NO. 790: MAN ASKS AND GOD ANSWERS

No. 790

What the Scriptures Say about Spiritism and Occultism

“Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the Lord your God.” (Lev. 19:31)

Who practiced Spiritism and Occultism in Bible times?

(1) The worst of the heathen (non-Jews):

Exod. 7:11: “Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.”

2 Kings 9:22: “And he [Jehu] answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?”

Isa. 19:3: “And  . . . Egypt . . . shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards.”

Acts 8:9: “But there was a certain man, called Simon, which . . . used sorcery, and bewitched the people of Samaria . . .”

(2) The worst of the Jews:

1 Sam. 28:7: “Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and inquire of her.”

2 Chron. 33:6: “And he [Manasseh] . . . observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the Lord, to provoke him to anger.”

Jer. 14:14: “Then the Lord said unto me, The prophets prophesy lies in my name . . . they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart.”

What Scriptures show that the dead cannot communicate with the living?

Job 14:21: “His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.”

Psa. 6:5: “For in death there is no remembrance of thee [the Lord]: in the grave who shall give thee thanks?”

Psa. 115:17: “The dead praise not the Lord, neither any that go down into silence.”

Psa. 146:4: “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.”

Eccl. 9:5-6, 10: “For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun. . . . 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.”

Isa. 38:18-19: “For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee, as I do this day.”

Isa. 63:16: “Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not.”

Dan. 12:2: “And many of them that sleep in the dust of the earth shall awake . . .”

John 11:11, 14: “Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. . . . Then said Jesus unto them plainly, Lazarus is dead.”

What Scriptures show that evil spirits (the fallen angels) are personal beings?

Luke 4:41: “And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And He rebuking them suffered them not to speak: for they knew that He was Christ.”

Acts 19:15: “And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?”

Jas. 2:19: “Thou believest that there is one God; thou doest well: the devils also believe, and tremble.”

What are the principal strategies and methods of fallen angels for controlling humans?

(1) Lies, deceptions, and false doctrines:

John 8:44: “He [Satan] . . . abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.”

2 Cor. 4:4: “. . . the god of this world hath blinded the minds of them which believe not . . . .”

2 Thess. 2:9: “Whose coming is after the working of Satan with all power and signs and lying wonders.”

1 Tim. 4:1: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.”

(2) Devil worship:

Lev. 17:7: “And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring.”

Deut. 32:16-17: “They provoked him to jealousy with strange gods, with abominations provoked they him to anger. They sacrificed unto devils, not to God; to gods whom they knew not . . .”

1 Cor. 10:20: “But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.”

(3) Spiritism (impersonating the dead and claiming communication with the dead) and Occultism (fortune telling, sorcery):

Deut. 18:10-11: “There shall not be found among you any one . . . that useth divination, or an observer of times, or an enchanter, or a witch, Or a charmer or a consulter with familiar spirits, or a wizard, or a necromancer.”

(4) Demoniac possession:

Matt. 8:28: “And . . . there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.”

Matt. 12:22: “Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him . . .”

Luke 8:2: “And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils.”

Do the Scriptures show an example of fallen angels imper­sonating the dead?

An example is King Saul’s “séance” with the witch of Endor after he lost fellowship with God:

1 Sam. 28:7, 11-16, 19-20: “Then said Saul unto his servants, Seek me a woman that hath a familiar spirit . . . And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor.  . . . Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel. . . . And the woman said unto Saul, I saw gods ascending out of the earth. And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a mantle. And Saul perceived [concluded] that it was Samuel . . . And Samuel [his representation] said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed . . .  and God is departed from me, and answereth me no more . . . therefore I have called thee, that thou mayest make known unto me what I shall do. Then said [the representation of] Samuel, Wherefore then dost thou ask of me, seeing the Lord is departed from thee, and is become thine enemy? . . . Moreover the Lord will also deliver Israel with thee into the hand of the Philistines: and to morrow shalt thou and thy sons be with me . . . Then Saul fell straightway all along on the earth, and was sore afraid . . .”

How do we know this incident was an impersonation?

