he shall rule them with a rod of iron;
and he treadeth the winepress of the fierceness and wrath of
Almighty God" (Rev. 19:15).
"And to this agree the words of the prophets: as it is written,
After this I will return and will build again the tabernacle of
Dfeyid, which is fallen down: and I will build again the ruins
thereof, and I will set it up" (Acts 15:15).
"And it shall come to pass, that every one that is left of all
the nations which came against Jerusalem shall even go up
88Berean 315
from year to year to worship the King, the Lord of hosts, and
to keep the feast of tabernacles" (Zech 14:16).
"And he that overcometh, and keepeth my works unto the end,
to him will I give power over the nations: and he shall rule
them with a rod of iron" (Rev. 2:26).
"And the saints of the Most High shall take the kingdom,
and possess the kingdom for ever, even for ever and ever . . .
and the kingdom and dominion and the greatness of the kingdom
UNDER the whole heaven shall be given to the people of the
saints of the Most High, whose kingdom is an everlasting kingdom,
and all dominions shall serve and obey him" (Dan. 7:18, 27).
"To execute vengeance upon the heathen, and punishments upon
the people; to bind their kings with chains and their nobles with
fetters of iron; to execute upon them the judgments written:
THIS HONOUR HAVE ALL HIS SAINTS" (Psa 149:7-9).
"The saints shall jud'ge the world" (1 Cor. 6:2).
"The promise that he (Abraham) should be the HEIR OF THE
WORLD (Rom 4:13). If ye be Christ's, then are ye ABRAHAM'S
SEED, and HEIRS ACCORDING TO THE PROMISE" (Gal. 3:29).
"The earth shall be full of the knowledge of the Lord as the
waters cover the sea" (Isa. 11:9).
"And- he shall judge among the nations, and shall rebuke many
people, and they shall beat their swords into plowshares, and
their spears into pruning hooks, nation shall not lift up sword
against nation, neither shall they learn war any more" (Isa. 2:4).
"And it shall come to pass in the last days, that the mountain of
the Lord's house shall be established in the top of the mountains,
and shall be exalted above the hills; and all nations shall flow
unto it" (Isa. 2:2).
"And the loftiness of man shall be bowed down, and the
haughtiness of men shall be made low; and the Lord alone shall
be exalted in that day" (Isa. 2:17).
"He shall speak peace unto the heathen, and his dominion shall
be from sea even to sea, and from the river even to THE ENDS
OF THE EARTH" (Zcch, 9:10).
RETURN OF CHRIST
"This same Jesus, which is taken up from you into heaven,
shall so come in like manner" (Acts 1:11).
"The Lord Jesus Christ shall judge the quick and the dead at
his appearing, and his kingdom" (2.Tim. 4:1)
"That blessed hope, and the glorious appearing" (Tit. 2:13).
"The chief shepherd shall appear" (1 Pet. 5:4).
"The appearing of Jesus Christ" (1 Pet. 1:7).
"When he shall appear" (1 John 2:28).
"The Son of man shall come in his glory" (Matt 25:31).
"I will come again" (John 14:2). "Until he come" (1 Cor. 11:26).
"When he cometh in the glory of his Father" (Mark 8:38).
"The Son of man cometh" (Luke 12:40).
"They shall see the Son of man coming" (Mark 12:26).
"The coming of the Son of man" (Matt. 24:37).
"The Lord himself shall descend from heaven" (1 Thes. 4:16).
NO MAN TO HEAVEN
"No man hath ascended up to heaven" (John 3:13).
"David (the man after God's own heart) is not ascended into
the heavens" (Acts 2:29, 34).
REGATHERING OF ISRAEL
"He shall assemble the outcasts of Israel, and gather together
316 88Berean
the dispersed of Judah from the four corners of the earth"
(Isa 11:12).
"He that scattered Israel will gather him, and keep him as
a shepherd doth his flock" (Jer 31:10).
"Thus saith the Lord God; Behold I will take the children of
Israel from among the heathen, whither they be gone, and will
gather them on every side, and bring them into their own land;
and I will make them one nation in the land upon the mountains
of Israel; and one king shall be king to them all; and they shall
be no more two nations, neither shall they be divided into two
kingdoms any more at all" (Eze. 37:21-22).
"For I will take you from among the heathen and gather you
out of all countries, and will bring you into your own land"
(Eze. 36:22-24).
"In those days it shall come to pass, that ten men shall
take hold out of all the languages of the nations, even shall
take hold of the skirt of him that is a Jew, saying, We will go
with you: for we have heard that God is with you" (Zech. 8:23).
"And all naitions shall call you blessed: for ye shall be a delightsome
land" (Mai. 3:12).
"And they (the Jews) shall fall by the edge of the sward, and
shall be led away captive into all nations: and Jerusalem shall
be trodden down by the Gentiles, UNTIL THE TIMES OP
THE GENTILES BE FULFILLED" (Luke 21:24, Matt. 23:36-39).
"And they shall build the old wastes, they shall raise up the
former desolations, and they shall repair the waste cities, the
desolations oi many generations" (Isa. 6:14).
"The desolate land shall be tilled, whereas it lay desolate in
the sight of all that passed by; and they shall say, This land that
was desolate is become like the Garden of Eden, and the waste
and desolate and ruined cities are become fenced, and are inhabited.
Then the heathen that are left round about you shall
know that I the Lord build the ruined places, and plant that that
was desolate; I THE LORD HAVE SPOKEN IT AND I WILL DO
IT" (Eze. 36:34-36).
CHRIST THE KING
"David being a prophet knew that God had sworn with an
oath to him that of the fruit of his loins, according to the
flesh, He would raise up Christ to sit on his throne" (Acts 2:30).
"Thou shalt call his name Jesus . . . and the Lord God shall
give unto him the throne of his father David, and he shall
reign over the house of Jacob forever" (Luke 1:30-33).
"And thou (Zedekiah, the last king of Judah), profane,
wicked prince of Israel, whose day is come when iniquity shall
have an end. Thus saith the Lord God; remove the diadem
and take off the crown; this shall not be the same; exalt him
that is low and abase him that is high. I will overturn, overturn,
overturn it: and it shall be no more, UNTIL HE COME WHOSE
RIGHT IT IS, AND I WILL GIVE IT HIM" (Eze. 21:25-27).
DEAD UNCONSCIOUS
"The dead know not anything" (Eccl. 9:5).
"Whatsoever thy hand findeth to do, do it with thy might;
for there is no work, nor device, nor knowledge, nor wisdom, in
the grave, whither thou goest" (Eccl. 9:10).
"In death there is no remembrance of Thee (God): in the grave
who shall! give Thee thanks?" (Psa. 6:5).
"Put not your trust in princes, nor in the son of man, in
whom there is no help. His breath goeth forth, he returneth
to his earth; in that very day his thoughts perish" (Psa. 146:3-4).
88Berean 317
DEATH A SLEEP
"Many of them that sleep in the dust of the earth shall
awake" (Dan. 12:2).
"All that are in the graves shall hear his voice and shall
come forth" (John 5:28).
"I will raise him up at the last day" (John 6:39, 40, 44, 54).
"I would not have you to be ignorant, brethren, concerning
them which are asleep" (1 Thes. 4:13).
SOULS SUBJECT TO DEATH (NOT IMMORTAL)
"Dust thou are, and unto dust shalt thou return" (Gen, 2:19).
"The soml that sinneth, it shall die" (Eze. 18:4, 20).
"He spared not their soul from death" (Psa. 78:50).
"That which befalleth the sons of men befalleth beasts; even
one thing befalleth them; as the one dieth, so dieth the other;
yea, they have all one breath; so that a man hath no pre-eminence
above a beast; for all is vanity; all go unto one place; all are OF
THE DUST, and «11 turn to DUST AGAIN" (Eccl. 3:19-20).
"I also am formed out of the clay" (Job 33:6).
"Man's foundation is in the dust." (Job 4:19).
"He knoweth our frame, He remembereth that we are DUST"
(Psa 103:14).
"Thou hidest Thy face, they are troubled: Thou takest away
their breath, they die, and return to their dust (Psa. 104:29).
ONE GOD, NOT THREE—JESUS A MAN, THE SON OF GOD
"There is ONE GOD, and one mediator between God and men,
the MAN Christ Jesus" (1 Tim. 2:5).
"To us there is ONE GOD, the Father, of whom are all things,
and we in him; AND ONE LORD JESUS CHRIST, by whom are
all things, and we by him" (1 Cor 8:6).
"Jesus answered him, The FIRST of all the commandments is,
Hear, . Israel, the Lord our God is ONE LORD" (Mark 12:29).
GOD GREATER THAN JESUS
"I (Jesus) can of mine own self DO NOTHING: I seek not mine
own will, but the will of the Father which sent me" (John 5:30).
"My Father is GREATER THAN I (Jesus)" (John 14:28).
"Jesus answered them and said, My doctrine is NOT MINE, but
His that SENT ME" (John 7:16).
"And he (Jesus) said unto him, Why callest thou ME good?
There is NONE GOOD but ONE, that is GOD" (Matt 19:17).
Current Events Fulfilling Prophecy
WORLD: THE COMING "GREENHOUSE" EFFECT.
It is being called the "Greenhouse" effect because the forecasted
upcoming and impending temperature — not only the Americas but of
the whole world — is going to get hotter.
What may be the initial impact is already being felt in the United
States. There was, for the first time in living memory, a note of panic
in the weather reports, as farmers across 13 million acres have watched
clear skies come and go, and their farm and ranch lands crumble to
dust. And this year's weather may only be the foretaste that will, by
the next century, cause unprecedented disruption in the environment
318 88 Berean
worldwide. What is the one force capable of upsetting the whole
earth's balance? Modern man.
Modern man's industrial society — by burning fossil fuels and cooling
their buildings — has been spewing gases into the air, which in return
are trapping heat in the earth's atmosphere and warming the planet. If
the warming continues at its present rate, mankind will find himself
living on a hothouse planet, not blooming but withering.
In conjunction with this year (1988), this decade has seen the four
hottest years of the last century, and the first five months of 1988 were
the warmest on record. From 1880 to mid 1986, mean global temperature
increased a little more than 1 degree F. Compare this with the last
year and a half in which the mean temperature has gone up just under
1 degree. Apparently, the warming trend is accelerating. The trend is
now already ominous enough that one of the U.S.'s leading climatologists
has declared himself "99 percent" certain that the greenhouse is
upon us.
Not everyone will be a loser in the climate change. As rain patterns
change, East Africa will be spared its horrid droughts. And parts of the
Soviet Union, Scandinavia and Canada will enjoy a longer growing season.
But if scientists are right, much more of the globe will be hurt
than helped. As an example, in the United States, the corn and wheat
belts would be parched, as rainfall declines 40 percent. Aquefiers in
Florida and Long Island would become useless, tainted by salt water,
while the rivers that provide water to southern California would sharply
diminish. The evaporation of Lake Michigan would leave acres of reeking
mud around Chicago. And in Manhattan, levees would have to be
built to hold back the rising tides. The tropics would spread, bringing
insect-borne illnesses to formerly temperate zones. Longer and warmer
summers would bring plagues to northern forests.
The latest temperature data have elevated such scenarios from
science fiction to respectable science. "The greenhouse effect has been
detected and is changing our climate now" (recently stated at U.S. Senate
committee hearings on the problem).
The cause of the greenhouse effect is no mystery. When certain
gases are released into the air, they remain there, blocking the escape of
heat into the atmosphere. Left to its own devices, the earth managed
to keep that process in a delicate balance; indeed, without the greenhouse
gases, the planet would be 54 degrees colder. But modern man
has destroyed the equilibrium. Carbon dioxide is the biggest problem
and accounts for about half the warming. Since 1958 concentrations of
CO2 in the atmosphere have increased 25 percent - the result mostly
of burning oil and coal. To make matters worse, man is systematically
destroying rain forests which naturally absorb CO2. With fewer trees
on the planet, more carbon dioxide remains in the air.
Three other gases —methane, nitrous oxides and chlorofluorocarbons
— account for much of the rest of the problem, and again, it is
man who is at fault. The more wood that is burned, and the more rice
and cattle that are raised, the more methane is produced. Chemical
88Berean 319
fertilizers and car emissions yield nitrous oxide, another greenhouse
gas. Finally, there are chlorofluorocarbons, man-made chemicals found
in refrigerators and fast-food containers, which are also blamed for
shredding the ozone layer.
What could occur in temperature rise within the next six decades
— of only between 0.6 to 8.0 degrees Fahrenheit — would cause seas to
rise higher as temperature makes water expand. Thermal expansion
has already raised sea levels four inches since the turn of the century.
Polar ice caps might also partially melt. All this would lift the waters
one to four feet by 2050 and threaten the homes of 25 million to 40
million people worldwide. The huddled masses of Bangladesh and the
fashionable folk of Malibu will face a common threat.
In the greenhouse, the layer of atmosphere from the ground to between
six and twelve miles up would warm while the stratosphere,
above it, would cool. The cooling might be significant enough to form
ice clouds all over the globe. Those clouds would contribute to the
destruction of the ozone layer, which in turn would allow more dangerous
ultraviolet rays to reach the earth.
The climate effects would be irregular. Nations at higher latitudes
would experience greater heating than equatorial regions, warming as
much as twice the global average. As more study and data is being revealed,
it is determined that continents would warm more than oceans,
and as a result, coastal areas would generally not suffer as great a temperature
rise as continental interiors. In the United States, the Southeast
and Midwest would get both hotter and drier than the nation overall.
The shift in weather patterns would bring less rain to many areas,
including the American West, which would drop about 40 percent.
Some warming is unavoidable. Even if CO2 emissions ended today;
greenhouse gases already in the atmosphere will cause a continuation in
the rise of temperature. "We can't go back if we don't like the new
climate."
The prescription to solve this problem is easy to write, but hard to
fill. To end or even slow the warming to recent historical rates of about
0.2 of a degree Fahrenheit per decade, fossil-fuel emissions would have
to be slashed 60%. In contrast, economists forecast a doubling of such
emissions over the next 40 years. Alternatives to fossil fuel would be
solar power, hydropower and wind. But ironically, the energy source
most ready to fill the breach left by coal and oil is the environmentalists'
nemesis: nuclear power. It produces no carbon dioxide. Its acceptability
may become more compromising in the future. —NWS 7/11
So it is substantially confirmed: Modern man is facing, even now,
another world-wide problem — and of gargantuan proportions. The
brotherhood cannot but be impressed and stirred at the world problems
that seem to be stacking and compounding upon mankind, and to
recognize and understand that each worsening stroke is evidence of
the nearness of the Messiah's advent. It is true there is a certain sense
of sadness that mankind will have so completely and thoroughly
failed, but it will be part of the education for the mortals in the King320 88 Berean
dom Age — and indeed for all mankind now who may have the sense to
perceive that there is need for divine guidance — and on a world-wide
scale. Potential nuclear annihilation, potential world economic collapse,
a dreadful modern day world-wide plague; a world enslaved to
drugs; and global atmospheric poisoning, which has now created "the
greenhouse'* effect — and many more problems could be listed which
all afflict man's home. In many ways modern man has shackled himself
to a fate from which there is no escape. Truly, in every way he is in
need of a Saviour. He is destroying the home in which he lives. Mercifully,
divine intervention will finally stop the compounding misery.
"By the word of the Lord were the heavens made, and all the
host of them by the breath of his mouth" (Psa. 33:6).
"Praise ye the Lord from the heavens: praise him in the heights.
Let them praise the name of the Lord: for he commanded, and they
were created. He hath also stablished them forever and ever: he hath
made a decree which shall not pass" (Psa. 148:1-6). -C.S.
"Be not deceived; God is not mocked; for whatsoever a man soweth,
that shall he also reap. For he that soweth to his flesh shall of the flesh
reap corruption; but he that soweth to the spirit shall of the spirit reap
life everlasting/1 (Gal. 6:7,8)
One Hundred Years AgO (Continued from page 324)
THERE is a very good article written by Dr. Thomas and printed in the magazine
entitled, "The Lamb's Woman Waiting For Her Lord." It is interesting because it
deals in length with the latter-day development of the Truth, especially in
relation to the uncovering of the Truth from Campbell ism and kindred groups.
5j€ 5jS 5(C
FOR the past several years, bro. Roberts had been writing a series of articles
concerning "Christ: His Life and Work 1800 Years Ago." This series was later
compiled and printed under the title of "Nazareth Revisited." This is an excellent
book on the life of Christ.
***
THE third of a series of articles was printed on the objections to the complete
inspiration of the Bible.
***
ALONG the same lines as an article that appeared the month before, there was
an exhortation by bro. Roberts on "The Beauty Of The Love Of God." His
remarks in this article are quite sublime —
The object of the knowledge of the Truth and of the exercises and
experiences associated with it, is to bring us to the love of God. The
object will be realized as regards that final selection of individuals
from mankind who will constitute in their corporate totality, "a
generation of the race."
What a beautiful result to achieve in such a select multitude. The
intellect can conceive no higher accomplishment in rational being
that the eye should be opened, and the heart overawed and
warmed with loving reverence for the Root and Source of all creation.
It is impossible for a fully developed rational mind to contemplate
God without loving Him. All His attributes compel love in the
highest form.
88 Berean 321
(It is of paramount importance that we clearly recognize that God's eternal
plan of redemption is built upon His love for mankind, in that He has opened
the way of reconciliation for us through His beloved Son. This love is the basis
of ALL God's actions toward us. As we ponder this beautiful and majestic truth,
let us humbly recognize our privileged calling to the beauty of holiness to be
found in the love of God for us.)
###
BRO. Roberts' report of his visit to the United States and Canada was continued.
We reprint briefly a few of his remarks —
We left New York on Sunday afternoon, June 24th, for St. John,
New Brunswick.
Immediately we entered Long Island Sound, there was a fall in the
temperature which condensed the moisture held in suspension
during the week of hot weather that had prevailed. The result was
visible in the fog that hid the face of the land and sea. There was
nothing to be seen, and the vapour was disagreeable to be felt, so we
retired to the state room which bro. Robertson's wise provision had
secured for us (many were too late and had to sleep on the floor of
the saloons). But to retire was not to sleep, for the fog necessitated
the blowing of the steam horn every three or four minutes to guard
against the danger of collision. However, the night came to an end,
and somewhat soon.
Arrived at St. John, bro. Dowling waited us at the landing and
picked us out of the crowd and conveyed us to his house. St. John
. . . . is principally interesting now as the native place of bro. and sis.
Robertson, and the home of a considerable ecclesia of active brethren
and sisters, in whose development bro. Dowling's faithful
course since his enlightenment has been fully instrumental.
(Following the visit of bro. and sis. Roberts to North America is interesting in
relation to the development of the Truth. Many of the ecclesias he visited,
began either directly or indirectly from the visits of bro. Thomas and his labours.
The Truth had gained root in various centres, and many of them flourished
for many years. The remnants of this can be found in numerous places in
the ecclesial world today. Many have vanished. A more indepth accounting of
the development of the Truth can be found through the reading of Dr. Thomas'
Travels contained each month in the Berean.)
***
UNDER the heading of, "The Signs of the Times," an interesting reference is
made to 'calm periods' in world events. We quote bro. Roberts' thoughts on
this —
The signs of the times are always before us, though they are not at
all times equally discernible. There is progress during the calm
periods no less than at other times, only it is not so visible.
There must be a time of preparation, as Joel says, "Prepare war,
wake up the mighty men, let all the men of war draw near; let them
come up: beat your plowshares into swords, and your pruning
hooks into spears: let the weak say I am strong." The fulfilment of
this means much comparatively quiet work in the shape of establishing
factories for the manufacture of arms and ammunition,
many drillings and recruitings, and reviews, experiments in mobilization
of forces, and naval maneuvers . . .
The beating of plowshares into sword and pruning hooks into
spears in the length and breadth of the civilized (?) world is not the
work of a day. It goes on steadily from year to year until it almost
seems interminable
(Bro. Roberts' remarks concerning 'calm periods' is of interest to us as we
contemplate the world scene. Truly there are calm periods, but we must
322 88 Berean
clearly recognize that they, as with ever]
plan of God is steadily advancing. Of i
quiet preparation will soon burst forth w
erything else, have a purpose. The whole
i this there is no doubt. The seemingly
with the cry of war and destruction such
as the world has never known. Let us not lose interest, or drift into a position of
laxity, so that the Day of the Lord catches us unaware.)
***
BIRMINGHAM Miscellanies —
A number of brethren and sisters in the Sunday School, spent a
pleasant afternoon and evening at bro. Powell's on Saturday, the
18th. A long walk in the country, with an interval for singing a
hymn; and then tea and more hymns was how the time was spent.
An unexpected incident was the arrival of a travelling photographer
who photographed the group at the back of bro. Powell's
house.
*#*
DIFFERENT Bible Lectures —
"The Devil and Moses"
"The Hope that Maketh not Ashamed versus Hopes to be
Ashamed of
"World Upside Down"
"The Gospel of the First Century at Variance with the Gospel of
the Nineteenth Century"
"Heaven's Judgments"
"The Death which Christ Abolished, and the Life and
Immortality which He Brought to Light through the Gospel"
"The Parable of the Talents"
"Evil Spirits, Demons, Demoniacs and Persons Possessed"
"Believest Thou the Prophets?"
"How Do We Know the Bible is True?"
"The Covenant with Abraham Unfulfilled"
"The Church of God not a Stone or Brick Building, Nor a
Mansion in the Skies: What Then?"
"The Lamb of God and the Lion of Judah"
"The Invitation, the Happy Guests, the Robeless Outcasts"
"The Seven Pillars of Wisdom's Temple, or, the Basis of the
Christadelphian Faith"
"The Coming of Jesus Christ to Mount Olivet"
August Answers — "Power"
1. Death (Rev. 20:6) 18. Fury (Dan. 8:6)
2. Enemies (Lev. 26:37) 19. Letters (2 Cor. 10:10) 35. Nations (Rev. 2:26)
3. Strength (2 Sm. 22:23) 20. Lions (Dan. 6:27) 36. Err (Matt. 22:29)
4. Army (1 Chron. 20:1) 21. Ordained (Rom. 13:1) 37. Clouds (Mark 13:26)
5. Dog (Psa. 22:20) 22. Fire (Dan. 3:27) 38. Raised (1 Cor. 15:43)
6. Heavens (Matt. 24:29) 23. God (Heb. 4:12) 39. Tongue (Prov. 18:21)
7. Might (1 Chr. 29:12) 24. Firmament (Psa. 150:1) 40. Elias (Luke 1:17)
8. Subject (1 Pet. 3:22) 25. Higher (Rom. 13:1) 41. Salvation (Rom. 1:16)
9. Sea (Job 26:12) 26. Treasures (Dan. 11:43) 42. Kings (Rev. 17:12)
10. World (Heb. 6:5) 27. Head (1 Cor. 11:10) 43. Godliness (2 Tim. 3:5)
11. Faith (Acts 6:8) 28. Forgive (Matt. 9:6) 44. Darkness (Luke 22:53)
12. Thunder (Job 26:14) 29. Angel (Hos. 12:4) 45. Clay (Rom. 9:21)
13. Wicked (Psa. 37:35) 30. Scatter (Dan. 12:7) 46. Excellency (2 Cor. 4:7)
14. Witness (Acts 4:33) 31. God (Rom. 13;10 47. Witnesses (Rev. 11:3)
15. Talk (Psa. 145:11) 32. Grave (Hos. 13:14) 48. Satan (Acts 26:18)
16. Kingdom (Dan. 2:37) 33. Men (Rev. 16:8) 49. Spirit (Zech. 4:6)
17. Principalities (Titus 3:1) 34. Lamb (Rev. 5:12) 50. Lying (2 Thess. 2:9)
88 Berean FINANCES: We are covered through September. Cost per month: $650. 323
Hundred A g O Christadelphian, September, 1888
THE following announcement was made under the 'Notes' section of the
Christadelphian—
To the Brethren in America and Elsewhere: Bro. Sulley requests it
be stated that he contemplates a visit to America shortly with the
idea of delivering a series of lectures upon "The Temple of Ezekiel's
Prophecy" and other subjects capable of illustration by diagrams.
He has prepared enlarged drawings of the Temple with this view,
and others are in the course of preparation. He would land in
America at his own cost, but when there, would place himself in the
hand of the brethren for a limited period, they providing for necessary
expenses during the period of his lecturing tour. He may also
visit Australia and New Zealand if the brethren there feel equal to a
similar arrangement. Bro. Sulley will take sis. Sulley with him.
(Continued on page 321)
BIBLE PUZZLE: "CAST"
1. Cast in her mind what manner o f . . .
2. Cast out t h i s . . . & her son
3. Cast the . . . out of his hands, &
brake them
4. (Elisha) went to spring of waters & cast
... in
5.1 cast forth all the . . . stuff of Tobiah
6. Shed no blood, but cast him into t h i s . . .
7. He is cast into a net by his own . . .
8. The lot is cast into . . .
9. Casting all your . . . upon him
10. Master's... cast her eyes upon Joseph
11. Israel hath cast off the thing that i s . . .
12. Cast it into fire & came out t h i s . . .
13. First cast o u t . . . out of own eye
14. Every son born, ye shall cast into . . .
15. Cast o u t . . . , ana contention shall go out
16. He hath cast down . . . of Baal
17. Lord cast down g r e a t . . . from heaven
18. They c a s t . . . , that is the lot
19. Cast it unto ..., a goodly price
20. Take thy . . . & cast it before Pharaoh
21. Children's... & to cast it to dogs
22. Cast lots upon my . . .
23. Casting down ..., & every high thing
24. Certain woman cast down piece o f . . .
25. Cast thy .. .upon the waters
26. Why art thou c a s t . . . . my soul?
27. Good into vessels, but c a s t . . . away
28. Pharaoh's... hath he cast into sea
29. Neither cast ye your pearls before . . .
30. Cast thy . . . upon the Lord
31. (Samson) cast away . . . out of his hand
32. The earth shall cast o u t . . .
33. Lord will not cast off H i s . . .
34. Over . . . will I cast my shoe
35. Aaron shall c a s t . . . upon two goats
36. Saul cast the . . . for he said, I will
smite David
37. Cast ye the . . . servant into outer
darkness
3 8 . . . . casteth into a deep sleep
39. Garments & . . . Syrians had cast away
40. God . . . those that are cast down
41. Shimei cast stones at him & c a s t . . .
42. People rejoiced, cast into . . .
43. Cast thy . . . behind their backs
44. Have cast off their first...
45. Perfect... casteth out fear
46. Cast off works o f . . .
47. Cast down, but n o t . . .
48. Cut a stick, cast i t , . . . did swim
49. Cast not away therefore your . . .
50. Elijah passed by him & cast h i s . . .
Altar
Bad
Beam
Bondwoman
Bread
Bread
Burden
Calf
Care
Chariots
Chest
Comforteth
Confidence
Darkness
Dead
Destroyed
Down
Dust
Edom
Faith
Feet
Good
Household
Imaginations
Iron
Javelin
Jawbone
Lap
Law
Lots
Love
Mantle
Millstone
People
Pit
Potter
Pur
River
Rod
Salt
Salutation
Scorner
Slothfulness
Stones
Swine
Tables
Unprofitable
Vessels
Vesture
Wife
$5.00 U.S. per year (only for those who desire to pay — free to others) Printed in the
USA
Australia subs to bro. Ray Hodges, 2 Emily St., Esperance, W. Australia 6450
USA subs to bro. Max McLaren, 8008 Junius Street, Houston, Texas, USA 77012
British and Canadian subs, etc., to bro. David Clubb, 42 Oneida Rd, London, Ontario.
Canada N5V 2X1
324 88 Berean
VOL. 77, NO. 10, ISSUE 790 OCTOBER, 1988
The Berean
Christadelphian
A monthly magazine devoted wholly to the exposition and defense
of the Faith once for all delivered to the Saints, with the object of
helping to make ready a People prepared for the coming of the
Lord. Opposed to the unscriptural teaching of the papal and
protestant churches of the world.
Please send all Berean communications to:
Bro. David Clubb, 42 Oneida Rd., London, Ont. Canada N5V 2X1
"They received the Word with all readiness (. mind and searched
the Scriptures daily, whether those things were so.
Therefore many believed" -Acts 17:11
ECCLESIAL NEWS: London 326
DR. THOMAS' TRAVELS (continued) 327
STUDIES AND THOUGHTS: (bro. Thomas)
Last Words of David 331
LOVE NOT THE WORLD (bro. Roberts) 334
THE CAPTAIN OF MY PEOPLE (bro. Growcott) 339
LOVERS OF PLEASURE (bro. Beauchamp) 349
CURRENT EVENTS FULFILLING PROPHECY:
Continued Next Month, God Willing
FULFILLING PROPHECY (bro. Thomas) 353
September Answers: "Cast" 359
100 YEARS AGO:
Notes: Second Edition of Temple of Ezekiel's Prophecy', Photographs,
Holy Land Samples; Bro. and sis. Roberts' Visit to U.S.A. & Canada;
Article by bro. Sulley On Ezekiel's Temple: An Amplification of the
Subject; The Christadelphian Fellow-Labourer; Bro. Roberts' Editorial Remarks;
Different Bible Lectures 360
Bible Puzzle: "Both" 360
We ar· anxious to send the Berean free to any desiring it. Do not hesitate to
request it. If you know of any who might like it, please send us their names.
Anything herein may be used freely by any one in any way. No credit needed.
CHRIST IS COMING SOON AND WILL REIGN ON EARTH
Ecclesial News
LONDON, Ont.—Berean Christadelphian Hall, 166 Central Ave. (1 block west of
Richmond)—
SS. & Elpis Israel Class 10 am; Memorial 11 am; Lectures 1st and 3rd Sundays
1 pm; Law of Moses Bible Class every other Wed. 7:30 pm—bro. David Clubb, 42
Oneida
Rd., London, Ontario, Canada N5V 2X1; phone (519) 451-4063.
LOVING greetings to all our brethren and sisters in the One Hope of the
Gospel.
Since our last ecclesial report we have been allowed, through God's
blessing, the encouragement that comes from those who have visited us
and assisted us in the work of the Truth.
We have had the company and fellowship of the following brethren and
sisters: bro. and sis. Edward Williams, bro. and sis. Bob Philip (Waterdown
ecclesia); bro. Dan Jackson (Richard ecclesia); bro. and sis. Fred
Higham, bro. and sis. Fred Higham Jr., sis. Kay Higham (Detroit ecclesia);
bro. Jim Rankin (Holladay ecclesia); bro. and sis. David Sommerville,
bro. and sis. Beryl Snyder (Canton ecclesia); bro. John and sis. Mary
Phillips (Newark ecclesia); sis. Irene Baines (Montreal). We deeply appreciate
the continual help and guidance that we receive from our visiting
brethren and sisters. Assisting us from the platform have been bro. Dan
Jackson, bro. Beryl Snyder, bro. Fred Higham Jr., bro. Bob Philip, and
bro. Edward Williams.
On April 3, we were able to hold our 75th Sunday School program, in
which the scholars participated through the forum of recitations, hymns,
addresses, etc. We also appreciate the contribution that visiting Sunday
School scholars made while attending. In all, the day was a rewarding
experience full of spiritual thoughts and lessons.
On June 24, we held our annual Sunday School outing at Springbank
Park for both scholars and brethren and sisters. During this weekend we
also had several visitors to help to make the day a pleasure. These outings
give the scholars something to look forward to at the end of the Sunday
School term.
We have been deeply saddened by the falling asleep in Christ of our
sis. Clara Sparham in July. Our sister was immersed on May 1, 1919, and
during her 69 vears in the Truth faithfully attended all the meetings, even
in times of ill-nealth. She was a good example for us to follow. She now
rests in the hope of eternal life at Christ's return. May she find acceptance
in that last day, with all the faithful of all ages.
Although things appear to be somewhat quiet on the world scene, we
can rest assured that the nations are unknowingly still preparing for the
day yet future when God will judge them through His Son. Peace will
never be the lot of the nations as long as Christ remains away. As the
climax approaches, let us each be prepared for that day of account, for the
day is coming when we must all stand before the Master. Let us not be
lulled into thinking that the Day of the Lord is not at hand, or allow the
pleasures of the world to detract us from our calling. Jesus does stand at
the door, and he will give, at his return, the reward of eternal life to the
faithful! Let us strive and pray that we may be found among that righteous
and worthy multitude.
With the united love of the London ecclesia, — bro. David Clubb
"THE BEREAN CHRISTADELPHIAN (ISSN 0199-4131) is published for $5.00 per
year by Max McLaren,
8006 Junius Street, Houston, Texas, U.SA 77012. Second-class postage paid at Houston,
Texas, U.S.A.
77201. POSTMASTER: Send address changes to THE BEREAN CHRISTADELPHIAN,
8006 Junius Street,
Houston, Texas, U.SA 77012."
32g 88 Berean
Dr. Thomas' Travels
^Continued)
The Lord Almighty did not form the nations, and set the
bounds of their habitations for the behoof of the thrones,
dominions, principalities, and powers, which now possess the
rule over them. They are the mere accidents of providenceprovisional
governments for the time being—until He shall appear
in power and great glory on account of whom (dia
auto) and for whom (eis auton) they were created (Col.
1:16). His purpose, then, is to aggregate all kingdoms, empires,
and republics; and all nations, languages, and people,
into one vast dominion under the Lord Jesus as the IMPERIAL
PONTIFF of the world. To do this he must bruise the
Head of the Serpent-power—machatz rosh al-ereiz ravbah, he
shall bruise the head over a great land (Psa. 110:6)—and subdue
the nations under his feet (Psa. 47:2,3). "O let the nations
be glad, and sing for joy; for he shall judge the people
(Israel) righteously, and govern the nations upon earth" (Psa.
67:4). The power of the oppressor will then be broken; and
his enemies will lick the dust. In his days will the righteous
flourish; and in him will the needy find a friend. All kings
shall fall before him; all nations shall serve him, and call him
blessed. Happy will the generation be that shall rejoice in
these events.
A just code and a righteous government, the administration
of Jesus and the Saints, will heal the nations and cause
peace and good will to become the rule of society on earth.
A divine socialism will then obtain, characterized by a liberty
and fraternity in wisdom, knowledge, and the truth. The refuges
of lies which now abuse the world will all be swept
away; and "the knowledge of the glory of the Lord will cover
the earth as the waters cover the sea." What men cannot accomplish,
even their own social regeneration, the Lord will
have gloriously performed; and in perfecting his work will
have wrought out for himself a great name throughout all the
earth.
But of what individual interest to us is this prospective
blessedness of the Age to Come? Before it shall supervene,
death may have laid us low, and corruption have carried us
down to the shades of the pit. What interest, then, shall we
have in all that obtains among the living? This question
brings home the great salvation of the Age to Come to every
one of us; for the future goodnpss of God invites us to repen88 Berean 327
tance, on the ground that he hath appointed a day of one
thousand years (a season and a time), in which he will rule
the world in righteousness by Jesus Christ, whereof he hath
given assurance to all men in raising him from the dead (Dan.
7:12; Acts 17:30,31; Rom. 2:4).
He calls you also to this kingdom and glory (1 Thess.
2:12), and invites you to share with Jesus in his joy (Matt.
25:23). He invites you on condition of believing what He
promises concerning the Kingdom and the Age to Come, and
concerning the name of Jesus; and of becoming the subjects
of repentance and righteousness through him. He offers to
make you heirs of all things terrestrial; joint-heirs with the
future monarch of the world. He proposes to exalt you to an
equality with the angels (Luke 20:36); to make you rulers
over the nations (Rev. 2:26,27; Rev. 5:10), and to give you
glory, and honor, and life eternal (Rom. 2:7).
But you must become righteous men and women, heirs of
the righteousness which is by faith (Heb. 11:7), perfecting
your faith by your works, after the example of Abraham,
"the Friend of God." This is indispensable; for the Kingdom
to which you are now called is a righteous government, and
needs to be administered by righteous and incorruptible men.
It is to make you familiar with these things that we now present
ourselves before you. We do not seek to proselyte you
to a theory on a sect; but to show you the way of the Lord,
that you may become obedient to the faith, and heirs of the
Kingdom of God. "Strait is the gate, and narrow is the way
which leadeth into life, and few there be that find it;" you
need not therefore expect a multitude to cheer you on.
Faith, hope, self-denial, patience, and perseverance, are the
lines that fall to those who walk not by sight, but by faith in
the promises of God. The road is tedious and uninviting; but
in the kingdom to which it leads, there are honor and glory,
riches and life forevermore. These are what we come to set
before you; therefore while we remain here "lend us your
ears" that ye may understand, believe, and do.
The morrow was the Lord's Day. In the morning and at
night, we "expounded and testified the kingdom of God, persuading
them concerning Jesus, both out of the Law of
Moses and the Prophets (Acts 28:23), for about four hours
and a half altogether. In the afternoon we went to hear Mr.
Gregory, Methodist Circuit-rider, who resides at the caravansary
of the village, and preaches at the meeting-house behind
the Areopagus periodically. It is a comfortable brick
328 88 Berean
"church," and better adapted for the convenient accommodation
of the public than the Courthouse. We were informed
that it was built by public subscription with the express understanding
that it was to be free for all sorts of preachers,
whether "orthodox," or otherwise; but that after it was
erected the Methodists somehow or other got the control of
it, and shut the doors against the public, and would not permit
them to enter it although they built it, unless they came
to listen to preachers of their own sect.*
This is the rule; an exception to it, however, occurred recently
in the case of Mr. Magruder. But when his doctrine
was found not to square with Mr. Gregory's, he was excluded,
and had to take his stand in the Courthouse. It is high
time, we think, that some other doctrine and morality should
be submitted to the favor of Palmyra and the region round
about. The exclusion of Mr. Magruder has stirred up a spirit
of inquiry, which we hope will not be laid. It has been the
cause of our visit to the place, which has only fanned the
flame. We left it burning with increasing warmth, to the no
little restlessness of some, who, if they escape not, will be
roasted in their own fires before the time.
At night we spoke on eternal life in connection with the
Kingdom of God; and without alluding to Mr. Gregory, took
up the several passages he had descanted on in the afternoon,
and presented them in harmony with the gospel of the kingdom
as we had defined it. When we had concluded, Mr.
Gregory arose, and wished to put some questions purely for
the sake of information, and from a desire to know the truth.
We readily consented. We answered four or five; but perceiving
what he was at, felt no disposition to stand there to be
catechized till midnight, that he might accomplish his ends.
Mr. Magruder was requested by one of the audience to
propose that as Mr. Gregory was so anxious for the promotion
of the truth, the things should be formally debated there
on Monday night. But Mr. Gregory had no relish for such a
proposal as this. He wanted to ask questions then and there,
and was willing to stay till midnight for the purpose. But we
cut the matter short by telling him that it was not his anxiety
for the truth or information, but a desire to draw off the
attention of the people, and to neutralize the effect produced
upon the minds by what we had delivered, that made him
so pertinacious for questioning.
From his afternoon's discourse we knew he regarded us as
*See note to appear in Nov. 1988, Berean, God Willing.
88 Berean 329
heretics, and incapable of imparting information to him on
religious topics. We did not feel disposed, therefore, to afford
him facilities to carry out his policy. It was then nearly
half past ten, and if he was so anxious as he pretended, we
would meet him as proposed by Mr. Magruder. We had already
spoken two hours and a half, had shown the erroneousness
of all the texts he had produced in his discourse, and
had answered all the questions he had put, which we thought
was quite enough for one sitting. When he and the people
had digested that, we had more for them on the same subjects.
But at present we should forbear. Upon this the
audience took the hint, and rising to go paid no more attention
to Mr. Gregory, who finding he had lost their ear, made
a last effort to save his craft by vociferating, "You can't
answer the questions!"
The ending was a good one. The truth had been proclaimed
and vindicated. "Divinity of other days" is in an
agony, and at its wit's end to hold its own. Many and earnest
were the invitations we received to visit them again. We
cViiiii Ho so if we can. In the meantime let those who wish to
understand the truth take the Herald,* and promote its circulation
in their vicinity. Let them read the scriptures diligently,
and avail themselves of its assistance. They will come to
understand us better when we speak. Our visit to Palmyra
was an interesting one, and nothing would afford us greater
pleasure than to meet the people at their Courthouses on
similar occasions, with a Mr. Gregory at each to make the
truth conspicuous by the dark and dismal background he is
able to depict. On Monday morning we returned to Charlottesville,
and on the morrow took the cars for Richmond,
where we arrived at the usual hour. (To be continued, Cod willing)
*HERALD OF THE KINGDOM
"The Herald of the Kingdom and Age to Come, may be
considered as the organ of all those, be they many or few,
whose hope the Kingdom is. The Editor is their humble servant
for the truth's sake. When they can find another who
will serve them in that truth more patiently, perseveringly,
and self-denyingly, he will readily give place to such an one,
and retire into that obscurity which is far more congenial to
his feelings and habits than a notoriety which exposes him to
the rancor and ill-will of the rulers of the present darkness,
and of those who do their will."
330 88 Berean
Studies and Thoughts BY BROTHER JOHNTHOMAS
THE LAST WORDS OF DAVID
Jehovah delivered many oracles or announcements concerning
the future, through David the chief of the mighty
men of Israel, whom He had exalted to the throne of His terrestrial
kingdom. There was one oracle in particular styled in
Samuel, "The Last Words of David," inserted as an introduction
to the list of David's thirty-seven heroes, who, though
casting into the shade the most daring exploits of after ages—
the present not excepted— did not attain the military renown
of their king, whose feats of arms were celebrated in the
songs of Israel, saying, "Saul hath slain his thousands but
David his ten thousands!"
David's roll of the mighty is registered in 2 Sam. 23. The
record begins with his own, named as "the mighty man enthroned'*—
haggever kukkam. But being himself only a patriarch
of a mightier Hero to spring from his royal line, he
places on the roll an oracle concerning him, and the fate of
the enemies with whom he shall contend in battle, before he
proceeds to inscribe the names and some of the mightiest
deeds of the most renowned of the armies of Israel.
David uttered no more oracles after this. He had himself
been a man of war, but he foresaw a mightier man always before
him, even the Meshiach or Anointed One, whom Jehovah
had promised to raise up from among the dead to sit upon
His throne. His own deliverance from death he regarded
as involved in this event; for Jehovah had promised that his
house or family, his kingdom, and his throne should be
established for the Age BEFORE HIS FACE-lephanecha.
But if this one of his deceased posterity should not be resurrected,
then was his hope in vain; for, no resurrection of Messiah,
there would be no house, no kingdom, no throne for
any one of David's sons in David's presence in the age to
come.
David knew this; and, therefore, he placed on record
among the archives of his nation his last words upon the subject,
declaring his own prophetic character: that he had no
hope of any other salvation than that to be obtained through
the establishment of his immortal son's kingdom; and that he
had no other delight in the far-off future short of the realization
of what Jehovah had covenanted to him concerning it.
This being all his salvation and all his joy, he registered his
faith and hope on the roll of the mighty, and having -laid
down his prophetic pen, which had long been upon this
88 Berean 331
theme, "the pen of a ready writer," his days were ere long
fulfilled, when he fell asleep and was laid with his fathers, to
rest until Jehovah's trumpet shall be blown to awake His warriors
to the battle under the standard of His Anointed, when
he shall appear to smite the sons of Belial and to consume
them as crackling thorns under a pot.
The attention of the reader, however, is not at present invited
so much to the consideration of David's faith in "the
hope of the gospel," which Paul styles (<the hope of Israel/'
for which he was in chains, as to that of the rendering of
David's last words into English by the translators of our
Common Version of the Scriptures. The oracle, as it stands
there, is very obscure, and but vaguely expressive of the mind
of the Spirit which spoke through the prophet-king. For the
convenience of comparing it with a new translation I have
carefully prepared, I will transfer it to our columns. It reads
thus:
"Now these be the last words of David. David, the
son of Jesse, said, and the man who was raised up on
high, the anointed of the God of Jacob, and the sweet
Psalmist of Israel said, The Spirit of the Lord spake by
me, and His word was in my tongue. The God of Israel
said, the Rock of Israel spake to me: He that ruleth
over men must be just, ruling in the fear of God; and
he shall be as the light of the morning, when the sun
riseth, even a morning without clouds, as the tender
grass springing out of the earth by clear shining after
rain. Although my house be not so with God; yet He
hath made with me an everlasting covenant, ordered in
all things, and sure, for this is all my salvation and all
my desire, although he make it not to grow. But the
sons of Belial shall be all of them as thorns thrust
away, because they cannot be taken with hands, but
the man that shall touch them must be fenced with
iron and the staff of a spear; and they shall be utterly
burned with fire in the same place."