(1) God and His servants (of whom Samuel had been one) would have nothing to do with Saul:

1 Sam. 28:6: “And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.”

(2) God had forbidden necromancy – the supposed communication with the dead. Hence His servants, including Samuel, shunned it and Saul himself had forbidden it:

Deut. 18:10-11: “There shall not be found among you any . . . consulter with familiar spirits, or a wizard, or a necromancer.”

1 Sam. 28:3: “And Saul had put away those that had familiar spirits, and the wizards, out of the land.”

(3) God punished Saul with death for consulting with the demons through the witch of Endor:

1 Chron. 10:13: “So Saul died for his transgression which he committed against the Lord . . . and also for asking counsel of one that had a familiar spirit, to inquire of it.”

(4) God would not permit one under His death sentence, as was the witch of Endor, to disturb the death-sleep of His faithful servants, of whom Samuel was one:

Exod. 22:18: “Thou shalt not suffer a witch to live.”

How are we instructed to regard Spiritism and Occultism and their various methods such as séances, visions, trances, etc.?

(1) We are to regard them as the operations of devils, not of dead people:

Deut. 32:17: “They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.”

2 Kings 21:2-3, 6: “And he [Manasseh] did that which was evil in the sight of the Lord, after the abominations of the heathen, whom the Lord cast out before the children of Israel. . . .  he reared up altars for Baal . . . and observed times, and used enchantments, and dealt with familiar spirits and wizards.”

(2) We are to regard them as abominations:

Deut. 18:9-12: “When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one . . . that useth divination, or an observer of times, or an enchanter, or a witch, Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord: and . . . the Lord thy God doth drive them out from before thee.”

(3) We are to regard them as polluting practices:

Lev. 19:31: “Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them.”

What will be the ultimate fate of those who follow Spiritism and Occultism?

(1) They will not be fit for the Kingdom:

Gal. 5:19-21: “Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft      . . . and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.”

(2) If unrepentant, they will be annihilated along with others of the goat class:

Rev. 21:8: “But the fearful, and unbelieving, and the abominable, and murderers, and whore­mongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”

What should our attitude be toward Spiritism and Occultism and what are our tools for resisting them?

(1) We are to avoid and oppose them:

Isa. 8:19: “And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God?”

Eph. 6:12: “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness [wicked spirits] in high places.”

Jas. 4:7: “Submit yourselves therefore to God. Resist the devil, and he will flee from you.”

(2) We are to put on the armor of God and embrace His Word:

Eph. 6:13, 17: “Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. . . . And take . . . the sword of the Spirit, which is the word of God.”

(3) We are to pray:

Matt. 6:13: “And lead us not [let us not be lead] into temptation, but deliver us from evil.”

(Based on Epiphany Studies in the Scriptures, Volume 17, pages 460-466.)

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UNTO THE PURE ALL THINGS ARE PURE

“Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate [worthless].”                      (Titus 1:15-16)

The Apostle is not here speaking of the worldly, but of those who have learned and appreciated the truth. He is speaking of those who have enjoyed at least the first step in heart purification – justification – but whose hearts have become defiled through a failure to maintain the law of love as their ruling principle. Instead of their hearts being filled with love, they have let selfishness and its defiling influences return as the ruling principle of their hearts. They not only have the spirit of the world, they sometimes exercise it in a much more destructive way than does the world.

The Apostle goes on to intimate that those in this condition seem especially prone to impugning the conduct and motives of others. Being selfish themselves, they attribute selfishness to everyone else. Being impure themselves, they attribute impurity to others. They have lost that spirit of love which “Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil.” (1 Cor. 13:5) Having lost the spirit of love, their hearts rapidly fill with selfish, envious, and unkind sentiments toward others.

Some even go to the extreme of impugning the motives of God and our Lord Jesus Christ. They are unable to think of love and benevolence as motivating factors for conduct, because in their own hearts they think merely of selfishness and personal aggrandizement as motives. They view the divine purposes from this standpoint, and conclude that God was moved by pride or vanity to recover man from sin and death, merely to show what He could do. They claim that our Lord Jesus was motivated to become our Redeemer because of a desire for self-gratification, honor, and power. This demon­strates that no one can bring a clean thought out of an unclean heart.