In this quotation the italic words are those supplied by
the translators to make out what they conceive to be the
sense of the original text. The rendering above makes David
style himself the Anointed of the God of Jacob, and as such
the medium through which this oracle is spoken; but the
Hebrew makes the oracle spoken by David to be ol meschiach
elohai "CONCERNING an anointed of the Gods,"
The ol is not taken any account of in the Common Version,
which is one cause of the error. But even if they had trans332 88 Berean
lated it, it is apparent that they would have been brought
back to David as the anointed one, for they go on to style
the meshiach "the sweet Psalmist of Israel," which certainly
cannot apply to a future Anointed One.
In this, however, they err again; for the writer of the Book
of Samuel did not style David "the Sweet Psalmist of Israel"
In the words he used, he was still speaking of a certain
anointed one, the things concerning whom were pleasant
themes, and the subject-matter of Israel's praises, whereof he
was about to discourse in brief in the forthcoming oracle.
The words uneimzemiroth . Israel do not signify "sweet
psalmist of Israel," but are in apposition with neum, "oracle"
and signify even the pleasantest (theme) of Israel's songs.
All the kings and priests of David and Aaron's families
were anointed ones. David was the Lord or Jehovah's anointed,
but his oracle was not concerning himself nor an Aaronic
person, but concerning that ANOINTED HERO, who is the
illustrious burden of Hebrew poetry, and who in the 45th
Psalm, is exhorted to gird his sword upon his thigh with glory
and majesty, that his right hand may do terrible things,
whereby the people shall fall under him.
One of the most enigmatical passages of the Common Version
is that about the Belialites: "But the sons of Belial shall
be all of them as thorns thrust away." This is clear enough.
They are the seed of the serpent, whose chief is to be bruised
by the Woman's Seed, but the reason given is not so clear:
"Because they cannot be taken with hands;'' how then are
they to be thrust away? A more literal rendering points to
the solution—khi-lo beyad yikkakhu-literaily "though not
with hand shall they be taken;" which is equivalent to, they
shall be taken without hand, that is without human aid or interference—
a phrase which places us in juxtaposition with
Dan. 8:25; 2:34,35, which reveal that the sons of Belial,
whose power in the latter days is symbolized by the Belial
image of Nebuchadnezzar, and the Little Horn of the Goat
"shall be broken without hand" by the stone "not in
hands"—that is by the Hero of the last words of David.
(To be continued, Cod willing)
"Wherefore do ye spend money for that which is not bread? and
your labor for that which satisfieth not? hearken diligently unto me,
and eat ye that which is good, and let your soul delight itself in fatness.
Incline your ear, and come unio me; hear, and your soul shall
live; and I will make an everlasting covenant with you, even the sure
mercies of David." (Isa. 55:2,3)
88 Berean 333
Love Not The World
BY BROTHER ROBERT ROBERTS
In our readings this morning (2 Tim. 3 & 4), we have been
informed that the Scriptures, which are elsewhere declared to
be for comfort and patience, are also profitable for reproof
and instruction in righteousness. We have recently had occasion
to look at the comfort in the glory of the prospect
opened up before us in the Gospel. This is the bright side:
today we glance at the dark side—that side, namely, that exhibits
the position of saints in the present evil world—taking
the word saints for present purposes, as including all upon
whom the Name of Christ is called without reference to
whether they are faithful or otherwise.
Here we shall find reproof and instruction in righteousness
most salutary—most necessary. While in this position we are
in danger. The greatness of the danger is evidenced in the
constant recurrence of the apostolic exhortation to be on our
guard. "Beware, lest any of you be hardened through the deceitfulness
of sin. " "Let us therefore fear, lest any should
seem to come short." "Let him that thinketh he standeth,
take heed lest he fall " "Be not conformed to this world, but
be ye transformed by the renewing of your mind. " "Redeem
the time because the days are evil. " ((Be ye holy in all manner
of conversation/' "Love not the world, neither the
things that are in the world. " "Pass the time of your sojourning
here in fear. " Such are examples of the constantly recurring
precepts of the Spirit to the saints in relation to their
present position. They point to our danger, and danger calls
for circumspection.
Let us look this morning at some of our dangers. The
chapters read give us a clue. We read therein of some who
were to be "lovers of pleasure, more than lovers of God."
The persons so described were not unbelievers: they were
professors, for it is added that they had "a form of godliness
but denying the power thereof." This is a graphic description.
It sets forth exactly who is meant. It does not mean
that the persons to whom it applies would deny there was a
form of godliness, or reject the form. The word "deny" has
the same force here as in the exhortation to believers to
"deny ungodliness and worldly lusts," that is, put them
away—have no part with them. Don't consent to them—deny
them. The persons in question believed the Gospel in theory,
and submitted themselves in form to its institutions, but
there is a something in connection with these which they
334 88 Berean
practically denied in not being influenced by it: "the power
thereof," What is this?
If seed is put into the earth, and does not germinate, it
has no "power" in the soil. It is powerless and at last succumbs
to corruption. This is a simile employed by Jesus
himself, in reference to the word: the word is seed: our
minds are soil: if the seed does not bring forth the results intended,
we have the form without the power. As a rule, the
failure of seed to germinate is due to some defect in the seed:
in other cases the seed is good, but some one or more of the
conditions necessary to its fructification are awanting. There
is a lack of moisture, or the ground is too hard, or it is not
sufficiently covered with soil, etc.
In the case of the seed of the Word, there is no defect in
the seed: failure in fructification must be due altogether to
the surrounding conditions. These conditions are most of
them subject to control. The quality of the soil cannot be altered:
a man cannot by an act of will change himself at the
start from being what he is, as regards natural capacity and
proclivity, but he can regulate the external conditions which
at last even affect the constitution of the mental soil to some
extent. A piece of poor ground well cultivated will show a
fair result, and even improve in quality where good soil left
untended will yield a crop of weeds, and deteriorate in its
own constitution. The parallel in the case of mental tillage is
perfect.
Certain conditions are essential to the fructification of the
good seed sown in the heart, and other conditions are hurtful
and will positively arrest growth at last and bring decay and
death. The pursuit of pleasure is one of the latter conditions.
It is mentioned in the chapter read: "lovers of pleasure" are
the antithesis to "lovers of God." It is mentioned in other
places. Paul speaks of certain female professors, who living
in pleasure, were "dead while they lived." The opposite condition
is expressed as "living soberly, righteously and godly
in this present world, looking for that blessed hope." Incidentally,
we have a practical illustration of the two states in
one of the chapters read. In the 10th verse (2 Tim. 4:10)
Paul says, "Demas hath forsaken me, having loved the present
world." Two years before in writing to Philemon, Paul
describes this Demas as his "fellow laborer," and therefore a
partaker of the sufferings that are incident in all ages in one
form or other to those who identify themselves with the high
calling of God which is in Christ Jesus. So that here is the
88 Berean 335
case of a man, an actual companion of the apostles, turning
aside from this cause, that he "loved the present world."
Now this is an influence to which we are all, at all times,
exposed. There are pleasures in the world. There is recognition,
entertainment, society, merry-making and honor for
those whom the world loves, and these things make the time
speed pleasantly away. Even for those that the world doesn't
love, there are many pleasures provided, if people like to go
in the way of them. There is a gratification to the natural
mind in going with the multitude in the ways of pleasure.
There is always a fascination about the thing, especially if it
is "respectable," and engaged in as something about which
the lovers of pleasure can say there is "no harm" in it.
The temptation to give in to this kind of seduction is
liable to be felt in the loneliness, endurance, and self-denial
that belong to the present walk of fellowship with Christ.
The temptation is especially felt by the young, who have not
yet realized the hollow character of all the ways of man.
They need especially to be warned, and if they are wise, they
will listen.
There are two strong reasons why they should listenalways
presupposing that they have earnestly made Christ
their portion, and not taken up with him merely because
friends have done so. There are two things which make it impossible
for those, whether old or young, who desire the approbation
of Christ at his coming to indulge in the pleasures
of the world, whether in the form of the ball room, concert
hall, theater, or any of the other devices which sinners have
invented for the whiling away of their heavy hours.
The first is, these things are hurtful to the new man formed
within them by the word: they check the fructification of
the seed of the word. They hang a heavy weight on the spiritual
racer: they help the sin which doth already too easily beset
us: they tend to hold the mind in a carnal sympathy, and
to keep at a distance the things of God. They make us feel
one with the world, which is God's enemy. They are therefore
a hindrance. They do not help us to Christ, but they
rather widen the distance between us and him.
Who has not at one time or other experienced the mental
blank—the spiritual desolation—caused by the peculiar mental
combustion called "pleasure?" Therefore on the score of
spiritual expedience, spiritual men and women (and none
others are the children of God) should never be found in the
paths of pleasure-seeking. They should be found taking care
336 88 Berean
of the seed of the Word that has been sown in their hearts.
To follow pleasure is as if a man should water his garden with
vinegar or lime water. Let him water it rather with the pure
water of the Word, and manure it with those self-restraints
and sobrieties which will make it healthful and strong and
vigorous.
But there is a stronger reason why we should "stand not
in the way of sinners, nor sit in the seat of the scornful" It
is one of the plainest teachings of Christ concerning himself
and his brethren that they are "not of the world" By the
world he does not mean the earth, or air, or sky; he means
the people that inhabit the earth; the people who compose
the present order of society. Not being of the world is a sufficient
reason of itself why we should not be found consorting
with the world in its particular pleasures and festivals.
But we are expressly commanded to ''love not the world"
We are further informed that if in spite of this exhortation,
we do love the world and have its friendship, it will be at the
price of God's friendship, for "the friendship of the world is
enmity with God"
There is substantial reason for the invitation to "Come
out from among them and be separate" that God may receive
us, and that we may be His sons and daughters. That
reason is the one given by John: "All that is in the world,
the lust of the flesh and the lust of the eye, and the pride of
life, is not of the Father" that is, these sentiments are not
such as the Father approves as the motives of action in those
whom He has formed in His own image. Now these feelings
mentioned by John are the conspicuous features of every
worldly gathering of pleasure-seekers and of worldly people
when they don't gather. When we attain to any growth in
Christ, we see this clearly, and more clearly every year. At
first, to youth and inexperience (and always to the carnal
mind, whether old or young) it seems not so bad. Things
seem fair and harmless; and the apostolic portraiture overdrawn,
and the scruples of such as are guided by the apostles
over strong. But at last, with maturer judgment of all things
and enlarged appreciation of things that are truly "good,"
the world looks all that it is, and if we are wise, we stand
aside as God's friends have always stood aside from the enemy
of God. We get to see that the world in all its ways is
wrong at the root.
What root is that? God. The world sprang from God; and
in a right state ot the world, God would be its highest honor,
88 Berean 337
its highest concern, its highest pleasure. But in the actual
state of the world, God is not there at all. He is unknown,
unregarded where professedly recognized, sneered at where
not actually denied in words—blasphemed everywhere in the
actions of men. His word neglected where admitted, despised
where not avowedly cast out, spurned and denounced
where the carnal mind openly unfurls the flag of its rebellion.
While casting God behind their backs, the world scruples
not to use, as if it were its own, the goodness God has
distributed with open hand on every side. It lays its hand on
everything as if it were creator and lord of all. It puts itself
in the place of God. The word tells us that for the pleasure
of God, creation exists. The world ignores this, and acts on
the theory that all things are for the pleasure of man. Thus
God is dethroned in His own house.
God purposes a great change in this respect. He intends to
humble the haughtiness of man, that the Lord alone may be
exalted in that day. He intends to exhibit His glory to the
eyes of all flesh, when because of His judgments, all nations
shall come and worship before Him. He will say, "Be still,
and know that I am God. I will be exalted in the earth."
The day is coming when one shall not say to his neighbor,
''Know the Lord, for all shall know Him, from the least even
to the greatest " Every knee shall bow to Him, and every
tongue confess.
Meanwhile He is making preparation for that day in the
selection from men by the preaching of the Gospel of a family
who shall shadow forth His glory, and execute His authority
in the age to come. They are called to the fellowship of
His Son, who is the first-born of the family, and their elder
brother. This fellowship consists in walking as he walked
(1 John 2:6), and being in the world as he was in the world
(1 John 4:17), doing the will of the Father, and glorifying
His name, even to the point of enduring the contradiction of
sinners against themselves. Now shall these—the appointed
executioners of divine vengeance on the world, the appointed
reflectors of divine wisdom in the age to come, the appointed
instruments of enlightenment and blessing to all mankind in
the day of holiness to Jehovah—shall these be found consorting
in the pleasure-seekings of a world that knows not God,
and obeys not the Gospel of our Lord Jesus Christ? Can the
sons of God give countenance to assemblies and occasions in
which God is dethroned, and pleasure placed on the seat of
honor and power?
338 88 Berean
It is scarcely possible for a heart in true sympathy with
God to falter in the answer to this question. David is a true
instance of such a heart, and he says, "I have hated the congregation
of evil-doers. I will not sit with the wicked'' "/
have not sat with vain persons, neither will I go in with dissemblers
." Such will be the account that every faithful son
and daughter of the Lord God Almighty will give of themselves.
And what if such a course may bring present weariness,
(though a righteous man is less weary in solitude than in the
crowd of those who set not God before them)? What if it
shut you off from much that looks agreeable and entertaining
and advantageous in the present time? The day that hastens
is a day of great recompence for those who take up the
cross and follow Christ. It is a day when the present evil
world will be no more, when it will have passed like a dream,
when the children of vanity shall lament in vain with weeping
and wailing and gnashing of teeth, mourners shall be comforted,
and the despised shall be exalted. There is no human
joy, and no earthly pleasure comparable to the joy and gladness
that will electrify the ranks of those who shall come to
Zion with singing, crowned with everlasting and unspeakable
joy in the day when for them, sorrow and sighing shall flee
away. —Christadelphian 1877
The Captain of My People
BY BROTHER GILBERT GROWCOTT
'This man shall be the peace when the Assyrian shall come into
our land, and when he shall tread in our
Palaces"—Micah 5:5
HEZEKIAH was one of the 3 greatest kings of Israel: David, Hezekiah and
Josiah. His outstanding characteristic was trust in God (2 Kg. 18:5-6)—
"He trusted in the Lord God of Israel; so that after him was none
like him of all the kings of Judah, nor any that were before him.
"For he clave to the Lord and departed not from following Him, but
kept His commandments, which the Lord commanded Moses."
His one recorded failure—his heart being lifted up with pride when he
showed all his glories and treasures to the Babylonian ambassadors—was
the result, not of lack of trust, but of fleshly presumption upon that trust.
How easy it is to fail—either at one extreme or the other! How deceptive is
the flesh and the heart of man!
Because Paul had great privileges and prominence in God's purpose, he
had to have a "thorn in the flesh1* to humble and handicap him. Hezekiah
had great power and great blessing, and great favor with God for his zeal
88 Berean 339
and faithfulness: and the flesh being what it is, even this great man was
carried away, and had to be humbled and rebuked.
There is a tremendous lesson here—we are never safe. We must be always
prayfully on our guard against the deception of the flesh.
The chronology of this period is difficult to harmonize, both within the
Scriptures itself, and with the Assyrian records. Much is made by orthodox
commentators of the accuracy of the Assyrian records—the so-called
"eponyms" or lists of years and events tied in with eclipses, etc.—and the
archeological inscriptions. The modern tendency is to rewrite the Bible
record to fit these human records.
But as soon as we look into these wonderful "eponyms," we find scholars
vary greatly in interpreting and aligning them, and they are clearly far from
dependable. And as for the inscriptions found, the Assyrians, even more than
most, were notoriously liars and boasters in promoting their own glory.
The scriptural record in 2 Kgs. 18 to 20 is clearly not all in chronological
order, nor meant to be. Chs. 18 & 19 are generally chronological, except that
some items are mentioned in them that refer backward or forward—like the
general summary in 18:2-8, and the death of Sennacherib in 19:37 which was
actually 20 years later. Also it is not clear where time gaps occur. There
appears to be a 12-year gap between vs. 16&17ofch. 18.
Chronology is not too important, except to the extent that it helps us to see
the relationship of events to each other, and the period in a man's life and
development when he does certain things (as in what period of Hezekiah's
life his heart was lifted up). We can get a better and fairer picture of a man's
actions and record if we can determine the order in which they occur.
Hezekiah's sickness and presumption are recorded at the end, in both
Kings and Isaiah, but clearly they did not occur at the end, by the dates and
facts given. We know he lived 15 years after his sickness.
The history of Hezekiah is given great prominence in the scripture record.
It fills 11 chapters: 2 Kgs. 18 to 20; 2 Chr. 29 to 32; and Isa. 36 to 39. This
seems to be the most likely order of events:—
1. The great reformation and passover and cleansing of the land from
idols, and the re-establishment of the true worship of God—in Hezekiah's
first year.
2. The siege and fall of Samaria and carrying away captive of the northern
10-tribe kingdom of Israel—in Hezekiah's 4th to 6th years.
3. The first invasion of Judah by Assyria, in his 14th year. He strips the
gold and treasures from the Temple and buys off the Assyrians. The
Assyrians claim that at this time they took 200,000 captives from Judah. The
Assyrian account of the ransom Hezekiah paid corresponds generally with
the scriptural account, though somewhat exaggerated (after the normal
human custom).
4. Hezekiah's sickness and recovery, in the same year (his 14th). Fifteen
years are added to his life.
5. The embassy from Babylon, and Hezekiah's pride and presumption in
connection with it—very soon after his sickness.
6. Another Assyrian invasion 12 years later, in Hezekiah's 26th year. On
this occasion Hezekiah resists, pays no tribute, and puts his faith in God. The
340 88 Berean
Assyrian host is destroyed, and Jerusalem is delivered in answer to
Hezekiah's faith and prayers. Judah is given a 105-year new lease on life (to
608 BC), when Pharaoh Necho of Egypt deposes Jehoahaz and sets up a
puppet, and Judah's independence ends.
Hezekiah's supreme act of faith—defying the vast army of Assyria that
was right in his land—seems clearly to have occurred near the end of his
life—long after his sickness and recovery and the presumption that arose out
of it. We cannot be positive, but this seems to fit best both with the Bible
picture and the Assyrian records.
Let us then trace the course of Hezekiah's reign on the basis of the record
in 2 Kgs. 18-20, putting the events recorded elsewhere (Chr. & Isa.) into their
most likely proper order.
It should be noted that although Isaiah is not mentioned until near the end
of Hezekiah's reign, he was actually very prominent and active, not only all
through Hezekiah's reign but also in the 3 reigns before him. His own book
records his dealings with Hezekiah's father, the wicked Ahaz, to whom he
made the great prophecy of the virgin bearing the child Emmanuel. Isaiah
was clearly a major factor in Hezekiah's faith and zeal and reforms.
Also Micah was prophesying at this time (as well as Hosea in the northern
kingdom of Israel). Jeremiah records (26:18) that, in contrast to the
reception and treatment he received, Hezekiah and the men of Judah
hearkened to Micah when he warned them that because of the land's
wickedness, Zion should be plowed as a field.
Beginning, then, with 2 Kgs. 18—
V. 1: Hezekiah began to reign in the 3rd year of Hoshea, the last king of the
northern kingdom of Israel.
V. 2: He was 25 years old, and reigned 29 years.
V. 3: He did right before God, like David.
V. 4: He removed the "high places"—a system of local worship and
sacrifice, long tolerated (apparently because there was often for long
periods no central worship, due to the wickedness and idolatry of the
reigning king). These high places were sometimes used to worship God, but
they were usually centers of idolatry and fleshly corruption. He broke down
the images. He broke in pieces the brazen serpent that Moses had made,
because it had become an object of superstition and idolatry.
This verse (4) records briefly what is given in great detail
in 2 Ch. 29 to 31. Let us then turn the re to pick up the record.
2 Ch. 29:3: In the first month of his first year, he opened the Temple.
Vs. 4-11: He exhorted the priests and Levites to the work.
V.9: He reminds them that their fathers had fallen by the sword because
they had neglected the worship and service of God, and their wives and
children had been taken captive. In the previous ch. (2 Ch. 28:5,6,17) we
learn that a great multitude had been taken captive to Damascus, that
120,000 had been slain, and that Edom also had taken captives.
V. 10: He speaks of the "fierce wrath" of God against them. This was
apparent both from the warning words of the prophets and also from the
miserable circumstances they were in. They were oppressed and spoiled by
their neighbors, and under tribute to Assyria.
88 Berean 341
Vs. 12-15: The priests and Levites sanctify themselves.
Vs. 16-19: They cleansed the Temple, the court, and the vessels, in 16 days.
Vs. 20-24: They made a great sin offering for the nation: 7 bullocks, 7 rams,
7 lambs, 7 goats. We note that in v. 24 it is twice emphasized that it was for
ALL Israel (not just Judah). The sin offering—the recognition and admission
and atoning for sin—must come FIRST. . .
Vs. 25-26: THEN he set the singers and players in order. The rejoicing
follows the purification.
Vs. 27-30: Having thus laid the foundation, they re-established the regular
system of offering and sacrifice—
"And they sang praises with gladness, and they bowed their heads
and worshiped."
Vs. 31-35: Then all the congregation brought their offerings. We note in v.
34 that there were not enough priests ready—the Levites, who had been more
zealous in self-preparation, had to help them. Hie priests, the ones who
should have been foremost in zeal and activity, had been negligent and
uninterested.
2 Ch. 30: 1-9: Hezekiah sent letters to all Judah and Israel to come to hold
the Passover at Jerusalem. It was arranged to hold it in the 2nd month
because there was not time to prepare to do it at the appointed time in the
first month.
V. 10: The general reaction in the northern kingdom was rejection and
ridicule of the invitation. Many had been already carried away. They had
just 3 more years to go to the complete destruction of their kingdom. This
was their last opportunity. But they 'laughed it to scorn."
Let us not self-satisfiedly condemn them, or marvel amusedly at their
obvious folly. We could very well unconsciously be doing the same thing
ourselves.
V. 11: Some did humble themselves and come. General scorn and rejection
cannot be made an excuse for not proclaiming, for there may always be the
few who will hear, and they make the effort worthwhile. Furthermore, the
proclaiming is a duty and responsibility, even though none give heed.
V. 12: In Judah, God "gave them one heart" to obey. All is of God. God in
His mercy is uniting them in zeal and holiness, giving them a new start.
V. 15: The zeal of the nation puts the dilatory priests and Levites to shame,
and they belatedly sanctify themselves.
Vs. 17-20: Some of the congregation had not had time or proper understanding
to cleanse and prepare themselves as required, but Hezekiah
prayed for them and God accepted them. We cannot presume on this: we
must make every effort to know and to obey. Yet this does give us assurance
that God is merciful and flexible toward sincerity, and not rigid and
mechanical.
V. 21: They kept the Passover with great gladness. The only possible
source of any real gladness is the assurance of harmony and peace with God
through faith and obedience. Nothing else has any real satisfaction. That is
why the fear of God is the BEGINNING of wisdom—anything short of it is
self-destructive stupidity.
V. 23: In their joy and zeal they decided to double the time, and keep the
342 88 Berean
feast another 7 days. This is the kind of enthusiasm that is a joy to contemplate.
2 Ch. 31:1: Stirred up to this high pitch of zeal, all the assembled
congregation dispersed through all the land, both Judah and Israel, and
destroyed all the images and groves and high places—
"Until they had utterly destroyed them all"
Note the positive comes first. They were not in a fit condition, nor did they
have the incentive and zeal, to go out and destroy the evil until they had first
put themselves in harmony with the good.
But zeal for destruction does not always mean zeal for construction; nor
does a burst of destructive enthusiasm mean a consistent holding fast
thereafter. The flesh enjoys destroying something, especially under the
gratifying pretence of "righteous anger." But it takes a lot more depth and
patience and character to consistently and ploddingly build.
The rest of 2 Ch. 31 is the setting up of the permanent appointments and
arrangements of the priesthood, worship and offerings. Finally (vs.20-21)—
"And thus did Hezekiah throughout all Judah, and wrought that
which was good and right and truth before the Lord his God.
"And in every work that he began in the service of the house of God,
and in the Law, and in the commandments, to seek his God, he did it
WITH ALL HIS HEART—and prospered."
This was the beginning of his reign. Now back to 2 Kg. 18—
V. 5: He trusted in the Lord God: none like him before or after.
V. 6: He clave to the Lord: he departed not from following Him.
V. 7: And the Lord was with him, and he prospered whithersoever he went
forth. And he rebelled against the king of Assyria, and served him not.
This prospering, and rebelling against Assyria would appear to apply to
the latter part of his reign, though doubtless it was his course and purpose
and desire from the beginning. The first time the Assyrian king came to
punish his rebellion, he submitted and paid an enormous tribute. We are not
told the reason—whether under pressure his faith failed, or whether the
people or his leading men would not support him in his resistance.
It does seem clear throughout the historical record, and from the writings
of Micah and Isaiah, that all the initiative for faith and resistance depended
on Hezekiah himself (with the encouragement of Isaiah and Micah), and
that there was little depth of faith in the generality of the people.
On the occasion of the first invasion, Shebna seems to have been the first
officer under the king—"over the house"—as we see in Isa. 22, and.he was
not a good or faithful man, as Isa. 22 reveals. It is possible he remained over
from the reign of Hezekiah's father, and that he was strongly entrenched.
On the later occasion, when Hezekiah successfully resisted, and held the
people with him, and the Assyrian host was destroyed, we find that the faithful
Eliakim has replaced Shebna as "over the household," as Isaiah had
foretold (22:19-21).
Vs. 9-12: The final carrying away of the northern kingdom of Israel into
captivity, by Assyria, and the complete termination of their kingdom. They
had, as a whole, scorned God's last merciful plea to them through Hezekiah.
88 Berean 343
They had seen Hezekiah's reforms, and how God had blessed him, but they
preferred destruction to wisdom and obedience.
In the natural course of things, Judah would have suffered the same fate at
the same time, but it is clear that Hezekiah's efforts and reforms and
mediation for the nation deferred the wrath of God, which had already very
strongly begun to be manifested.
V. 13: Eight years after the fall of Samaria, in Hezekiah's 14th year,
Sennacherib the king of Assyria came against Judah. Hezekiah had
inherited a kingdom already under tribute and vassalage to Assyria, for his
father had submitted to them.
Hezekiah may have accepted the situation at first, until he could reform
and rebuild the nation, so God would be with them. Or he may have rebelled
from the beginning and this may have been Assyria's first opportunity to
come against him in punishment.
It appears from Assyrian records that Sennacherib was not the supreme
ruler at this time, but his father Sargon, according to the most likely
chronology, but the term "king" was not so restrictively used as today, and
it did not necessarily mean the one supreme ruler. Very similarly, in Dan. 5,
Belshazzar is called the "king" of Babylon, though his father was still alive,
and was the chief ruler of the kingdom.
The Assyrian records that have been discovered in the past century or so
give a remarkable confirmation to the general historicalness and reality of
the Bible, though details are often hard to reconcile. Until .recent discoveries,
the Bible had been for 2000 years the only record of these events at all.
V. 14: Hezekiah submits to Assyria and pays tribute. The Bible says 300
talents of silver and 30 talents of gold. If the translations of the inscriptions
are correct, Sennacherib claims it was 800 of silver and 30 of gold—
remarkably similar, considering the normal lying and boasting of the
Assyrians. (Translators don't always agree on rendering the inscriptions).
Vs. 15-16: Hezekiah stripped all the treasures of the Temple to pay the
tribute. He is not condemned for it, and we do not know the circumstances. It
could hardly have been pleasing to God. Hezekiah's sickness occurred the
same year, and it appears that God soon after far more than made up all the
loss to him, for when the Babylonians visited him to congratulate him on his
miraculous recovery, he showed them all his treasures (Isa. 39:1-2).
V. 17: The king of Assyria sends a great host against Jerusalem.
From several considerations, there seems to be a break in time between
vs. 16 & 17, which, according to the most likely chronology, appears to be 12
years. For while v. 16 speaks of Hezekiah's submission and tribute (on the
earlier occasion), the section starting with v. 17 speaks all through of his
resistance and refusal to submit, and his miraculous deliverance.
It seems clear that between vs. 16 & 17 we must put his sickness and the
embassy from Babylon and the temporary uplifting of his pride and
presumption, and his soon-after repentance and humbling of himself, for in
the very sentence when God tells him he will add 15 years to his life (2 Kg.
20:6), He also tells him He will deliver Jerusalem from Assyria. This must
be after the occasion of submission and before the occasion of resistance.
The record beginning at v. 17 of ch. 18 tells of the deliverance and carries
the record in an unbroken line right through to the destruction of the
Assyrian host and the death of Sennacherib back in Assyria.
344 88 Berean
So following .. 16 of ch. 18, we go to ch. 20, the record of his sickness.
This begins, "In those days"—referring back indefinitely to some time
earlier, for ch. 19 goes right down to the death of Sennacherib, which was
nearly 20 years after the death of Hezekiah himself.
Furthermore, we are told in this chapter (20) that 15 years were added to
Hezekiah's life. He reigned 29 years, so we have to go back to his 14th year
for his sickness—the same ye#r the Assyrians first came and he paid tribute,
as recorded in 18:13-16. So beginning ch. 20—
V. 1: God said , "Set thine house in order for thou shalt die, and not live.'*
V. 3: And Hezekiah wept sore, and prayed not to die. Whether he was wise
in this request is hard to say. Certainly as a general rule it is best to submit
to the vastly superior wisdom and arrangements of God, rather that to seek
our own way. Who are we to know what is best? And certainly the son that
was born during the added 15 years was by his wickedness the direct cause of
Judah's final destruction (2 Kg. 23:26). And certainly Hezekiah's one great
failure occurred later, and as a direct consequence of his extension of life.
If his concern was for himself, it would seem far wiser to submit to God's
appointments. But if his concern was for his people, like Paul and Moses
under similar considerations, then at least we can sympathize. The fact that
God gave him assurance of deliverance from the oppression of Assyria right
together with the extension of his life (v. 6) would point in this direction and
indicate that this was probably why he did not want to die.
He doubtless realized the shallowness and precariousness of the people's
reformation and worship. He would realize there was much to be done if the
nation was to be preserved, and he would not want to leave his people as they
then were—under bondage and tribute to Assyria.
Truly he did fail after this, but also he did humble and recover himself, so
God's wrath was turned away, and he went on later to his greatest triumph
of faith—his defiance of the Assyrian host. In its consequent miraculous
destruction Judah was completely relieved of the Assyrian oppressor for
many years, and may have been permanently so had not Manasseh's
wickedness caused God to bring Assyria to carry him away captive.
**•
Hezekiah's life was extended 15 years. In Rabshakeh's appeal to the
people to submit to Assyria (2Kgs. 18:32), he said the king would carry them
away to a land like their own land. This was the Assyrian policy: Israel had
already been taken away, and so had a great number from Judah itself.
Clearly the Assyrians planned the end of the nation of Judah, and Hezekiah
could see this closing in on the land. But as a result of his faith and
resistance, we find that Judah enjoyed 105 more years of independence and
national life, from the year of Hezekiah's sickness (713 BC) to 608 BC, when
Pharaoh Necho carried king Jehoahaz captive and set up Jehoiakim as an
Egyptian vassal.
105 is 7 . 15; the nation had 7-fold the extension of life that Hezekiah had.
V. 8: Hezekiah asked for a sign. Why? Was this a lack of faith? And he was
given a sign—a tremendous sign—one of the great mysteries of Scripture
which people have pondered on ever since. In some way, God caused the
shadow on the sundial to go exactly 10 degrees backward, and He gave
Hezekiah choice beforehand whether it would be backward or forward.
88 Berean 345
Why such a tremendous sign for something that was going to happen in 3
days anyway? Couldn't Hezekiah just believe and wait?
Perhaps this reveals something to us about Hezekiah's faith that God knew
and Hezekiah realized. Faith is not an automatic thing: God's strength is
made perfect in weakness.
Hezekiah bore great responsibility for the nation. Their destiny and very
existence depended on what this one man did. The Assyrians are notorious
for their ruthless and wanton cruelty to their captives—especially to any
who had resisted them. It was customary to cut off the hands, feet, ears and
noses, and put out their eyes, or to impale them alive on sharp poles.
Clearly, for what he had to do in standing up to this power with only the
armor of faith, Hezekiah needed the strength of a tremendous sign. It wasn't
just getting well. It was the prodigious work that lay before him.
The very fact that he failed so soon after this when put to the test emphasizes
the need. It wasn't that his faith failed. He failed in the opposite
direction—presumption, self-sufficiency: his heart was lifted up. And the
sign was the indirect cause of his failure, for the ambassadors had come
because of his sickness and recovery, and to "enquire of the wonder that was
done in the land."
How hard it is for the flesh to keep a true and stable balance! But it was all
part of his training and development, out of which he at last successfully
came.
V. 12: Berodach (or Merodach) Baladan sends messengers and a present
to Hezekiah.
V. 13: And Hezekiah "hearkened unto them," and showed them everything
he had. What does it mean, he "hearkened unto them"? Clearly there was
something more to.it than a simple goodwill visit. Isaiah pointedly asked
Hezekiah, "What saith these men?" (v. 14).
Merodach-Baladan had a continuous history—before and after this time—
of revolt and sedition against Assyria, to which he was nominally subject. It
would seem here that his purpose was intrigue, and Hezekiah seems to have
been flattered and carried away.
Hezekiah's basic desire was freedom for his people from Assyria. Here
was a strong ally with a scheme for revolt. It would be easy for him to convince
himself that here was a provision from God.
But he did not seek divine counsel. If we are not careful to continually seek
God's guidance—in study of His Word and in prayer—we can let our desires,
very commendable as they may be, cause us to get involved in questionable
associations and activities by relying on our own wisdom and power. Of this
incident 2 Ch. 32:25 records—
"Therefore there was wrath upon him, and upon Judah and Jerusalem."
Note again how his action affected others beside himself. The specific
reason given for God's displeasure was that—
"He rendered not again according to the benefit done unto him, for
his heart was lifted up."
Apparently, like Moses, he for the time being forgot his complete
dependence upon God, and was carried away by the natural pride and selfsufficiency
of the flesh. Mercifully, Isaiah was sent immediately to rebuke
346 88 Berean
him back to wisdom and humility and faithful dependence. Deliverance
from the Assyrian yoke was not to come by human scheming or by the pridearousing
arm of the flesh.
Isaiah—in saying that all Judah's wealth, and Hezekiah's own descendants,
should be taken captive to Babylon—does not specifically say it was
because of Hezekiah's display of pride. But he does make it very clear that
material things are very transitory and nothing to build pride on, and also
that Babylon would be a very dangerous ally, and would replace Assyria as
the oppressor.
Hezekiah immediately humbled himself, and recognized his error, and so
did the inhabitants of Jerusalem (so, clearly, they were involved with him).
And he was given assurance (V. 19) there should be—
"Peace and truth in his days."
We note "peace AND truth." TTiere cannot be peace without truth.
Hezekiah's whole course before God was a sincere endeavor to serve Him in
TRUTH, and when he humbled himself he determined to follow truth, and
not allow pride to deceive him again.
This concludes 2 Kg. 20 (except the final summary
of vs. 20-21), and brings us back to 2 Kg. 18:17.
The Assyrians have invaded the land again, and this time Hezekiah is not
paying tribute but putting his faith in God, and defying them. It is clearly a
different and later occasion from vs. 13-16, where he bought them off.
The Bible does not give any date for this invasion, but from Assyrian
records it appears to have been 12 years later, in Hezekiah's 26th year, in 701
BC, near the end of his reign. In the intervening 12 years, God had prospered
Hezekiah greatly.
Rabshakeh's words (2 Kgs. 18:19-25 & 28-35) make 2 things clear that
distinguish this invasion from the previous one—
1. Hezekiah was in defiance and not submitting and paying tribute.
2. The purpose this time was not tribute, but destruction of the nation (v.
25) and deportation of the people (v. 32).
Rabshakeh's speech is very clever, and he makes 5 strong points that
would be a great test of his hearers' faith:—
1. (v. 21): He points out that Egypt, their only possible natural ally, was
both weak and undependable—a bruised reed which pierced the hand of him
that leaned on it for support. Isaiah had publicly said much in warning
against dependence upon Egypt, and doubtless the Assyrians were aware of
this, for they show a remarkable familiarity with Judah's internal affairs.
(Espionage and intelligence has always been the lifeblood of successful
war). Isaiah had said—
"They shall be ashamed of Egypt their glory . . whither shall we
flee for help to be delivered from the king of Assyria?" (20:5-6).
Similarly, over 100 years later, the Babylonians were aware of Jeremiah's
prophecies and exhortations to his people to submit, and they used them in
their psychological warfare against Judah.
2. (v. 22): Rabshakeh points out that Hezekiah had removed all the high
places throughout the land. To many, perhaps most, of the people, this would
be removing the visible aspects of their worship, and rejecting their God.
88 Berean 347
Again we note Rabshakeh's knowledge of Judah's affairs, and his clever use
of that knowledge.
3. (v. 23): He vividly exposes and emphasizes the military weakness oi
Hezekiah and focuses attention on his own vast military resources by the
challenge that he will supply 2000 horses if Hezekiah can furnish riders.
Hezekiah's inability to meet this challenge would manifest to all the people
how hopeless his condition naturally was. It would also, a little later, emphasize
the miraculousness of the deliverance.
4. (v. 25): Rabshakeh says God had told him to come against Judah to
punish it. (And he is actually familiar with and uses the divine Name, Yahweh.
We notice later he is able to speak Hebrew).
This point would have a disturbing and discouraging effect on those most
likely to support Hezekiah: those sincere ones who realized the nation's
wickedness and the call for God's judgment. Here again, Rabshakeh
manifests an apparent knowledge of Isaiah's prophecies, for Isaiah had said
to Ahaz, Hezekiah's father (7:17)—
"Yahweh shall bring upon thee the king of Assyria."
There would, therefore, be much doubting and searching of heart: If this is
truly God's doing, should we resist?
5. (v. 33): His final point: "Have any gods of any lands been able to deliver
their people from Assyria?" If Assyria was stronger than the combined gods
of all the other nations, how could little Judah and its God stop them?
But here was where the Assyrians, with their cleverness of argument,
went too far and destroyed themselves. They directly challenged the God of
Israel. Furthermore, the king of Assyria himself put this last point—their
key point, their basic challenge—into writing, and messengers came again
from the king of Assyria with it in a letter (2 Kg. 19:9-14). And Hezekiah took
this letter of blasphemy and spread it before the Lord in the Temple.
The consequence was the miraculous destruction of 185,000 of the enemy in
1 night. And we learn from 2 Chr. 32:21 that it was ALL the mighty men of
valor, and the leaders, and the captains—his whole trained officer corps—
and not just plain soldiers that could soon be replaced. This would break the
back of the Assyrian power for many years.
This appears to have been about 3 years before Hezekiah's death. He had
at last, by his faith, delivered his people from the enemy. This typical
Messiah had gone to the gates of the grave (Isa. 38:10-14), and had come
again the THIRD DAY (2 Kgs 20:5) to the House of the Lord, and at last in
renewed strength had "become the peace when the Assyrian came into the
land" (Mic. 5:5).
"And Hezekiah slept with his fathers, and they buried him in the
chiefest of the sepulchres of the sons of David, and all Judah and the
inhabitants of Jerusalem did him honor at his death...
"And Manasseh his son reigned in his stead/*
And with Manasseh began all over again the wickedness and
abominations, and consequent oppression of the cruel Assyrian power, and
at last the complete destruction of the nation and desolation of the land.
"Give me understanding, and I shall keep Thy Law."
348 88 Berean
Lovers of Pleasure
BY BROTHER OSCAR BEAUCHAMP
ffIn the last days . . lovers of pleasure more than lovers
of God . . Having a form of godliness, but
denying the power thereof"—2 Tim. 3:3
The following article, written 34 years ago, is an illustration of the accuracy of
the prophetic Word, indicative of the nearness of the Master's appearing.
Human morals were at a low when this was written; how much more so in the
intervening years.
Moses recorded of Noah's age just before the flood,
"Every imagination of the thoughts of man's heart was only evil continually"
— Yahweh said, "I will destroy man whom I have created from the face of the
earth" ~ "My spirit shall not always strive with man, for that he L· flesh; yet
his days shall be an hundred and twenty years."
It is well over 120 years since the rays of Truth shone in Elpis Israel (1850);
remember therefore, "our salvation is nearer than when we first believed." We
exhort therefore that we each consider our own lives in relation to Moses'
words by the Spirit, the voice of the Apostles of our Lord and Savior, of bro.
Thomas and the writer of the following article.
The world around us is completely absorbed with pleasure seeking, recreation,
sports, self-indulgence, and personally fulfilling the desires of their fleshly
instincts. Let us recollect that we are constituted of the same Adamic foundation
of sin, that the spirit that dwells in us 'lusteth to envy' (covet -— want —
crave), which as Paul declares is "IDOLATRY", and that such shall not inherit
the Kingdom of God.
We are warned against 'making provision for the fulfilling of the lusts of the
flesh.' Making provision implies to 'exercise the mind beforehand in serving
the flesh.' We are by contrast exhorted to walk honestly, not in rioting (Komas
— carousel — letting loose—to be outstretched, — our word 'comotose', to be
unconscious, is derived from this word), and drunkenness, not in chambering
and wantonness, not in strife and envying, BUT PUT ON the Lord Jesus Christ.
We must therefore, to assure our acceptance before him, walk in his steps,
walk with him though unseen, as an example of good works, that others may
behold, for Yahweh takes notice daily of our actions.
The Greek games, "OLYMPICS", have again rivetted the world's attention.
These were designed to draw the world's population together in peaceful
competition. Yahweh on the contrary has decreed otherwise, for wars are
determined to the end of this age. Therefore the brethren and sisters of Christ
should avoid any association with the world's activities and pastimes. Rather
should they concentrate all their energies toward the spiritual "STEPHANOS",
coronal wreath. Meanwhile let all,
"Press toward the mark for the prize of the high calling of God in Christ
Jesus" (Phil. 3:14).
With the same exhortation we should ever be conscious of the duty of
directing our younger ones in the nurture and admonition of the Lord; that they
may early learn to contend for the faith delivered unto us by the Lord and
Savior, through the efforts and unselfish devotion of our pioneer brethren 100
years ago.
The Apostle Jude exhorted that 'we should "earnestly contended" for the
faith once delivered to the saints' (Jude 3). The Greek word is epagonizesthai'
and signifies 'super agony'. This is an illustration of the supreme efforts exerted
by the Greek athletes in the Olympian Games. Luke used the same root
word in describing the agony experienced by the Master, the night before his
crucifixion. He was our example, our respresentative of the way we should
agonize toward the Kingdom of God. The prize is for those who enter the race
with the same wholehearted determination to receive the crown of life.
— E.F.H.
88 Berean 349
IN LISTING the causes which were to bring about the
great departure from the Faith, the Apostle Paul, in 2 Tim.
3:4, foretold that these corrupters of the Truth would be
fflovers of pleasure, more than lovers of God."
It is significant that the era which was to witness the
great apostasy was an era in which sports, games, theatricals
and all forms of public entertainment probably reached its
peak in ancient times, and has never been exceeded until
modern times.
Many of the sports engaged in today are patterned after
and receive their names from sports engaged in by the
Greeks and Romans. It is also significant that this era is
outstanding as being one of the most immoral and corrupt
epochs in human history. And without a doubt, the love of
ease and pleasure was one of the chief contributing factors
in the fall of Grecian and Roman civilization.
The Apostle Paul contrasts the contest waged by the
disciple of Christ with the contenders in the games—
"Now they do it to obtain a corruptible crown; but we
an incorruptible" (1 Cor. 9:25).
Which illustrates the folly and waste of time and energy
spent in obtaining something of little or no value, when
there is an eternal crown of life to be won by "running" for
Him who can, and will, give one this incorruptible reward.
Unquestionably Paul's prophecy of the great apostasy
from the Faith during the first centuries after Christ also
indicates that similar conditions were to exist in the frlast
days" of the present era, when once again "perilous times"
for the few lovers of the Truth would prevail, and love of
godless pleasures be one of the causes of the final apostasy.
Not a converted world, but a world revelling in its
own fleshly desires and pleasures, oblivious of coming doom,
is the word-picture drawn by Christ and His apostles. In
Matt. 24:38-39 the Savior describes a generation absorbed in
its pleasures and selfish desires, (t eating and drinking," scorning
impending judgment as in the days of Noah.
In Luke 21.34 the Lord left a warning to his disciples
lest they be led away by this flood of fleshly pleasures—
"Take heed to yourselves, lest at any time your hearts
be overcharged with surfeiting and drunkenness, and the
cares of this life, so that day come upon you unawares."