The Apostle suggests that not only have their minds become corrupted, but also their consciences. They act, speak, and think evil, and yet their consciences do not reprove them; they become blinded, self-deceived. What a terrible condition this is, and how careful all of the Lord’s people should be, not only to have pure hearts and minds, but also to keep their consciences in close accord with the Word of the Lord. This condition can only be maintained by judging ourselves, strictly and frequently, by the standard which God has given us: His law of Love. In the words of the hymn,

“I want the first approach to feel
Of pride or fond desire;
To catch the wandering of my will,
And quench the kindling fire.”

The Apostle points out that those whose minds become impure are likely to profess knowledge of God and His Word as loudly as ever, perhaps even boasting of it. Therefore, we cannot always judge on the basis of their professions who among them is of a pure mind and good conscience, and in full harmony with the Lord. Instead, we will know them by their works. As the Master said, “Ye shall know them by their fruits.” (Matt. 7:16) If any profess to know God, and yet by their works renounce Him, we are fully justified in questioning whether or not they are self-deceived, whether or not their consciences, as well as their minds, may not have become defiled.

Renouncing the Lord by our works does not necessarily mean resorting to murder, robbery, licentiousness, etc. It instead means that the previously clean heart or will, which previously produced noble and pure qualities, has been replaced with an unclean heart or will, producing impure qualities. No wonder the Apostle describes those with such hearts as abominable! All who have the spirit of the Lord must abhor the spirit of evil, however surprised and grieved they may be to find it coming from one who previously exhibited sweetness, love, kindness, and good works.

The Apostle James echoes the same thought: “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.” (Jas. 1:26) As our Lord said, “A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.” (Luke 6:45)

The unbridled tongue speaking selfishly, enviously, bitterly, boastfully, slanderously, proves that the heart from whose fullness these things overflow is unsanctified, unholy, and grievously lacking the spirit of Christ. Whatever religion it may have attained is vain because that heart is not in a salvable condition. Only by disobedience to the law of Love could anyone’s heart and conscience be so defiled, after having been purified through faith in the precious blood, and consecrated to the Lord. One having thus lost the spirit of the truth, and having a poisoned or defiled mind and conscience, is surely “to every good work worthless.” (Titus 1:16, Dia.)

What course should be pursued by those who find themselves possessed of impure minds – minds inclined to surmise evil rather than good, envious minds, selfish, resentful, bitter, unforgiving, minds which love only those that love and flatter them? Is there any hope for those who find themselves possessed of such impure minds? Would God not utterly reject them?

God is very compassionate, and it was while all were sinners that He provided for our redemption. There is hope for all who see their defilement and who desire to be cleansed. But true repentance means both contrition and reformation, and for help in the latter we must go to the Great Physician who alone can cure such moral sickness. Of Him it is written, “Who forgiveth all thine iniquities; who healeth all thy diseases.” (Psa. 103:3) All of His sanctified ones, it is safe to say, were at one time more or less diseased, and thus in some degree “worthless” for His service.

It is true that it is worse for those who were once cleansed but who like the sow return to “wallowing in the mire” of sin. (2 Pet. 2:22) But still there is hope, if they return to diligently taking the Good Physician’s medicine. The danger is that the conscience, having become defiled, will so pervert the judgment, causing bitterness to be esteemed as sweetness, and envy and malice as justice and duty, and the “mire” of sin to appear to be the beauty of holiness. It is only then that the case is practically a hopeless one.