What words could better describe the world today? A
world so completely absorbed in the quest for wealth and
pleasure and the cares of life—a world so involved in gratifying
the 'lust of the flesh, the lust of the eye and the pride
of life" as to have little or no time for spiritual things.
Our Lord well knew that his followers in this time of the
end would not be immune to the allurement of worldly
pleasure which he foresaw would engulf the world of the
ungodly, and that it would take earnest prayer, faith and
endurance to lead a life of holiness in the midst of a gen350 88 Berean
eration drunk with godless pleasure and unbridled indulgence
in the works of the flesh.
***
THE LOVERS of pleasure not only scoff at the idea
that popular sports and entertainment is harmful, but boast
of its great "benefits" in the way of healthful exercise,
diversion and recreation, which doubtless sounds convincing
to those who have little or no interest in its effect
upon the moral and spiritual life of the people. The Apostle
Paul doubtless anticipated such thoughts even among the
disciples when he said in 1 Tim. 4:7-8—
"Have nothing to do with godless and silly myths. TRAIN
YOURSELF IN GODLINESS; for while bodily exercise is
of some value, godliness is of value in EVERY WAY, as
it holds promise for the present life, and also of the life
to come" (RVS).
The most miserable and discontented people are those ivho
seek happiness and contentment in gratifying the lusts of
the flesh and imagine that they can find happiness in pleasure
which cannot satisfy, but only calls for more.
All thinking people are alarmed at the increase of godlessness,
crime and immorality, but the most alarming aspect
of all is the utter stupidity of those who seek a remedy. True,
there are many who say that a return to divine principles
is the remedy, which is true; but at the same time they are
blind to the fact that a people satiated with pleasure, their
minds stupefied with worldly entertainment and their affections
set upon these things, are almost, if not totally,
impervious to divine teaching.
We are told by the wise of the world (and, sadly, by
some who should be wiser), that the best way to keep
youth from turning to crime and immorality is to give them
more and more pleasure. The results speak for themselves.
Never in history has youth been pampered, coddled and
given so much pleasure and entertainment as during the
present era, yet juvenile delinquency has reached sufch
alarming stages as to frighten even the most optimistic.
But the alarming increase in crime and immorality
throughout the world is by no means confined to youth. It
is general, and as more and more lustful pleasures are made
available, crime and immorality increase accordingly. The
modern crime picture is one that should cause the lovers
of pleasure to stop and think, but, like all wishful thinkers,
they are blind to the real cause. During the past year more
than one and a half million major crimes were committed.
Serious crime increased 9% in I960 over 1959, adoording to
J. Edgar Hoover, who reports that the crime rate is increasing
4 times as quickly as the population. Juvenile delinquency
has doubled since 1948, he says.
Thirty billion dollars a year are spent on godless sports
and entertainment. The sports celebrity, the movie star, the
comedian and all types of entertainers, are the chief objects
88 Berean 351
of adoration and esteem, though morally they may be little
better than degenerates, just so they can satisfy for a little
while the craving for entertainment. This evil influence
seriously threatens the brotherhood itself.
To the spiritually enlightened the baneful effects of the
modern craze for pleasure is readily apparent. It creates a
spirit of care-free carelessness; it sears the mind against
sober things, especially divine things; it never satisfies; it
leads to covetousness and craving of wealth, which they
feel that they must obtain by any means, thus often leading
to crime; it creates flippancy and shallow-mindedness, a
taste for nonsense and everything contrary to divine teaching
and common sense.
"O man of God, FLEE THESE THINGS!"
The churches, having given up trying to reform the world
and mold them to the pattern of former religious teaching,
are now busily engaged in conforming the church to the
ways of the world, and introducing entertainment of purely
worldly type in order to entice them to join the church.
A generation has grown up schooled in the modern
idea that it is their privilege and their right to indulge the
desires and passions to the fullest extent. Moral principles,
if any, are based upon human ideas and according to human
desires, easily adjusted to suit every wish and whim of a
pleasure-mad crowd.
True there is much lip-service to God, and it is even becoming
fashionable now. But lip service it is, while His
holy law they scorn in every way that it conflicts with their
pleasures. It is a "FORM of godliness, but denying the
POWER thereof;" a religion fashioned, not according
to divine teaching, but after the fashion of paganism.
In every age and generation, among every people, when
they become absorbed in pleasure, they forget God; when
they forget God, they rapidly degenerate into crime and
immorality and every lust of the flesh.
Such as these scorn divine teaching; for it is contrary
to their heart's desire, and they despise those who would
teach them to forsake their pleasure and turn to wisdom.
If they take any interest in religion, it must not interfere
with their pleasure. Human nature has not changed. Human
beings do the same thing under the same circumstances and
obtain the same results. In Job 21:12-14, "lovers of pleasure
more than lovers of God" are described in this way—
"They take the timbrel and the harp, and rejoice at the
sound of the organ. They spend their days in mirth, and
in a moment go down to the grave.
"Therefore they say unto God, Depart from us; for we desire
not tine knowledge of Thy ways.
Scoffers deride those of today who point out the common
trend toward utter godlessness, and try to make it appear
that such protests come only from those who are old-fashion352 88 Berean
ed and fogy. Such ideas are but "willing ignorance" and
wishful thinking. The facts speak for themselves.
// is utterly incompatible with the spirit of Christ for
brethren and sisters to meet together and spend the time in
sports, nonsensical games and various amusements, so that
their gatherings could not be distinguished from the world.
Yet, sad to say, this very thing happens regularly in certain
groups of professed Christadelphians; and woe to him
who dares to raise his voice against it.
THE CHIEF PLEASURE OF THE DISCIPLE OF CHRIST
IS TO DRINK DEEPLY OF HIS WORD; to meet with those
who love the Word and "speak often one to another" upon
it; to worship together with those of like precious faith, rejoicing
in the hope of eternal life. Note some examples—
Jer. 15:17—"Thy words were found, and I did eat them;
and Thy Word was unto me the rejoicing of mine heart."
Psa. 122:1—"I was glad when they said unto me, Let us
go into the house of the Lord."
Col. 3:16—"Let the word of Christ dwell in you richly in
all wisdom; teaching and admonishing one another in psalms
and hymns and spiritual songs, singing with grace in your
hearts to the Lord."
Godliness, holiness and righteousness are not developed in
an atmosphere of levity, pleasure and revelry.
Fulfilling Prophecy BY BROTHER JOHN THOMAS
(Brother Thomas wrote in the Herald of the Kingdom and Age to
Come in March, 1851, the following "signs of the times" because of the
turbulent conditions in Europe at that time. These signs, though designed
for a generation 136 years ago are as pertinent for our consideration
as they were then.
Some of the startling things which were transpiring, and which
brother Thomas envisioned were yet to transpire, should stir us up to a
fuller understanding of the prophetic declarations and an awareness of
the imminence of the coming of the Lord. The activity of the Papacy
in the behind the scenes operation at that time, is again witnessed in
the travelling of the current Pope, John Paul II. The anticipated removal
of the temporal power of the Pope and the restriction of his domain
to the Vatican has indeed come to pass; and brought about that
prophetic utterance "The False Prophet" condition, which has existed
in Rome since 1868/1870.
While Europe's political face has changed, the same evidence of iron
and clay elements of the 10 toes is still very apparent.
The "Peace and Safety Cry," so evident in our day, is no different
than has appeared since brother Thomas wrote this article.
The whole European structure, including the Middle East, was moving
inexorably toward the return of the Jew to Palestine, the clearest
sign of our age that the fulfillment of the Divine purposes is fast drawing
in.)
88Berean 353
The political aspect of affairs in the prophetic world is becoming
more and more threatening every day. By the prophetic
world, we mean, that civil and ecclesiastical constitution
of things which obtains upon the area of the Roman Empire,
old and new; whose revolutions and final destiny are noted in
the scriptures of truth. The German and Italian questions,
created by the revolutions of 1848; the Eastern question, and
the French presidential election ot 1852,* are all questions
pregnant with trouble for Europe and the East.
Austria, the iSultan, and the Pope are destined by their
crooked policy to embroil the world. These are the three
Daemons (daimonion) whose "unclean spirits like frogs" are
to go forth to the kings of the earth, and of the whole empire,
to stir them up to war by their accursed diplomacy.
Austria has been in time past, and is now performing her mission
faithfully at the Dresden conference. She carries things
there with a high hand, and strengthened for a time by Russia,
forgets herself. She grasps at dominion from the Baltic
to the Mediterranean, and by her ambition stirs up the
French to jealousy.
The parcelling out of Britain into papal bishopricks has
excited the church-clergy and a portion of the people to
great wrath.** This papalizing the English territory is styled
"papal aggression." It is the working of the unclean spirit of
the False Prophet in England. It has already produced a
political effect. It has broken up the Russell Administration
which has held office for so many years. Lord John Russell
took his stand against "papal aggression," by which he lost
the support of the Catholic liberals, who conjoining with the
anti-Free-Traders, have formed a majority against the ministry
and necessitates his lordship's resignation.
A new administration with a new policy may set the
* Louis Napoleon, rather than wait for the election, seized power and
established himself as Emperor, Napoleon III, a coup which most of
Europe's governments despised, including Britain's Queen Victoria.
Two years later Britain had to enlist this French government in war
against Russian aggression in the Mid-East, which led to the terrible
Crimean War.
••What a change in Britain's outlook in relation to the Papacy at present,
as we see England's Cardinal Runncie bowing and scraping to
Catholic overtures, and other dignitaries following suit there and
around the world. The compilers of the Authorized Version of the
Bible in 1611, called the Papacy, "THE MAN OF SIN" and declared
that "the Word" published in the Common tongue "would give the
false system in Rome a blow which should not be healed."
354 88 Berean
POLITICAL EVENTS IN EUROPE IN 1848
AT THE TIME BRO. THOMAS WROTE THESE SIGNS
(Numbers Keyed to Map)
1. German and Italian Questions, created by the Revolutions in 1848, the Eastern
Question, and the French Presidential election of 1852, were events pregnant with
trouble for Europe and the East.
2. With Revolutions and individual freedoms thus obtained throughout Europe,
"The Peace and Safety Cry" was everywhere manifesting itself.
3. Parcelling out of Britain into Catholic Bishopricks was exciting the churchclergy
and a portion of the people to great indignation. This plan caused the
downfall of the John Russell British Ministry, because he vigorously opposed any
Catholic Church influence in the British Isles.
4. Austria, the Sultan (of Turkey), the Pope, destined by their crooked policies to
embroil the European nations, and thus trouble is spread around the world.
5. War between Turkey and Egypt brewing at the time. This finally led to France
and Britain moving into Egypt, with England remaining against her declared
policy. These events led to the fulfilment of Isa. 43, the "ransom" given to Britain
for their future work in opening up Palestine (an event brought about by World
War I), that the way was made for the Jews to return to their homeland, and
prepare the scene for the return of Christ and the Saints to set up the Kingdom of
God (Rev. 16).
world on fire. Lord John and his colleagues are not the men
for the coming crisis; therefore providence has set-them aside
to make room for fitter tools. The position of their successors
will be extremely difficult. How they will extricate
themselves remains to be seen. This is certain, however, that
no present good can result from a policy which makes "the
times," and which originates in papal, tory, and clerical antagonisms.
If Britain were one of the Ten Horns of the
Beast, the attempt to papalize its territory by the Pope
88 Berean 355
would not have caused such ministerial hostility, and such an
outcry in all the land.
Tfte Sultan is preparing trouble for himself by his jealousy
POLITICAL EVENTS IN EUROPE AND THE MIDDLE EAST AT PRESENT IN
HARMONY WITH PROPHECY AND THE ANTICIPATIONS OF BRO. THOMAS,
EXPRESSED IN ELPIS ISRAEL AND ALL HIS WRITINGS
(Numbers Keyed to Map)
1. Catholic influence still divides and upsets Irish and British policies, creating
revolutions and anarchy daily.
2. Europe broken up by continual wars from 1848, and as foreseen by bro.
Thomas. It is now being reunited by Russian and Catholic policies. "The Iron
Curtain" is a mark of Russian advancement, as she is becoming "Gog" of the land
of "Magog" and the "King of the North" (Eze. 38, Dan. 11).
3. Papal states lost to the power of the Pope, but new Papal policy of European
unity, and world-wide ecclesiastical harmony is designed to prepare the resurrection
of the European "Two-Horned Beast."
4. Turkey (the River Euphrates), has "dried up" making way for the coming of
"the Sun of Righteousness", and the final struggle of nations against the will of God
in "the Battle of Armageddon."
5. Afghanistan, supported by Britain and France against the encroachments of
Russia at the time of Dr. Tnomas, and in succeeding years, has recently been
absorbed into the sphere of Russian control, as she moves relently toward her goal
of Mid-East conquest.
6. Palestine liberated from the yoke of centuries, by the occupation under
General Allenby in 1917, and the birth of the Balfour Declaration of the Land
being given to the Jew as a homeland.
7. South Yemen, which includes the fortress of Aden, now in the hands of Russianinfluenced people.
8. Ethiopia — Long a supporter of the British and USA, now ruled by proRussian influences.
9. Libya — Site of USA and Western interests, including oil development, and
strategic air bases, now ruled by the radical Russian puppet Kadaffie.
356 88 Berean
of Egypt. The latter is increasing its military and naval forces
in spite of remonstrances from Constantinople. War seems
imminent. Should it break out, the Turkish empire will be
the sufferer, and the Land of Israel come into view. Great
has been the cry of "peace and safety" among the visionary
for the last two or three years. But peace and safety to the
world there is none, but destruction, sudden destruction, and
that without remedy, at the doors.
Peace is not God's order of the day. The sword must be
unsheathed. The Austrian empire must be destroyed; the
Roman False Prophet must be uncrowned; the Turkish dominion
must be dried up; Russia must reconstitute the Dragon
empire of the East and West; Egypt and Persia must be
subjected to the Autocrat; Jerusalem must fall before him;
and he and his hosts must also fall upon the mountains of
Israel, smitten by the Stone, which shall grind him to powder
—all these things must come to pass ere all nations shall be
blessed in Abraham and his seed in the Age to Come (Ezek.
38:1-6, 16-23; Dan. 11:40-45).
One Hundred Years AgO (Continued from page 360)
Holy Land Samples — Bro. Gee sends more samples of otto of bay,
myrtle and peppermint; also samples of pure honey and bees wax.
He also sends an excellent photograph of Mr. Oliphant, and a small
one of the arrival of the bee stores, etc. The photographs, together
with views of many places in Palestine will be mounted in a book,
which will be on view in the office, so that the brethren and sisters
can have a preliminary look, as it were, at the land the Lord their
God careth for.
CONTINUED also this month was the next installment of the report of bro. and
sis. Roberts', "Visit to the United States and Canada." In many of the incidents,
bro. Roberts made a point of bringing in various aspects of the Truth. One
interesting event was as follows —
At the close of one of the lectures an intellectual looking man
presented himself before me and asked if I knew him, at the same
time slipping into my hand $50. I recognized him as a brother to
whom I had lent that sum of money nearly 20 years ago. The
money I had never expected to see again, according to the usual
fate of money lent. Its return was quite gratifying, but, alas, the
heart that owned the hand that handed back the money had
changed in the interval. The brother had fallen away from faith and
hope, and was now a confessed agnostic. I'd rather had lost the
money and kept the brother; but so it was.
Bro. Roberts continued his report of his travels and observations —
Having completed arrangements, sis. Roberts and I left New York
on Monday morning, July 16th for a journey of over 400 miles to
Buffalo by the Delaware and Lackawanna railroad. The route lies
through the State of New York, and is one of the most beautiful in
88 Berean 357
the Union. Buffalo lies at the extreme eastern end of Lake Erie, just
before it narrows into the tempestuous channel which empties the
waters of the lake over the falls at Niagara into Lake Ontario. It is a
large and flourishing commercial centre, but like most cities of the
States offers but a poor field for the seed of the Kingdom.
Having arrived at Buffalo and visiting some of the brethren, bro. and sis.
Roberts were taken to Niagara Falls to witness the wonders of creation in the
falls, gorge, and whirlpool. Afterwards, they resumed their journey to Toronto,
Canada. On this part of their journey bro. Roberts commented —
Toronto is a large and growing city with over 100,000 inhabitants.
Here arrangements had been made for two lectures. It was stated
(and seemed true) that Toronto was a good field for the Truth, on
account of the people compared with most other towns on the
American continent; but there has been a lack of favouring circumstances.
The Truth has had a slight footing in the place for over 30
years, but growth has been impeded by apostacy and internal strife.
Bro. Roberts than revealed that a rupture had occurred in the ecclesia on the
subject of 'immortal emergence/ He called a meeting of the ecclesia and
presented the Truth on the matter. It appears that most accepted the propositions
presented by bro. Roberts and reunion proceeded on that basis. Bro.
Roberts hoped that the few desenters would eventually fall in line with the
Truth. The remaining part of the report, to be continued next month, contained
a good treatise on the subject as taught in the Scriptures.
(Bro. Roberts comments were based on the events that transpired as he
travelled among the brethren and sisters. His observations are of interest in the
light of how the Truth was accepted in various communities and the struggle
that transpired to keep that truth pure. As the scriptures indicate, some ground
is more fruitful than others, but still the effort must be made to keep the Truth
shining clear and bright. Bro. Roberts, as with many others, spent their lives
dedicated to their high and holy calling. It is an excellent lesson for us to
consider carefully the labours of the many faithful brethren and sisters who
have struggled during their day of probation. How do our activites stand up
against theirs?)
***
WE find also in this month of the Chhstadelphian a further article from the pen
of bro. Sulley. The article was entitled, "The Temple of Ezekiel's prophecy:
Short Articles by bro. Sulley, in Amplification of the Subject." His opening
remarks indicated the purpose of the article —
Interest in the question propounded many years ago, viz., "Who is
the Prince of Ezekiel?" has rather been increased than diminished
by the publication of "The Temple of Ezekiel's Prophecy." So far as
it goes, this question was admirably answered in a short article upon
the subject by a sister, which appeared in the Chnstadelphian for
May, 1874. An extract from that article appears in the book, 'Ezekiel's
Temple'. For the benefit of those who have not a copy of the
book, a portion of the article is reproduced.
(Bro. Sulley's book created much interest in this beautiful subject of the Temple.
As we peruse his book, which we should do as one of the Truth's vital
writings), let our minds ascend to the beauties of that future age when all
mankind will be in subjection to the Son of Righteousness when the Temple is
constructed on the mountains of Israel. For those who desire a place in God's
Kingdom, they will read and study this book with desire to learn what has been
divinely revealed.)
***
IN the section, The Chnstadelphian Fellow-Labourer the following items were
addressed —
The Truth's Witnesses: Job; Answers to Correspondents; The
Promised Land: Palestine for the Jews; Bible Ages Classified; Bible
Fathers; The First Man; Autobiograhical Reminiscences; Everyday
Proverbs; Sin Bearing; Biblical Miscellanea; Animal Creation; Confessions
of Faith.
358 88 Berean
IN his 'Editorial' comments, bro. Roberts stated —
Another twelve months has elapsed since subscribers were called
upon to renew the annual subscriptions by the aid of which the
Christadelphian is published from month to month and year to year.
The period has been one of change and improvement. The Christadelphian
has been practically doubled in size, without any increase in
price, and is now published, not only without profit, but at an
absolute loss.
Those who wish the visits of the Christadelphian continued must
remit the usual amount of subscription, with the addition of the
increased amount of postage caused by the enlargement. The Chnstadelphian
was enlarged after subscription last year. Some sent the
extra postage afterwards. This year we provide for it in the subscription
price. To those who have not sent the current year's extra
postage, we make a present of it.
***
DIFFERENT Bible Lectures —
"Our Watching, Fighting, and Waiting for the Coming Day"
"The Doctrine of the Atonement"
"Jesus Christ as the Mediator Between God and Man"
"The Doctrine of the Natural Immortality of the Soul"
"Resurrection of the Dead — The Foundation of our Hope and
the Keystone of Christadelphianism"
"Peter's Key"
"The Broad and Narrow Way Contrasted"
"The Gospel of Christianity in Contrast with Terrorism of
Popular Tradition"
"Covenant with David"
"Does the Bible Teach the Destruction of the Earth by Fire?"
"Can it be that the Kingdom of God is Within You?"
"The Trinity"
"Is Death the Gate to Endless Joy?"
"Christ — The King of the Kingdom"
"The World's Outlook"
"Israel's Prophets"
"The World's Saturday Night"
September Answers — "Cast"
1. Salutation (Lk. 1:29)
2. Bondwoman (Gen. 21:10)
3. Tables (Ex. 32; 19)
4. Salt (2 Kgs. 2:21)
5. Household (Neh. 13:8)
6. Pit (Gen. 37:22)
7. Feet (Job 18:8)
8. U p (Prov. 16:33)
9. Care (1 Pet. 5:7)
10. Wife (Gen. 39:7)
11. Good (Hos. 8:3)
12. Calf (Ex. 32:24)
13. Beam (Matt. 7:5)
14. River (Ex. 1:22)
15. Scorner (Prov. 22:10)
16. Altar (Judg. 6:30)
88 Berean
17. Stones (Jos. 10:11)
18. Pur (Est. 3:7)
19. Potter (Zech. 11:13)
20. Rod (Ex. 7:9)
21. Bread (Matt. 15:26)
22. Vesture (Psa. 22:18)
23. Imaginations (2 Cor. 10:5)
24. Millstone (Judg. 9:53)
25. Bread (Ecc. 11:1)
26. Down (Psa. 42:5)
27. Bad (Matt. 13:48)
28. Chariots (Ex. 15:4)
29. Pearl (Matt. 7:6)
30. Burden (Psa. 55:22)
31. Jawbone (Judg. 15:17)
32. Dead (Isa. 26:19)
S3. People {Psa. 94:14)
34. Edom (Psa. 60:«)
35. Lots (Lev. 16:8)
36. Javelin (1 Sam. 18:1)
37. Unprofitable (Matt. 25:30)
38. Slothfulness (Prov. 19:15)
39. Vessels (2 Kgs. 7:15)
40. Comforteth (2 Cor. 7:6)
41. Dust (2 Sam. 16:13)
42. Chest (2 Chr. 24:10)
43. Law (Neh. 9:26)
44. Faith (1 Tim. 5:12)
45. Love ( l j n . 4:18)
46. Darkness (Rom. 13:12)
47. Destroyed (2 Cor. 4:9)
48. Iron (2 Kgs. 6:6)
49. Confidence (Heb. 10:35)
50. Mantled Kgs. 19:19)
359
One Hundred Years Ago ap....., October, me
UNDER the "Notes" sections, we find the following information —
Second Edition of The Temple of Ezekiel's Prophecy' — A second
edition will be published if sufficient orders are sent to justify its
issue. Those intending to subscribe should write to bro. H. Sulley,
Architect, Nottingham.
Photographs — Since bro. Roberts' mention of these in his account
of his visit to the States, bro. Mitchell, N. S., has sent a supply to the
office, where brethren and sisters who desire them may have them
at Is. each. They may also be had from bro. Mitchell direct at 25
cents each. (Continued on page 357)
BIBLE PUZZLE-"BOTH"
1. Eyes of them both were . . .
2 were written on both their sides
3. A . . . of fire, & horses of fire
4. Both the . . . were of one measure
5.1 will both lay me down in . . . 8c sleep
6. Both the singers and . . . kept ward
of God
7. Both these kings hearts shall be to do . . .
8. Destroy both soul & . . . in hell
9 . 1 will both search my ..., 8c seek them out
10. Let both ... together until harvest
11. Both daughters o f . . . were with child
12. Both that altar 8c... he broke down
13. They were both ... before God, walking in
all commandments
14. Smote . . . of Egypt, both man and beast
15. Both young men 8c... old men & children
16. Good man should both hope & . . . wait
17 David that he is both dead & buried
18. Burnt up both shocks 8c standing ...
19. New wine into new bottles 8c bom are . . .
20. There shall be . . . of dead, both just 8c
unjust
21. Neither is there any . . . betwixt
22. Both rising up . . . 8c sending them
23. Know both how to be . . . & now to abound
24. By sound doctrine to both exhort,
convince...
25. The . . . & the light are both alike to thee
26. Anchor of soul both sure & . . .
27. Both with signs 8c...
28. Mahlon & . . . died also, both of them
29. Host compassed the . . . both with horses 8c
chariots
30. So can no . . . both yield salt water 8c fresh
31. Exercised to discern both good & . . .
32. Both seen him & it is he t h a t . . .
33. Bro. beloved, both in . . . & in Lord
34. Slay both man 8c...
35. Into water both Philip & . . .
36. With us are both . . . 8c very aged men
37. Jesus began both to do & to . . .
38. T o him be . . . both now & forever
39. Thy servant slew both lion & . . .
40. Sprinkled both ... & all people
41. God worketh in you both to . . . & to do
42 was lame on both feet
43. Wise man's heart discerneth both ...
8c judgement
44. Both out of Law of Moses; & out o f . . .
45. Stone is heavy; sand weighty; but a . . .
wrath heavier than both
46. Liftcth up both bright sword & . . . spear
47. Dav o f Lord cometn, cruel both with wrath
8c fierce ...
18. Both hands full with ... & vexation
19. Land thou abhorrest shall be forsaken of
both h e r . . .
50. Mighty men could use both r i g h t . . . & left
Abased
Anger
Bear
Body
Book
Chariot
Cherubim
Chilion
City
Corn
Darkness
Daysman
Early
Eunuch
Evil
Flesh
Firstborn
Fool's
Fountain
Gainsayers
Glittering
Glory
Grey headed
Grow
Hand
High place
Kings
Lot
Maidens
Mephibosheth
Mischief
Opened
Patriarch
Peace
Porters
Preserved
Prophets
Quietly
Resurrection
Righteous
Sheep
Steadfast
Tables
Talketh
Teach
Time
Travail
Will
Woman
Wonders
$5.00 U.S. per year (only for those who desire to pay — tree io others) Printed in the
USA
Australia subs to bro. Ray Hodges, 2 Emily St., Esperance, W. Australia 6450
USA subs to bro. Max McLaren, 8008 Junius Street, Houston, Texas, USA 77012
British and Canadian subs, etc., to bro. David Clubb, 42 Oneida Rd., London, Ontario,
Canada N5V 2X1
360 88 Berean
VOL 77, NO. 11, ISSUE 791 NOVEMBER, 1988
The Berean
Christadelphian
A monthly magazine devoted wholly to the exposition and defense
of the Faith once for all delivered to the Saints, with the object of
helping to make ready a People prepared for the coming of the
lord. Opposed to the unscriptural teaching of the papal and
protestant churches of the world.
Please send all Berean communications to:
BfQ. David Clubb, 42 On+ida Rd., London, Ont. Canada NSV 2X1
"They received the Word with all readiness of mind and searched
the Scriptures daily, whether those things were so.
Therefore many believed" -Acts 17:11
ECCLESIAL NEWS: Boston 362
Fraternal Gatherings: Lampasas, Richard, Hye, Waterdown 362
DR. THOMAS' TRAVELS (continued) 363
STUDIES AND THOUGHTS: (bro. Thomas)
Last Words of David (cont'd) 366
ANSWERS TO BIBLE QUESTIONS (bro. Roberts)
The Lost Treasures of the Temple; The Sins Forgiven at Immersion;
Born This Day, Delivery Unto Satan; The Breaking of Bread;
Forgiveness and Judgment; Selah; Christ's Law Forbids Violence 369
WHAT GOD HATH CLEANSED (bro. Growcott) 375
FAITH AND OBEDIENCE (bro. Gibson) 383
BE STRONG IN THE LORD 387
CURRENT EVENTS FULFILLING PROPHECY:
IRAN/IRAQ: The Impact of a Truce, How War Costs — and Pays,
The Political Future of Iran 391
October Answers: "Both" 395
100 YEARS AGO:
Notes: Hymn Book, Mr. Oliphant, Enlarged Size of the
Christadelphian, Second Edition of'Temple of Ezekiel's Prophecy';
Dr. Thomas' Article; Continuing Account of Bro. and Sis. Roberts'
Visit; Oliphant's Travel in the Holy Land; The Christadelphian FellowLabourer; A Sister's Gratitude to Bro. Sulley; Signs of the Times;
Birmingham Miscellanies; Different Bible Lectures 396
Bible Puzzle: "Do" 396
We ar· anxious to tend the Berean free to any desiring it. Do not hesitate to
request It. If you know of any who might like it, please send us their names.
Anything herein may be used freely by any one in any way. No credit needed.
CHRIST IS COMING SOON AND WILL REIGN ON EARTH
Ecclesial News
BOSTON, Mass.—Runeberg Hall, 90 Wilson St., Norwood, Mass. — S.S. and Bible
Class
10:30 am, Memorial 11:45 am. Lecture 1st Sunday of the Month Sept. through June 2:00
pm—bro. Wayne Johnson, 1011 Washington St., Whitman, Mass., U.S.A. 02382
GREETINGS in our Master's Name.
Since our last correspondence we have enjoyed visits from sis. Betty
Marshall, bro. Steve and sis. Sharon Osborne, bro. Ed and sis. Jessie
Prentice, sis. Vi and sis. Norma Rankin, from Worcester; bro. David and
sis. Lois Van Pelt, from Wanaque; sis. Francis Kelly, from Miramar, Fla.;
and bro. Bill Stephen Jr., from Lampasas. We also express our appreciation
to the Worcester ecclesia for their continued support of all our public
lectures.
On April 24, we held our annual Sunday School entertainment at our
hall, which was attended by the Wanaque and Worcester ecclesias. It was
an enjoyable day with all the Sunday School scholars participating. Bro.
Joseph Garvey Sr. delivered the Sunday School address. Using geometric
shapes and definitions, he demonstrated how to apply the correct nomenclature
to their respective figures, the lesson being that truth is defined by
the Bible and that it is up to the individual to prove truth by the Bible and
not by another man's word.
Our annual Sunday School picnic was held on July 4, at the home of
bro. and sis. Kelly. We were joined by the Worcester ecclesia and shared a
day of pleasant conversation and games for the young. Bro. Steve Osborne
drew our attention through the example of construction tools, that
the Bible is our tool with which our lives and characters are to be shaped.
We are pleased to announce that another has put on the Name of
Christ making our ecclesia richer by one more. EDITH WELTMAN was
baptised into Christ on Sept. 24, 1988, and received the right hand of
fellowship the following day. We rejoice to see that in this far off generation,
God is still calling out a people for His Name, and encourage our
sister to remain steadfast as we all work out our own salvation with fear
and trembling.
With fraternal love to all, — bro. Wayne Johnson
FRATERNAL GATHERINGS (if The Lord Will)
LAMPASAS, Texas — June 9,10,11 — bro. Ross Wolfe, 1802 Rumley Road, Lampasas,
Texas, U.S.A. 76550; phone (512) 556-5249.
RICHARD, Sask. — July 7-10 — bro. Gordon Jones, Box 48, Richard, Sask., Canada
S0M
2P0; phone (306) 2464568
HYE, Texas — July 30 to Aug. 6 — bro. Carwyn Smith, 3457 Pine Lane, Deer Park,
Texas,
U.S.A. 77536; phone (713) 479-6565.
NORTHEAST Gathering, BURLINGTON, Ont. — Oct. 7,8 — bro. Bob Philip, 799
Cranston
Ct., Burlington, Ontario, Canada N5V 2X1; phone (416) 639-1750.
Brethren and sisters: We are looking for old Berean Christadelphian magazines that
any may have extras of, or may wish to pass on to others. We need Berean magazines
from 1923 to 1973. Please advise as to what is available.— bro. David Clubb
"THE BEREAN CHRISTADELPHIAN (ISSN 0199-4131) is published for $5.00 per
year by Max McLaren,
8006 Junius Street, Houston, Texas, U.S.A. 77012. Second-class postage paid at
Houston, Texas, U.SA
77201. POSTMASTER: Send address changes to THE BEREAN CHRISTADELPHIAN,
8006 Junius Street,
Houston, Texas, U.SA 77012."
362 88 Berean
Dr. Thomas' Travels
(Continued)
(Bro. Thomas had received an invitation to present the Truth to certain
interested friends in Nova Scotia, Canada. Up to this time all his
efforts had been directed toward those in U.S.A. and the British Isles.
It is possible that knowledge of his activities had spread to Canada by
returning visitors from Scotland who had heard him there or they may
have heard from others in England or Scotland about the Doctor's
lecturing tours in the years 1848 to 1850. It is also possible that Campbellite
influence and publications had spoken of him, though not with
approval. This last may have awakened a desire on the part of those in
Nova Scotia to hear for themselves, "to prove all things and to hold
fast that which is good." The fact that bro. Thomas had been able to
put to silence the Bethanian theories of present salvation would certainly
generate a lively interest in the Scriptures.
At this time (1852) bro. Thomas was concluding that a change of
location would be advantageous for the spreading of the Truth, and his
remarks regarding the apathy of those in Richmond, Virginia for his
message would seem to reflect his feelings in this matter. His move to
Mott Harbor, New York came about in December of that year.
The journey to Halifax Nova Scotia was about 1000 miles, travelled
by land via carriage, railway and by sea in steamers. The whole venture
took about a month and a half. This we note was begun late in September
1851, and took him into the Fall and colder part of the year. We
should note his example of spiritual activity at every opportunity which
soon becomes evident as he begins this long arduous trip.
We may marvel at his courage to begin such an expedition with his
evident ill-health at the time, and even question his wisdom in venturing
forth in such a condition. No doubt he had given his word that he
would accommodate those who requested his presence in Halifax, not
to mention those who anticipated his services on the way, in Virginia,
Baltimore, Maryland, New York and Boston. If bro. Thomas had demurred
at the service of the Lord every time his bodily weaknesses
flared up, we would not now have the wealth of knowledge of the Word
in our hands. He took seriously the apostolic command and exhortation,
"Be ye followers of me, even as I am of the Lord Jesus Christ."
And again, "we would not have you ignorant brethren, of the trouble
which came upon us in Asia, that we were pressed out of measure,
above strength, insomuch that we despaired even of life" (2 Cor. 1:8).
Such was the Doctor's example. Let us further the labor he began in
those early years. When those who did little sought to please him by
commending his prodigious and indefatigable labors for the Truth, he
was not flattered, but saddened, and said in effect, "come out of your
lazy dream world into reality; you should all be doing the same.")
On Friday before the 4th Lord's day in September, we set
out from Richmond on our journey to Halifax in Nova
88 Berean 363
Scotia, to which place we had been invited by a friendly
community, styling itself "The Christian Association"—&
name signifying a company of professors claiming to be
Christians. This is the character assumed by the congregations
of all sects, except the Jews; and is therefore not distinctive.
But the congregation in Halifax styles itself "the
Christian Association," from which it may be inferred that
whatever are the pretensions of other Haligonian assemblies,
that meeting at the Harmonic Hall is the only genuine one in
Halifax—its own members being judges, This is high ground,
and the assumption should operate as a motive to superior
excellence, which, if not yet attained, will, we hope, be the
laudable ambition of every one there who has the interests of
the truth at heart.
Having been invited, then, we departed as we have said, on
an exploring expedition.
But before we could get there we had to make our way
over some thousand miles of river, land, and sea; and to pass
through Baltimore, New York, Boston, Eastport, and St.
John's; the last being in the province of New Brunswick, another
outlaying region of Yankee civilization.
Richmond, then, was at one end of the expedition and
Halifax at the other; but Richmond, though "a fine city," is
no more to be compared to Halifax, than is the mentality of
Constantinople with the quidnunckery* of ancient Athens.
Here the minds of the people are in a perfect lethargy. There
is no spirit of inquiry among them. What they shall eat, what
they shall drink, wherewithal they shall be clothed, and how
they can make money, appear to be the loftiest flights of
which their "immortal souls" are capable. Our experience of
this place in connection with the word of truth is, that the
truth is too grand for the comprehension, too self-denying
for the carnality, too exalted and refined for the ignobleness
of the people. We have had persons here, too numerous to
mention, who have professed a zeal for it, that have done
more to injure it, and those who advocate it, by their malpractices,
than they could possibly have done by the most
overt and fiercest hostility.
The truth is not to blame for this. It is good seed, incorruptible,
and calculated to bring forth good fruit; but, however
good the seed, it will be choked and perish if the soil
into which it is sown be foul with thorns, briars, weeds and
•Quidnunckery - "To tell or hear some new thing" (Acts 17:21).
354 88 Berean
pebbles. Educated in superstitions, strong fleshly propensities
and the love of the world pre-occupy the soul, sear the
conscience, and render it callous. This is the soil for the
most part that has hitherto presented itself for tillage in this
Bethsaida of the South. It has all, with but few exceptions,
been broken up, or fallowed, by the husbandmen of the
Bethanian Vineyard here. Instead of preparing the land well,
breaking up the clods, fertilizing it, and sowing it with good
seed, they just skimmed over the surface with the rudest implements,
and sowed the ground with cheat. The consequences
have been most calamitous. Most of those we have
had the misfortune to do with seem to be pre-eminently incurable.
The truth has no power over them. They have professed
it so long as it has served their turn; and when this hath been
answered they have thrown off the mask, and turned aside to
Satan. . Lord, Thou God of truth and righteousness, how
long ere thou will arise and vindicate Thy way in all the
earth? Shall Thy truth for ever be the sport of fools, a mantle
for hypocrisy, and reproached by evil-minded and wicked
men? Thou hast for a long time kept silence and refrained
thyself, as Thou hast said; . that Thou wouldst rend the heavens
and come down, and utter Thy voice out of Zion as on
Sinai in the days of old: that the ungodly and the sinners
may no more insult thy holy name!
We directed our course from this city to Tappahannock,
in Essex county, where we took the steamer for Baltimore.
On our way thither we addressed the people at Acquinton,
and in King & Queen, and Essex counties. The interest
created by our former visit to these sections of the State had
operated unfavorably upon the peoples' leaders, who in all
ages have ever caused them to err. As they could show their
displeasure in no other way, they determined to put their
neighbors to all the inconvenience they could, and to compel
them as much as possible to stay at home. In this policy
they succeeded to a considerable extent; for having excluded
them from the meeting houses, there was no alternative but
to betake themselves to the woods, or remain at home. The
majority, who wished to hear, absented themselves, fearing
to sit in the forest for two hours in the sickly season.
(To be continued, God willing)
"Thou shalt remember the Lord thy God, for it is He that giveth
thee power."
88 Berean 365
S t u d i e s a n d T h o u g h t s BY BROTHER JOHNTHOMAS
THE LAST WORDS OF DAVID
(Continued)
And here, again, is another obscurity. After telling us that
Belial's sons shall all of them be thrust away, because they
cannot be taken with hands, the translators (not David) say
that a man shall touch them who shall be fenced with iron
and armed with a spear! Which is as much as to say that if a
warrior be well cased in iron armor and armed with a spear,
he will be more than a match for the Belialites of the latter
days, and may take them with hand, which is as absurd as it
is contradictory.
It is evident to all the living that the sons of Belial are still
a vigorous and growing thornbush, obstructing everything
holy, just and good, and filling the world with their deeds of
violence and hypocrisy. They knock granite rocks about like
skittles with their iron hail and shake the earth with their
deadly explosions. What chance would a man "fenced with
iron and the staff of a spear," have of touching them so as to
thrust them into a fiery furnace in the place of their power?
Let such an old-fashioned warrior arise and try his mettle upon
the Russians and Allies, and he would soon find himself in
an extremity from which no iron or spear could save him!
But David oracularized no such absurdity. His words are,
"But the Man shall smite upon them: yimmalai, barzel weaitz
khanith: He shall be filled with iron and the shaft of a
spear \ but with fire to burn up they shall be consumed while
standing." This is intelligible. David declares that the Messiah
of the Gods of Jacob is the Man who shall destroy the
Belialites; but that before he should gain the victory over
them, he should himself be wounded by the thrust of a spear.
The reader will readily perceive that this translation is in
strict conformity with the fact. Jesus, whom we acknowledge
to be the Messiah referred to in David's oracles, was
"filled with iron and the shaft of a spear," when they were
thrust into his side by the Roman soldier; the foregoing
words are, therefore, correctly, when freely rendered, he was
wounded with a spear, by which the Jews were enabled to
look upon Him whom they had pierced.
The word beliyaal, is often given in the Old Testament as
a proper name, but incorrectly. It is compounded of beli,
without, and yaal, use, profit, or advantage; hence, properly,
unprofitableness, worthlessness, something useless, yielding
366 88 Berean
no profit, or good fruit, bad; also a destroyer. In David's last
words it evidently stands for a plurality as indicated by the
word khullaham, all of them; hence sons of worthlessness or
the wicked is the proper rendering for "the sons of Belial."
"In the same place" is another phrase that imparts no definite
idea of David's meaning. He says "the wicked shall be
consumed, basshaveth, in standing;" that is, while they are in
position and are able to stand to arms. When Messiah appears
he will not find the power of the wicked broken; on
the contrary, he will find their Chief, styled Gog by Ezekiel,
in the possession of Jerusalem, and in the fulness of pride
and power, contending with "the young lions of Tarshish"
for the sovereignty of Palestine and Syria. This Gog is the
last dynasty of that power styled "the King of fierce countenance"
who "shall stand up against the Prince of princes,"
or Israel's Commander-in-Chief.
But when this "Commander of the people," surnamed
Michael, shall stand up for Israel, "Who," says Malachi,".?/za//
stand when he appeareth?" Here will be two standings—the
standing of Michael, the great prince, but whose standing
shall endure? Messiah's, certainly, for "at that time Israel
shall be delivered," and the armies of the Assyrian Gog shall
fall by the sword of the Mighty Man "in standing" against
him; and "their flesh shall consume away while they stand
upon their feet, and their eyes shall consume away in their
orbits, and their tongue shall consume away in their mouth.
And a great tumult from the Lord shall be among them, and
they shall slay one another." Thus shall "the wicked be consumed
while standing," and their power be broken to pieces,
and come to an end without help, as David clearly foresaw
and predicted in the oracle before us.
From the whole, then, it is clearly apparent that a new
translation of the last words of David is necessary to the comprehension
of them by the English reader. Not finding one
faithful to the original text, I concluded to attempt its improvement,
and to furnish my readers with the result. Without
further comment, then, I proceed to submit it for their
scrutiny, doctrinally, philologically, or in any other way they
may please. Here it is—
NEW TRANSLATION OF DAVID'S ORACLE
"Now these words of David, the last, are an oracle of
David, son of Jesse, even an oracle of the mighty man
concerning an anointed one of the gods of Jacob, and
the pleasantest theme of Israel's songs.
88 Berean 357
The Spirit of Jehovah spake through me, and His
word was upon my tongue; gods of Israel spake to me,
and the Rock of Israel discoursed, saying,
"There shall be a just man ruling over mankind, ruling
in the righteous precepts of the gods. And as the
brightness of morning He shall arise, the sun of an unclouded
dawn shining forth after rain upon tender grass
out of the earth.
Though my house is not perfect with THE MIGHTY
ONE, yet he hath ordained for me the covenant of the
age, ordered in everything and sure; truly this is all my
salvation and all my delight, though he cause it not to
spring forth.
But the wicked shall be all of them as a thornbush to
be thrust away; yet without hand shall they be taken;
nevertheless a man shall smite upon them; he shall be
filled with iron and the shaft of a spear, but with fire
to burn up while standing they shall be consumed."
In this brief but rich and comprehensive oracle, as presented
in the Common Version, the word "God" occurs four
times, and "Lord" once. But this does not fairly represent
the original. There the writer employs three distinct words
which are used in five different phrases, such as,
1. An Anointed of the Elohim of Jacob.
2. Spirit of Jehovah spake, ruakh Yehowah.
3. Elohim of Israel spake, Elohai Yisrael
4. Fear of Elohim, or in righteousness, yirath Elohim.
5. With the Mighty One, im-Ail.
Besides these, in a sixth phrase, Jehovah is styled the
"Rock of Israel," tzur Yisrael. Now, it cannot be supposed
that the Spirit, which expresses Jehovah's mind so precisely
as to refuse to speak in the words which man's wisdom teacheth,
should, in so important an oracle as David's last words,
speak so laxly as by six different phrases to signify only one
thing, represented by God or Lord, in the Gentile sense
thereof. Grammarians and lexicographers see the difficulty of
translating Hebrew phrases expressive of divine relations to
things human into English, but they have been unable to
solve it. They do not perceive that the name of Israel's Rock
is incommunicable by the rules of grammar; that is, that the
attributes, character, unity, relations and nature, one or all of
them, are not definable or demonstrable upon the principle
of a verb agreeing with its nominative in gender, number and
person, with or without exception. (To be continued, God willing)
368 88 Berean
Answers to Bible Questions
BY BROTHER ROBERT ROBERTS
THE LOST TREASURES OF THE TEMPLE
The statement in the second book of Maccabees 2:4-7*,
that Jeremiah was commanded by God to deposit in Mount
Nebo the most valuable treasures the Temple contained, viz.,
the tabernacle, the sacred ark, and, doubtless, the table of
stone, is without doubt a myth. It savors of Jewish fable. It
is excluded by every scriptural consideration; not to speak of
Jeremiah's non-mention of such a matter. God allowed the
ark to be taken by the Philistines (1 Sam. 4:11); and approved
of the brazen serpent being broken to pieces, when it became
an object of idolatrous veneration (2 Kings 18:4). He
also allowed the Romans to take the gold-covered table of
show-bread, and the seven-branched candlestick and the
trumpets of the sanctuary, as shown by the sculptured pictures
on the bases of the arch at Rome, erected in honor of
the victory of Titus on his return from the siege of Jerusalem.