THE GOOD PHYSICIAN’S ANTIDOTES

The Good Physician has antidotes for soul-poisoning, which if taken properly will sweeten the bitter heart. Instead of envy it will produce love; instead of malice, hatred, and strife it will produce love and harmony. Let us all take these medicines, for they are not only good for the violently sick, but for the well and the convalescing also. The following are some of the prescriptions:

(1) “And every man that hath this hope in him purifieth himself, even as he [the Lord] is pure.” (1 John 3:3) As our minds and hearts expand with this hope and we begin to measure its lengths, breadths, heights, and depths, it surely sets before us in rainbow colors the love of the Heavenly Father and the Redeemer, and we love the Father and the Son more and more because they first loved us. The divine form of love becomes more and more our ideal and the cleansing and purifying of our hearts follows. Looking into the perfect law of liberty – Love – we become more and more ashamed of all the meanness and selfishness which the fall brought to us. Anger, malice, wrath, envy, and strife become more and more repulsive to us when seen in their true light as works of the flesh and the devil. We will flee from these evils of the soul as from deadly contagion. Our hearts (wills, intentions) will become pure and we will set a guard not only upon our lips but also upon our thoughts, that the words of our mouths and the meditations of our hearts may be acceptable to the Lord. (Psa. 19:14)

(2) “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” (Titus 2:14) We can correctly conclude how, when, and by whom we were redeemed, but this avails little if we forget why we were redeemed. The redemption was not merely a redemption from the power of the grave – it was chiefly a redemption “from all iniquity.” Furthermore, the Lord has not merely sought a “peculiar people,” but rather a people peculiarly cleansed and purified. This medicine will surely serve to purge us from iniquity if we seek to serve the Lord.

(3) “Flee also youthful lusts: but follow righteousness, faith [fidelity], charity [love], peace, with them that call on the Lord out of a pure heart.” (2 Tim. 2:22) Whatever it may cost, justice and righteousness must always be followed – we may not follow unrighteousness even for a moment. This is difficult for some because they do not know how to judge righteously. They are prone to judge according to rumor or appearances, or to accept the judgment of “scribes and Pharisees” as did the multitude which cried, “Crucify Him!” Had they followed righteousness they would have seen the Lord’s character in His works as well as in His words. They would have seen that He was “holy, harmless, undefiled, separate from sinners.” (Heb. 7:26) They would have seen that His accusers were moved by envy and hatred.

After righteousness, we are to pursue fidelity or faithfulness. The Lord has declared His own fidelity or faithfulness as our friend. In the words of the wise man, “A man that hath friends must show himself friendly: and there is a friend that sticketh closer than a brother.” (Prov. 18:24) But notice that God’s Word puts righteousness first. Even the worldly recognize fidelity as a grace and often put it first, for many would commit theft or perjury because of fidelity to a friend.

Fidelity, love, and peace can only be exercised in harmony with righteousness, but unless unrighteousness has been proven against a brother or sister, our fidelity and love and peace toward them must continue. Indeed it must increase in proportion as envy and slander and all the fiery darts of the Wicked One assail them “without a cause.” This valuable prescription will help to keep our hearts free from the poison and bitterness with which the Adversary seeks to infect them. A pure heart is filled with love and is free from injustice, unrighteousness, and selfishness.

(4) “Seeing ye have purified your souls in obeying the truth through the Spirit [the spirit of the truth] unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently.” (1 Pet. 1:22) This medicine is for those who have used the other prescriptions and gotten clean. It points out that the purity came not merely through hearing the truth, nor through believing the truth, but through obeying it. It is also not merely a formal obedience in outward ceremony, custom, and polished manner, but thorough obedience to the spirit of the truth – its real significance.

All these steps bring us to the point where the love of the “brethren” of Christ is unfeigned and genuine. At first we may treat all with courtesy, or at least without impoliteness, but many of them we may not like, much less love. Maybe they are poor, or shabby, or ignorant, or peculiar, but by obeying the spirit of the truth we recognize that all who trust in the precious blood and are consecrated to the dear Redeemer and seek to follow His leadings are “brethren,” regardless of race, color, education, poverty or appearance. We reach the point where our hearts are so free from envy, pride, and selfishness, and so full of the spirit of the Master, that we can honestly say we love all the brethren with a love that is sincere and not at all feigned.