Why should He show more concern for the tabernacle
and the ark at the time of the Babylonish captivity?
The fact is, Jehovah took no pleasure in these things when
His people departed from His commandments. They were
nothing in themselves but common materials, wrought into a
pattern by Divine direction; and when the Divine object in
appointing them was frustrated by Israel's corruption, they
lost their importance, and became, like the brazen serpent,
"a piece of brass," to be broken in pieces.—Christadelphian, 18 77
THE SINS FORGIVEN AT IMMERSION
The sins forgiven at our immersion are defined by Paul in
his letter to the Ephesians. He tells them that before the
truth came to them they were "dead in trespasses and sins,
wherein, in time past, they walked according to the course of
this world, . . . the children of disobedience, among whom
they all had their conversation in time past, fulfilling the desires
of the flesh and the mind" (Eph. 2:1-3). To the Colossians
he says "You who were sometime alienated and enemies
in your mind, by wicked works yet now hath he reconciled"
(2 Col. 1:21). He also says that Christ had forgiven
them "all trespasses" (2:12). These definitions, of which
many other instances might be quoted, leave no doubt that
•Maccabees — One of the books not accepted as inspired by God, and not part of the
Old Testament canon of Scripture.
88 Berean 369
the sins forgiven at our baptism are those wicked works
which go to make up our mortal life in the days of our darkness.
But you say you cannot understand how this can be if we
are not accountable to God before we enter into His service
as stewards. If we were absolutely unaccountable before
then, the objection might have some force, but the idea of
absolute unaccountability before baptism is unscriptural.
The destruction of the world by the flood of Noah, the burning
of Sodom and Gomorrah, the extirpation of the seven nations
of Canaan by the sword of Joshua, the retribution denounced
against various nations by the prophets, and the impending
outpouring of divine vengeance upon the nations at
the coming of Christ, are all inconsistent with the notion that
men have no responsibility unless they are technically in
Christ. That the whole world lieth in wickedness is the testimony
of John (1 John 5:19), and it is the testimony of Paul
that the wrath of God is revealed from heaven against all unrighteousness
of men (Rom. 1:18).
So long as we form part of that world and part of that unrighteousness
we are "yet in our sins," to quote the expression
of Paul (1 Cor. 15:17) and if we die in our sins, to use
an expression of Christ's (John 8:21), we die without hope.
''Hence the forgiveness of our sins in the obedience of the
truth is the opening to us of the door of hope. Men in a
state of ignorance are unaccountable in the sense that they
will not be brought to individual judgment; but they are
none the less laden with sin and objects of divine displeasure,
and if they were not forgiven they could never even "enter
into His service as stewards," as you express it. No doubt
there is a special accountability and a special responsibility
when men enter into that relation through the ministry of
reconciliation; but we must not let this close our eyes to the
fact that, independently of this, all have sinned (Rom. 3:23),
and that God commandeth all men everywhere to repent
(Acts 17:30). —Christadelphian, 1877
THE EFFECTS OF ADAM'S FALL
The article in the Christadelphian for March 1869, continues
to represent our convictions on the subject of which it
treats, viz., the relation of Jesus to the condemnation which
we all inherit from Adam. On some details, however, of that
general subject, we should, if we were writing it again, express
ourselves more explicitly, in view of the searching con370 88 Berean
troversy which has arisen on the subject of sin in the flesh.
We should guard ourselves against forms of expression which
seem to favor the false ideas that have come to be advocated.
In asserting, for instance, that there was no change in the
nature of Adam in the crisis of his condemnation, we should
add, that though his nature continued of the order expressed
in the phrase "living soul," a change occurred in the condition
of the nature through the implantation of death, as recognized
in the article in question in the statement that death
ran in the blood of Mary. And on the subject of sin in the
flesh, while retaining the declarations as regards the operation
of our moral powers, we should add that the effect of
the curse was as defiling to Adam's nature as it was to the
ground which thenceforth brought forth briars and thorns:
and that therefore, after transgression, there was a bias in
the wrong direction, which he had not to contend with before
transgression. Our mind has not changed on the general
subject, but some of its details have been more clearly forced
on our recognition by the movements and arguments of
heresy. —Christadelphian, 1877
BORN THIS DAY
The babe born at Bethlehem was the Christ (Luke 2:11),
but not in full development. It was but the Spirit-stamped
kernel of the man Christ Jesus. It required the unfolding of
this kernel in the growth in wisdom and stature recorded in
Luke 2:40, 52, for the development of the first stage of the
Christship. Then it required the Spirit anointing at the Jordan
(Acts 10:38), and the Spirit-quickening at his resurrection
to make him "both Lord and Christ" in the full sense of
the terms (Acts 2:36; Rom. 1:4). —Christadelphian, 1877
DELIVERY UNTO SATAN
"To deliver such an one unto Satan for the destruction of
the flesh, that the spirit may be saved in the day of the Lord
Jesus" (1 Cor. 5:5). "During last month's portion of the
daily reading, according to the Bible Companion, I came
across this passage and with it a ray of new light as to its
meaning. "The brother at Corinth had committed fornication,
for which the punishment under the law of Moses was
death (Lev. 20:2), but as that law had been repealed, the sentence
of the apostle was: "In the name of our Lord Jesus
Christ, when ye are gathered together, and my spirit, with
the power of our Lord Jesus Christ, to deliver such a one un88 Berean 371
to Satan," i.e., to some bodily disease which the Holy Spirit
might inflict.
ANSWER - There can be no doubt that Satan in Scriptural
use is often put for the evils resulting from the great
adversary, "sin in the flesh/' and therefore for disease which
is one of the direct fruits of sin, notwithstanding the theories
of "physiologists," who only dabble on the surface of vital
phenomena, and take note only of facts, without enquiring
their cause.
But it is nevertheless a matter of doubt whether this was
Paul's meaning in 1 Cor. 5. The doubt arises from his direction
to expel the offender. His concluding words on the subject
are (verse 13), "Put away from among yourselves that
wicked person." His reason for this command is expressed
thus: "Know ye not that a little leaven leaveneth the whole
lump?" Again, he found fault with some among them for
not having of their own accord arranged (ithat he that had
done the deed might be taken away from among them"
(verse 2). All this goes to show that Paul's remedy was the
removal of the offender, and that his desire for this was due
to his anxiety lest the rest should be corrupted by the sinner
remaining in their midst. He desired the extirpation of "the
flesh" in the moral sense from the midst of the ecclesia, that
"the spirit" might prevail unto their salvation in the day of
the Lord Jesus. The expulsion of a brother from the midst
of the assembly, and his casting into the outer darkness was
certainly delivering him over to Satan, for all outside is
Satan. This was the Satan who hindered Paul (1 Thess.
2:18), and who practised "devices" against him (2 Cor.
2:11).
We must recognize the different applications of the same
word, though the meaning is the same at the root. The person
concerned in the Corinthian case was treated in accordance
with the apostolic direction, to his great sorrow at the
last. In his second letter, Paul tells them to forgive him,
"lest he should be swallowed up of overmuch sorrow"
(2 Cor. 2:7). If disease had been the punishment, cure would
have been the remedy, but the remedy was receiving him
back again. Of course it is not impossible that bodily affliction
may have accompanied casting out. —Christadelphian, 1877
THE BREAKING OF BREAD
In the Lord's absence, no one can personate him at the
breaking of bread. The leadership of the presiding brother in
372 88 Berean
the matter, is a mere matter of convenience, and not a personation
of Christ. That he should, however, break the bread
before handing it to his brethren is appropriate, because it
was a "broken body" that the disciples were called upon to
remember in the partaking of the bread. For this reason, it
should be one piece divided among all, and not a number of
pieces, like biscuits, as is the practice with some.
As to the giving of thanks, it is a matter of indifference
whether the presiding brother do it himself or call upon another.
Whether he do it himself or call upon another to do
it, the brother giving thanks for the bread or wine ought to
see to it that he does so, instead of digressing into general
petition, as some do for want of a recognition of what the
occasion requires. —Christadelphian, 1877
FORGIVENESS AND JUDGMENT
The forgiveness of sins and appearance before Christ at his
coming for judgment, will not appear incompatible doctrines
if you remember that we are not permitted to know of our
forgiveness till then. All our sins before baptism we know
are forgiven then; but the question is about things after. We
pray for forgiveness now; if we did not, there would be nothing
but condemnation then. But, in some cases, forgiveness
will not be granted, though prayed for. This is a question
of Christ's prerogative. The Father will forgive all for
whom he intercedes, but there are some whose name he will
not take upon his lips (Psa. 16:4); some for whom he will not
pray (John 17:9). There are reasons for this which will be
apparent at the judgment, in the cases of those who are responsible.
The facts disclosed in the account (for we must all give
account, Rom 14:12) will be the basis of the verdict, whether
the granting of forgiveness or the refusal of it. The granting
of forgiveness ensures the change from the mortal to the
immortal; the refusal of it is followed by dismissal to shame
and corruption. —Christadelphian, 1877
SELAH: "PAUSE AND THINK"
"Selah" appears to be a musical sign denoting the moment
to the instrumentalists when they had to give the greatest
volume.
The object was not merely for musical effect, however,
but to draw especial attention to the words then sung.
Hence the theme of the song was made expressive, for the
88 Berean 373
child of God must sing "with understanding" as well as with
the tongue.
The word, wherever it appears in the Psalms, is associated
with one of two things. It expresses either the vanity of
human life when lived without obedience to God or, on the
other hand, the blessedness now and henceforth of those
who put their trust in the Holy One of Israel. So as we read
the Psalms, if we translate the word—as we may quite properly
do—into, "Pause and think of that," wherever it occurs,
we can enrich our meditations.
Take its first occurrence in Psalm 3. The fleshly mind
says—"There is no help for him in God."
—speaking of those who reviled Jesus (Luke 23:35). Well, we
"think of that," and then we turn to vs. 4 and 8 of the same
Psalm, and the reply of the Righteous One is—"The Lord
heard me out of His holy hill.'9 Think of that! And finally-
"Salvation belongeth to the Lord; Thy blessing is upon Thy
people."
Well might the music peal forth! Well may we always take
that as the one great thought to pause and take in during our
pilgrimage, and in its hours of sorrow. As Habakkuk declares—
"Thou wentest forth for the salvation of Thy people;
even for salvation with Thine Anointed " SELAH.—
—Berean, 1966
CHRIST'S LAW FORBIDS VIOLENCE
Christendom resists evil; sues at law; resents injury, brandishes
the constable's truncheon, and fights in the army, even
if the men it is called upon to shoot are fellow Christians. If
pointed to the law of Christ, it shakes its head. It speaks of
"duty to society," "the protection of life and property," and
the certain chaos that would set in if the law of Christ were
in force. In this, Christendom speaks as the world, and not
as "the church," because it is not the church, but the world.
The true church is composed of the brethren of Christ; and
he tells us that his brethren are those who obey his commandments,
and do the will of the Father, as expressed by
his mouth (Matt. 12:50; Jno. 12:49-50). The question for
such has no difficulties.
The question is: "Does the law of Christ allow them to
employ violence under any circumstances?" If not, the loss
of life itself would not be a consequence to be considered by
them. Thoughts of expediency or philanthropy are out of
place when urged in defence of doing that which the law of
374 88 Berean
Christ forbids. If riots must rage unless we disobey Christ,
let riots rage. If life and property must be exposed to the
ravages of wicked men, unless we do that which Christ tells
us we are not to do, let all houses and all lives be unprotected.
If we must incur and pay heavy penalties, unless we
choose to break the law of God, let the penalties be paid. If
we must be killed, and all our families with us, unless we forfeit
the approbation of the Lord and Master, and lose eternal
life at his coming, let us die at once.
It is a mistake to hamper the question of duty with any
secondary consideration whatever. The time has not come
for the saints to keep the world right. It has to be made
right before even keeping it right can be in question. The position
of the saints is that of sojourners on trial for eternal
life. God will take care that their probation is not interfered
with by murder and violence before the time. The matter is
His. We are in His hands: so is all the world. We need not
therefore be distressed by thoughts of what will be the effect
of any course required by Christ. He will take care that His
work comes out right at last. The simple and only question
for us, is that which Paul put near Damascus: "Lord, what
WOuldst Thou have me do?" — Christendom Astray
What God Hath Cleansed
BY BROTHER GILBERT GROWCOTT
"Call for Simon, whose surname is Peter, who shall tell thee
words whereby thou and all thy house shall
be saved"—Acts 11.13-14
ACTS CHAPTER TEN
THE story of Cornelius is very interesting and important. It occurred
about 7 years after the Crucifixion, and it was the big turning
point in the history of the Ecclesia of Christ.
This first 7 years had been devoted to preaching to the Jews;
although at its end, just previous to this (as we read in ch. 8), the
Truth had been extended to the Samaritans, who kept the Law of
Moses, and to the Ethiopian eunuch, who was obviously a proselyte
of the Law and almost certainly circumcised into that Law.
The baptism of Cornelius is the culmination of Peter's recorded
labors. Immediately thereafter, the narrative of Acts turns permanently
to Paul. We read of Peter's imprisonment and release in
ch. 12, and he passes out of the direct record in Acts 12:17—
"He departed, and went into another place."
Up to this point, from the beginning of Jesus' ministry 10 years
before, Peter had been the unquestioned leader and spokesman and
88 Berean 375
most prominent of the apostles. After the Crucifixion, it was always
Peter who led and initiated everything, beginning with the
replacement of Judas by Matthias.
But henceforth the whole record centers about Paul, while James
appears as the leader and spokesman in Jerusalem. Peter only
appears in the record incidentally in connection with the activities
of Paul, as when Paul first visited Peter in Jerusalem or when he
rebuked him at Antioch.
But Peter's epistles reveal a continued life of faithful labor, and a
beautiful development of spiritual character as the apostle and
guide to scattered Israel, as Paul was to the Gentiles.
But first it was Peter's work, as the holder of the keys of the
Kingdom, to open the door: first to the Jews on the day of Pentecost,
and 7 years later to the Gentiles in this very detailed account of
Cornelius. * * *
We learn from v. 1 that Cornelius was a soldier, an officer, and a
Roman; stationed at Caesarea, the Roman headquarters for
Palestine. It is strange that 2 other Roman centurions before Cornelius
stand out remarkably in the Gospel record: the one at
Capernaum who ''loved the Jewish nation" and had built them a
synagogue and who had greater faith in Jesus than any in Israel;
and the one at the cross who said—
"Truly this was the Son of God."
—believing, like the thief on the cross, in the hour of apparent defeat,
when all the nation rejected him.
V. 2: "A devout man . ."
The word for devout is EUSEBEES, meaning "well-reverenced,"
that is, having much reverence actively directed to good ends
and activities.
". . that feared God . ."
—mentally devoted to serving and pleasing God.
". . with all his house.'*
His whole household was in beautiful harmony with the
powerful godliness of this remarkable Gentile. We learn further (v.
22) that he was "of good report''—highly esteemed—"among ALL
the nation of the Jews": a remarkable achievement for a man who
had to represent and enforce the resented domination of a hated
foreign power.
Here was one of the most remarkable men of Scripture:one of the
usually proud and ignorant conquering heathen race who could
see—in spite of Israel's corruption and wickedness and degradation—
that this people's God was the One True God of all the earth.
He had apparently seen no miracles. He saw only a corrupt,
hypocritical political priesthood, and an evil nation ripe for
destruction, bitterly divided over the claims of Christ, and persecuting
his disciples. Yet he knew—he clearly perceived—that this
was the people of God: and he loved them.
376 88 Berean
He was not a proselyte to the Law. The whole significance of his
admission to the Body of Christ hinges on the fact that he was not a
proselyte, for this event was the great historic opening up of the
door of faith to the Gentiles purely as Gentiles, with no half-way
measures.
WHY was he not a proselyte? Why had he not gone as far into the
service and communion of God as was provided and possible for a
believing Gentile? For here was a very intense and devoted man,
and his devotion was clearly not something that had just happened,
for he feared God with all his house, and he was well established in
the respect of the whole nation of the Jews.
The answer seems to lie in the fact of what he saw before him. He
saw a nation divided over the preaching of Christ as the Son of God
and end of the Law.
Peter says (v. 37) that Cornelius knew about these things—about
what Christ had done, and what was being proclaimed about him.
He knew Israel's God was the true God. He sought God with all his
heart. But where should he turn to approach Him more closely?—-to
the Law or to Christ? * * *
V. 2: He "gave much alms to the people, and prayed to God always."
Here are the two essentials. Here is the secret of his great
blessing as the father and forerunner of the Gentile faithful. Here is
the great practical lesson of the chapter—
"Seek, and ye shall find: Give, and ye shall be given."
He did not just give alms and pray to God. There are millions that do that,
and they just come and go. He gave MUCH alms, and prayed ALWAYS.
There is the key. This was his whole way of life— CONSTANTLY doing good
to others, and ever seeking God in prayer.
Without this, he would have been nothing. Without this, no one is
anything. "Giving alms*' does not necessarily mean giving material
things. So many excuse themselves from this divine obligation by
the claim they have nothing to spare (which may be true, though it
is usually rooted in greed and fear and selfishness and faithlessness,
rather than true fact). But giving is of one's self, and time, and
labor, and love, and interest, and concern.
"FREELY have ye received: FREELY give."
The day is soon coming when many professed believers will be
found clutching their pitiful hoarded bag of unfaithful stewardship,
and will be exposed in their naked, shivering, faithless greed for all
the assembled ages to see.
•*•
V. 3: He saw an angel. It was the 9th hour—the typical hour of
prayer, and he was in the act of praying when the angel appeared,
as he says in v. 30—
"Four days ago I was fasting until this hour; and at the ninth hour I
prayed in my house, and behold a man stood before me in bright
clothing.'*'
The revelation will ALWAYS be in the "hour of prayer." It can
come no other way—
88 Berean 377
4'Seek, and ye shall find."
He saw an angel. Angels are very real, and very present. We are
never alone. We should endeavor to be much more aware and much
more conscious of this than we are. This is the difference between
fear and faith, wherever we are and whatever may come.
***
V. 4: "Thy prayers and thine alms are come up for a memorial
before God.'*
Here was an unbaptized, unjustified Gentile whose prayers were
accepted by God. But his prayers and his alms did not save him. He
was seeking God—seeking knowledge—seeking salvation. Such God
hears and guides into the Way of Salvation.
The angel said (v. 6) that Peter would tell him what he "ought to
do." In v. 22 we are told he was "warned" from God to seek the
instruction from Peter. And Acts 11:14 tells us even more fully and
explicitly that the angel told him Peter would instruct him how
he could and should be saved.
His prayers and alms and good intentions and love for God, while
highly well-pleasing, were not enough. There must still be
knowledge and obedience to the one appointed Way of Salvation,
into and through Christ by baptism. Even after he had received the
gift of the Holy Spirit (v. 44) he STILL must be baptized into Christ
to lay hold on salvation; and so Peter commanded him (v. 48).
*••
V. 5; "Send to Joppa, to Peter."
This would be about 40 miles down the Mediterranean coast, to the
present Tel Aviv-Jaffa. He was not told to go himself to Peter, but to
send for Peter to come to him. There were several reasons for this.
Not only Cornelius himself (which might just appear to be a
special exception), but his Gentile household and kinsmen were to
be instructed and received into the Faith. This godly and energetic
man had not kept his faith to himself, but by the power of his zeal
and example had drawn and influenced many associated with him,
and had thereby providentially prepared a little community of
Gentiles to receive Christ.
The more we consider this man and what is recorded of him, the
more we shall be impressed by him. Though a man of authority and
responsibility and dignity, he had no scruples or hesitancy about
falling down publicly at the feet of Peter in thankfulness to God and
respect to God's messenger.
It was important, too, to establish the new open door more clearly,
that Peter GO TO HIM—in his Gentile surroundings—outside the
Law—and associate with him there.
***
V. 6: "He lodgeth with one Simon a tanner, whose house is by the
seaside."
We are reminded of Christ's birth in a stable. A tannery was a
despised and unclean place, both ceremoniously and actually.
Because of the odor and defilement, tanneries were required to be
378 88 Berean
outside the city limits, as in this case. It was a lowly, looked-downupon
trade. That Peter should be lodged here indicated the lowliness
of the positions of the believers in Joppa.
***
V. 7: "He called two of his household servants, and a devout soldier
of them that waited on him continually."
Here was another, a subordinate, who under Cornelius' guidance
had devoted himself to the worship of the one true God.
V. 8: "And he declared all these things unto them."
Jie made no secret of it, and stood on no ceremony, but told his
servants all about his experience. Clearly there was no false pride of
position, but a remarkable and simple openness and natural
humility.
Though it would be by now getting on into the late afternoon, for
he had seen the vision about 3, and these men had to prepare for the
journey, he still sent them right off that same day, and they arrived
at Peter's lodging a little after noon the next day.
***
CORNELIUS, a devout Gentile and of good reputation in all
Israel, has been specially prepared by an angel for this great
historic event in the development of the Truth—the first meeting
together in worship and fellowship (and undoubtedly of breaking the
bread), of Jew and Gentile, without any intermediate steps of
proselytism in the Law of Moses.
In the meantime, as these messengers approach (v. 9), Peter is
likewise being specially and divinely prepared.
The way in which it is done is beautiful and interesting and instructive
and impressive. It was not just theoretically and coldly
explained to him. Rather it was graphically and unforgettably and
vividly manifested, yet just a step at a time, causing Peter to ponder
and wonder just what he was being taught, and what he would be
expected to do.
Peter had never eaten anything contrary to the restrictions of the
Law of Moses. Like every sincere and pious Jew, this was fundamentally
and almost indelibly engraved into his whole character
and mentality from early childhood.
It would not only be mentally, but physically, nauseating to him to
think of eating anything he had all his life looked upon as defiled and
unclean. His "Not so, Lord!" is very emphatic: not just "No," but
"Never!" "By no means!" He recoiled in horror from the idea.
Faithful Israelites for 1500 years had built their purity of conscience
and peace of mind with God upon the careful obedience of
His holy Law, which had been engraved upon their nation so
solemnly, and which carried such dreadful warnings and penalties
for disobedience.
And then suddenly, without any warning or preparations, he is
told to cast this divine pattern of a lifetime aside.
Actually, there HAD been warning and preparation, but he had
88 Berean 379
not perceived it. Looking back now, once he had had this great
lesson, he would see much that he had not seen before—
"Go ye into ALL the world, and preach the Gospel to EVERY
creature. He that believeth and is baptized shall be saved/*
Not 'Preach the Law/ but 'Preach the GOSPEL/ And not 'He that
is circumcised/ but, 'He that believeth and is BAPTIZED/ For 7
years they had labored against bitter persecution to show Israel the
great Light of the glory of Christ. But now the time had come for the
Gospel to break out of all its Jewish swaddling bands and restrictions,
and go forth to all the world.
Paul, the great apostle to the Gentiles, had already been called,
and was apparently at this very time in seclusion in Sinai, being
prepared directly by Christ for his great work.
But Peter must be the one to first open the door.
V.15: "What God hath cleansed, that call not thou common.*'
Rather, more strongly, as in the Diaglott and RV—
"What GOD hath cleansed, do not YOU make common or polluted!"
There is a great lesson here for us. So often in our supposed zeal
for God's law, we presume to dictate to that law according to our
own emotions and established prejudices, instead of being careful to
be always ready to learn. This command to Peter was not just given
once, or even twice, but THREE TIMES —
"Arise, Peter. Kill and eat."
And 3 times he blindly and emotionally recoiled from it, but
doubtless with increasing realization each time that a great new
lesson was in process, tho not knowing what that lesson might be.
As Peter is pondering this vision, the men from Cornelius arrive
at the door. We see how the wisdom and providence of God is
gradually working out these events.
At this point, Peter gets another direct divine communication—
"Arise, get thee down, and go with them, doubting nothing, for 1
have sent them."
Further instruction and assurance, but still no explanation. Here
too, there is much food for thought. We would like everything explained
in detail. We would like to have all the answers to every
possible and hypothetical question.
But God does not always choose to give us this. He gives us all we
need for guidance day by day as our limited scope and duties
require IF WE WILL HAVE THE WISDOM TO USE IT, and it
mostly concerns our OWN personal character and conduct. This is
where our principal work and responsibility lies.
We remember how the Lord wanted Paul to preach in Europe. But
He did not tell him so. He just kept turning him back when he attempted
to go in other directions (Acts 16:6-8). We must be wideawake
and alert for these guiding signs that turn us back repeatedly
until we find the right path.
380 88 Berean
Then, at last, when Paul reached Troas, on the coast of Asia, there
came the vision of the man of Macedonia, calling for help. Still no
direct instruction, but a sufficiently clear guidance for those alertly
seeking and praying for guidance, for, says Luke in Acts 16:10—
"Immediately we endeavored to go into Macedonia, assuredly
gathering that the Lord had called us to preach the Gospel to them.*'
The word translated "assuredly gathering" is interesting. It
literally means i4putting together." They put together all the items
of guidance and reached a conclusion in which they had confident
assurance.
And so Peter here sets out with these men the next morning, still
not knowing just what he is to do or how things will work out, but
trusting that he will be guided when the time comes.
He took with him six other brethren. It was clear from the visions
and messages that he and Cornelius had received that there was to
be an important development in the history of the Truth, and it was
important for the sake of the Body that there be several competent
witnesses.
Cornelius had gathered together his kinsmen and his friends.
Clearly Cornelius was not just an isolated believer, but the nucleus
and doubtless the creator of a harmonious community of godlyminded
individuals. This present event was truly entirely of God,
but still it was based upon Cornelius* earlier faithful labors in
example and teaching. Here is how God works with men, and how
men must labor to prepare themselves to be worked with by God.
Peter said to the assembly (v. 28)—
"Ye know how that it is an unlawful thing for a man that is a Jew to
keep company, or come unto one of another nation."
Truly the Law of Moses did very strongly teach holiness and
separation and a very clear distinction between clean and unclean,
living and dead, the people of God and the people of the world—just
as the law of Christ teaches today.
But much of the ritual and regulation and restriction of the Jews
was a matter of tradition and not of God, and we must be careful of
the same surface and artificial tendencies today.
The separation must be of heart and purpose and manner of life.
By tradition, the Jews had no dealings with the Samaritans, but
kindness to the stranger was a very prominent feature of God's Law
to them through Moses, and in the parable of the Good Samaritan
Jesus taught that in matters of help and kindness and human need,
everyone in the world is our neighbor, and merits our concern and
care.
We cannot be associated with the world's activities and interests
and enterprises and amusements, but we MUST mingle freely with
all with a view to helping, both materially and spiritually—
especially the latter.
Such is the deceptiveness of our own hearts and flesh that we often
find that it is those who make much of separation and "holiness" as
88 Berean 381
regards to others, themselves spend their time in the world's silly
and childish games and amusements, instead of devoting their
energies to the Truth, and will join worldly associations for present
material advantage. Let a man examine HIMSELF—and from the
pervasive and subtle danger of hypocrisy, none of us are free.
Hearing Cornelius relate his experience, Peter said (v. 34)—
"Of a truth I perceive that God is no respecter of persons,
but in every nation he thatfeareth Him and worketh righteousness is
accepted with Him/'
This was nothing new. God does not change. This was truth from
the beginning. The Jews were not selected as something exclusive,
but as God's medium of manifestation and door of hope to the world.
And even in their wickedness and blindness they served this divine
purpose, for consider the many devout Gentiles that Paul found in
all the synagogs of the Roman world that he visited, and which
became the chief fruits of his labors. And here too, it was the Jewish
nation that had revealed God to Cornelius and led him to worship
and obedience.
Then Peter, still not knowing just what course he was to follow in
relation to bringing these Gentiles into the Body of Christ, preached
unto them (vs. 36-43) the substance of the Gospel and the Truth
concerning Jesus as the promised Messiah and Deliverer and appointed
Judge of the quick and the dead.
The Truth concerning Jesus would be the principal point Cornelius
would need, for he was already a fervent believer in Israel's
God and Israel's promises.
Then at last, at just the proper time, when Peter had done his part
as directed, and gone as far as he could without further guidance,
God once again directly steps in (v. 44)—
"While Peter yet spake these words, the Holy Spirit fell on
.all them that heard the Word.9'
This, together with his own previous vision and admonition about
calling unclean what God had cleansed, was conclusive evidence to
Peter and to the brethren with him of these Gentiles' readiness and
acceptability for baptism (v. 47)—
"Can any man forbid water that these should not be
baptized, which have received the Holy Spirit as well as we?"
Recounting it later, he says of this moment (11:16)—
"Then remembered I the words of the Lord, how that he
said, John indeed baptized with water, but ye shall be baptized with
the Holy Spirit."
He had gone ahead with the work in faith and obedience, and at
the proper time God guided him to the decision and left no doubts in
his mind. So He will with us, IF we do our part faithfully, and walk
according to what light we have.
V. 48: "Then prayed they him to tarry certain days."
And unquestionably he did, and this would be the first united
assembly of Jew & Gentile in the Body of Christ, and undoubtedly
382 88 Berean
they would break bread together in joy and fellowship before he left
them at the end of those "certain days."
We hear no more at all of Cornelius, and very little of Peter, but a
great and permanent foundation stone had been established, and in
the wisdom of God and for the ultimate peace and welfare of the
Body, it was best that Peter, the leading apostle from the beginning,
be the one to establish it.
This was the culmination of Peter's work in the center of the
apostolic stage. Till now he had been the leader and key figure from
the beginning, but now it was time for Paul's work to begin, and
build a holy edifice for the glory of God, upon this foundation of an
open door for the Gentiles.
Peter had much more work to do, and a final testimony for Christ
in the laying down of his life, but his public record of activity fittingly
closes with this event.
It was not the end of controversy on the matter. There is never
any end to controversy, but the foundation is there for those with
wisdom to find it. Even Peter himself wavered on this same point on
a later occasion, out of a well-intentioned but misguided desire to
pacify agitators, and Paul had to correct him.
Truly we must do all we can to avoid offense, and every thing
possible mifet be given up for the sake of peace if necessary, but the
foundation cannot be yielded.
The very last words we have from Peter, at the end of his second
epistle in which he spoke of his own soon-expected death, was high
praise for his "beloved brother Paul," and commendation of Paul's
epistles as "Scripture" given by the wisdom of God (2 Pet. 3:15-16).
Then he concludes his final message, 2 Peter 3:17—
"Ye therefore, beloved, seeing ye know these things
before» beware lest ye also, being led away with the error of the
wicked, fall from your own steadfastness.
"But grow in grace and in the knowledge of our Lord and Savior
Jesus Christ. To him be glory both now and forever. Amen."
Faith And Obedience
BY BROTHER GEORGE GIBSON
"Every man according as he purposeth in his heart, so let
him give; not grudgingly, or of necessity: for God
loveth a cheerful giver"—2 Cor. 9:7
IN ALL of God's dealings with man, it must be evident
to a careful reader of His Word, that freewill is the basis
of His requirements. This principle began in Eden when
man was placed in the garden to dress it, and keep it. The
only prohibitory decree under which he was to serve is
revealed in Gen. 2:16-17—
"And the Lord God commanded the man, saying, Of every
88 Berean 383
tree of the garden thou imyest freely eat: But of the tree
of the knowledge of good and evil, thou shalt not eat of it:
for in the day that thou eatest thereof thou shalt surely die."
Although he was forbidden to eat of the fruit of the
tree of the knowledge of good and evil, he was not compelled
to avoid it. Therefore he possessed the power to obey, or
not to obey as he should think best, and on that basis whatever
action he should take would be his own voluntary will.
In the exercise of that free will, he chose to disobey God's
law by not believing His Word: choosing rather to believe
a lie, and thereby sinned. If anyone should think that he
can break God's law with impunity, let him give attention
to Paul in Rom. 5:12—
"Wherefore, as by one man sin entered into the world,
and death by sin; and so death passed upon all men, in whom
all have sinned" (Margin).
We are not guilty of Adam's sin, as some teach, but we
do suffer the consequences of it. This is a principle that
stands out in the Bible, and we will do well to consider it.
In the case of Achan, he not only lost his life, but his family
as well, and the armies of Israel were defeated at Ai, and 36
men lost their lives.
Another striking case is that of David when he numbered
Israel and, as a result, there was great loss of life among
the people. After it was too late, David realized the great
suffering brought upon others because he sinned, and said—
"Lo, I have sinned, and I have done wickedly: but these
sheep, what have they done? let Thine hand, I pray Thee,
be against me, and against my father's house"—2 Sam. 24:17.
The point we are aiming at is this. As we said above, we
possess the power to obey, or not to obey as we think best.
When an occasion arises, and we find it necessary to make
a decision with respect to some condition in the ecclesia,
let us, in the exercise of our freewill, examine our position
to be certain that whatever we do will be for the welfare
of the Truth, and likewise for the welfare of our brethren
and sisters.
When the children of Israel were called upon to construct
the Tabernacle in the wilderness, the materials for the Tabernacle,
and its furnishings, were all to be supplied on a freewill
basis, as we read in Exo. 25:2—
"Speak unto the children of Israel, that they bring me an
offering: of every man that giveth it willingly with his heart
ye shall take my offering."
It should be observed carefully that the materials were
only to be received from those who gave them willingly
with their heart; there was to be no persuasion, or prompting;
neither was there to be any canvassing to see which each
one would give. Paul emphasizes this same principle—
"Every man according as he purposeth in his heart, so let
him give; not grudgingly, or of necessity (that is of constraint
or compulsion): for God loveth a cheerful giver."
384 88 Berean
The principle of freewill which began in Eden runs
through the entire Bible, and finally finds its fullest development
in the Gospel dispensation, and is expressed by Jesus
in his last message to the ecclesias, in Rev. 22:17—
"And the Spirit and the bride say, Come. And let him
that heareth say, Come. And let him that is athirst come.
And whosoever will (be willing), let him take the water of
life freely."
The presentation of the Gospel message given to "the lost
sheep of the house of Israel," was not a conscription law,
but a gracious invitation in which they were offered salvation
if they would believe and obey the Gospel message.
One of the lofty expressions used by Jesus, during his ministry,
is that in Matt. 11:28-29—
"Come unto me, all ye that labor and are heavy laden, and
I will give you rest. Take my yoke upon you, and learn of
me; for I am meek and lowly in heart; and ye shall find
rest unto your souls."
But only a few responded to his appeal, while the majority
Scorned his message. They had the power to accept the offer,
or reject it as they thought best. Using their freewill, they
chose to reject the gracious invitation and, because of that,
the way of salvation was opened to the Gentiles.
Likewise, only a few among the Gentiles have accepted
the invitation, obeyed the Gospel requirements, and began
walking in a newness of life.
Even after we have been baptized into Christ, and become
heirs according to the promise, we are only on probation,
and we are not compelled to walk in the Truth. We still
have the freedom of exercising our own voluntary will, and
may walk faithfully or unfaithfully, just as we may choose.
Of course, the voice of wisdom calls to us saying—
efTbis is the way, walk ye in it"
And then we have certain specific commandments as—
"Walk in the Spirit, and ye shall not fulfill the lust of
the flesh."
"Walk in love.
"Walk as children of light."
And finally, John says—
"This is love, that ye walk after His commandments. This
is the commandment, That, as ye have heard from the beginning,
ye should walk in it"—2 John 6.
The manner in which we respond to these words of John
will be governed entirely by our own voluntary will. If we
fully realize the priceless value of the precious heritage that
is ours through our belief and obedience of the glorious
Gospel, we will seriously consider every move we make, and
do all in our power to place ourselves in harmony with the
requirements of the Truth.
The generation that came out of Egypt failed to realize
the love and service that the law was calculated and designed
88 Berean 335
to produce in their lives and, as a result, they perished in
the wilderness. Commenting on these things, Paul says—
"Let us therefore fear, lest, a promise being left us of
entering into His rest, any of you should seem to come
short of it. For unto us was the Gospel preached, as well
as unto them: but the word preached did not profit them,
not being mixed with faith in them that heard it" (Hb. 4:1).
If therefore we would profit by the Word preached, it
must be mixed with faith when we hear it. If it is, we will
develop within ourselves a state of holiness in agreement
with the requirements of the Gospel.
God's commandments are simple and easy to be understood,
and we must act upon them, or we will never be saved. And
we must act now, for the present is all important to us, for
we know not the day of the Lord's coming; but we do know
that it is not very far from every one of us.
When the Lord comes, and we are summoned to meet
him, there will only be one apprehension, and all the worries
and anxieties of our days of probation will recede into the
past. That which will occupy our minds will be a burning
question: what will he think of us? But why wait until
then? Owing to the prevalent uncertainty of this life, our
whole aim should daily be, What does he think of me now?
The basis of his judgment is found in his own words—
"I will give to every one according as your work shall be."
How, then, are we exercising our own voluntary will, both
with respect to ourselves, and in the ecclesia? Do we remember
the commandment, MAs ye would that men should
do to you, do ye even so to them." Do we remember to be
gentle, meek, kind-hearted, compassionate, merciful and forgiving?
There is one saying of Jesus, in particular, that should
burn in our minds continually. In the parable of the king
who would take account of his servants, he speaks of the
punishment meted out to the wicked servant, and says—
"So likewise shall my heavenly Father do also unto you,
if ye from your hearts forgive not every one his brother
their trespasses" (Matt. 18:35).
Whether we will be in the Kingdom or not, depends
entirely how we conduct ourselves today. Therefore let us
put away all petty grievances, and turn to the Word with
all our hearts that (O>1. 1:9-10)—
"We might be filled with the knowledge of His will in all
wisdom and spiritual understanding; that we might walk
worthy of the Lord unto all pleasing, being fruitful in every
good work, and increasing in the knowledge of God."
"We glory in tribulations also: knowing that tribulation worketh
patience; and patience, experience: and experience hope; and
hope maketh not ashamed; because the love of God is shed
abroad in our hearts by the holy spirit which is given unto us."
386 88 Berean
Be Strong In The Lord
"By their fruits ye shall know them"—Matt. 7:20.
WORRY, FEAR and perplexity have taken the place of
confidence throughout the world; hatred prevails among
the different races of people, even in the countries where
they boast of freedom and justice for all. There is deep poverty
and misery in many countries, mismanagement and
chaos in others, and we see the big paw of the bear meddling
among the affairs of Ham. Hunger and hate stalk
through the lands like a ravening wolf.
But we who understand the times, have no need for fear;
we can read the headlines with interest, and consider them
calmly; for we know and believe what Jesus said, that there
would be great distress among nations, men's hearts failing
them for fear of what is coming upon the earth. Those in
the Household have no cause for fear. All the signs rather
give cause to rejoice—"for your redemption draweth nigh."
But there is a condition existing causing concern to all
earnest brethren. It is the tendency to weaken ecclesial
standards, and to disrupt unity. None of us wants to be lacking
in strength of faith and knowledge when we stand before
the great Judge; for it will then be too late to think of
what we should have done.
We know that it is a long hard fight to maintain the right
spirit among us. And if the ecclesias are to prosper, a spirit
of unity must prevail among us. A house divided cannot
stand, and it is no different with a fellowship made up of
many ecclesias. Paul in all his epistles exhorts the brethren
to faithfulness, that they, and we, might be more fully enlightened
in the Word. He wrote to the Corinthians—
"And I, brethren, when I came to you, came not with
excellency of speech or wisdom . . . I was with, you in
weakness, and in much trembling; and my speech an4
my preaching was not with enticing words of man's wisdom,
but in demonstration of the Spirit and of power,
that your faith should not stand in the wisdom of men,
but in the power of God" (1 Cor. 2:1-5).
We need to speak the Truth as it has been made known
to us by the will of God. Then as this is done among us all,
there will be unity of thought and action which will bring
ecclesial prosperity to the glory of God. Let us not grieve
the Holy Spirit by doing that which would bring dissension.
We all desire eternal life, as our supreme goal, and if we
hope to attain to that goal, we must work for it now. To live
in our high calling in Christ Jesus is not easy for any of us,
at any time. Only a spiritual sluggard would say, "Don't
bother trying to be perfect." Jesus said—
"BE YE THEREFORE PERFECT, even as your Father
which is in heaven is perfect" (Matt. 5:48).
88 Berean 387
These words speak of the excellence which should distinguish
the disciples of Jesus, and show the perfection that
will characterize the kingdom, and the glorious completeness
of the divine example we are to follow.
Jesus does not expect more of us than we are able to do;
but he does want us to be faithful and ever trying to overcome
the evils of the flesh, and the ways of the world. To
follow the world may be pleasant for the time, and very
satisfying; but we must do all things in harmony with the
Truth. All our decisions should be made on the basis of
spiritual thought and understanding.
If we stray from that course, then we will seek defense in
compromise, and nowhere in the Scriptures are we allowed
to compromise. Paul did not compromise or use half measures.
He gives direct warning—
"I beseech you therefore, brethren, by the mercies of
God, that ye present your bodies a LIVING SACRIFICE,
holy, acceptable unto God . . .
"And be not conformed to this world: but be ye transformed
by the renewing of your mind, that ye may prove
what is that good, and acceptable, and PERFECT, will
of God" (Rom. 12-1-2).
James says (1:2-12)—
"My brethren, count it all joy when ye fall into divers
temptations; knowing this that the trying of your faith
worketh patience . . . for when he is tried, he shall receive
the crown of life."
**•
ONE OF the most essential pillars in the ecclesia is love.
All through the Scriptures runs that theme, that love should
bind the followers of Christ in unity.
Jesus gave this new commandment—
"That ye love one another; as I have loved you . . ."
"By this shall all men know that ye are my disciples, if
ye have love one to another'* (John 13:34-35).
If we feel that we do not measure up to such a standard,
let us repair the unsound spiritual condition wherein we fall
short. We are reminded in Rom. 8:9—
"Ye are not in the flesh, but in the Spirit, if so be that
the Spirit of God dwell in you. Now if any man have not
the spirit of Christ, he is none of his."
In the Truth there is no provision for compromise. If we
try to follow a "middle course" we place the promised crown
in jeopardy. We are urged to fight the good fight of faith;
but if we compromise, there is no need to fight, and eventually
all who resort to it will be among those who look to
the judgment with fear and trembling.
Jesus taught that a good tree did not bring forth corrupt
fruit, and a corrupt tree could not bring forth good fruit.
"For a good man out of the good treasure of his heart
bringeth forth that which is good; and an evil man out ..
the evil treasure of his heart brjngeth forth evil:
388 88 berean
"For out of the abundance of the heart the mouth
speaketh" (Luke 6:45).
The person who lives close to the Truth is like a good
tree which is healthy and sound to its deepest roots. Such a
tree will have leaves green and beautiful, and the fruit
will be abundant, for it is a tree of the highest standard.
In the days when Jesus was teaching, he often spoke of
the common things of every-day life. The people could easily
understand his words about a tree, as trees were a very important
thing in their lives. In some parts of Palestine trees
were few, and there was a tax on trees. Therefore when a
tree showed symptoms of disease, or failed to bring forth
fruit, it was cut down.
We have read of the master who ordered a tree cut down
because it had not borne fruit for three years. By this parable
Jesus compared men to trees, and said—
"BY THEIR FRUITS ye shall know them."
Those who live unto the Lord are said to be like trees
planted by rivers of water. Like the tree that will sprout
forth with the scent of water, so will those in the Truth be
sustained by the faith and hope of attaining to the living
waters of eternal life. And like the trees deeply rooted in
the earth, they will grow in character, and their walk will
conform to the revealed will of God.
"The righteous shall flourish like the palm tree; he shall
grow like a cedar in Lebanon. Those that be planted in
the house of the Lord shall flourish in the court of God.
"They shall still bring forth fruit in old age; they shall
be fat and flourishing" (Psalm 92:12-14).
Well did Jesus know t