Having come this far along in the good way, the Lord through the Apostle tells us what is next in order that we may keep our hearts pure: “See that ye love one another with a pure heart fervently [intensely].” It is important not to forget the pure heart, else it might be but a step from pure love into a snare of the Adversary, carnal love. Pure love is not to be cold and indifferent, however; it is to be so warm and strong that we would be willing to “lay down our lives for the brethren.” (1 John 3:16)

With a love such as this burning as incense to God upon the altar of our hearts, there will be no room there for any selfish, envious thoughts, words, or deeds. Oh how blessed would all the gatherings of the Lord’s people be, if such a spirit pervaded all of them! If such love dominated even a fraction of hearts, it would quickly exercise a gracious influence for righteousness, fidelity, love, and peace, and against envy, strife, malice, slander, and backbiting.

Let all the Lord’s people more and more take these medicines which tend to sanctify and prepare us for the Master’s service, here and hereafter.

(Based on Reprint 2516.)

Write to us at: epiphanybiblestudents@gmail.com

NO. 789: REJOICE IN TRIBULATION

No. 789

“For our heart shall rejoice in him, because we have trusted in his holy name.” (Psa. 33:21)

The first city in Europe to hear the Gospel message was Philippi, in the Roman province of Macedonia. There the Apostle Paul and Silas, along with other companions, sought out those who reverenced the Lord and who would therefore most likely have hearing ears for the Gospel. They found a little group who met by the riverside for worship. One of the group, Lydia, became prominent for her thorough acceptance and zeal for the Gospel message. She hosted the Apostle and his company in her home, and promoted the interests of the cause to the best of her ability.

The meetings were held outside the city, doubtless because Philippi had its own approved religious system and would not allow any outside of it to hold meetings. While passing from Lydia’s home to the place of worship outside the city gate, the group was met repeatedly by a young woman who was well known locally as a fortune-teller, and who brought a large income to the people who owned her as a slave. Each day when the evangelists passed, she called out after them, “These men are the servants of the most high God, which show unto us the way of salvation.” (Acts 16:17) Although the statement was true, coming from such a source and possibly in a jesting voice, it might have been understood by those who heard it to be sarcasm or ridicule, and therefore it was a hindrance to the Lord’s work.

The Apostle Paul became more and more troubled by this occurrence. It hindered his mission, and he was probably also saddened to see a fellow human being thus used by the wicked spirits controlling her. In a similar occurrence, a man possessed of an evil spirit said to our Lord Jesus, “I know thee who thou art, the Holy One of God.” Jesus refused to recognize the testimony of the evil spirit, but had compassion for the one possessed of it and delivered him. (Mark 1:24-26; Luke 4:34-35)

Present-day critics dispute the existence of evil spirits, denying that human beings ever are or ever have been possessed by them. They suppose that the Lord and the Apostles mistook either deception or mental illness for possession in these cases. However, to those who have learned to respect the Word of God, there is no room for questioning the accounts. Our Lord commanded evil spirits to come out of possessed individuals and they obeyed Him. The Apostle Paul invoked the same divine power to heal the young woman, delivering her from the evil spirit that was using her as a channel of communication.

We can imagine the consternation of the people who owned her when they found that the large amount of money they had invested in this slave was lost, for such spirit-possessed ones had a high market value. Their future source of income was gone, and they became desperately angry and sought revenge upon those who had financially ruined them. They were evidently influential, and succeeded in quickly arousing a mob determined to have revenge against Paul and Silas.

PAUL AND SILAS IMPRISIONED

The Apostle’s general instruction to his followers was: “If it be possible, as much as lieth in you, live peaceably with all men.” (Rom. 12:18) It is not the chief business of the Lord’s people to stir up the animosity of the world and to bring persecution upon themselves, but evidently Paul acted under special guidance of the Lord in this situation. As those who are engaged in a bad cause generally do, the owners of the slave raised spurious charges, saying that Paul and Silas were teaching a religion contrary to the laws of Rome, and thus were likely to incite sedition. This was a false charge, for they had followed the law and went outside the city gates for their worship; however, it was sufficient to bring upon them the severest penalties their judges could inflict. Their clothing was torn from them, they were beaten with rods, and they were imprisoned. This was one of three times that Paul was thus beaten. (2 Cor. 11:25) He referred to it in his letter to the Thessalonians, declaring that he was “shamefully” treated at Philippi. (1 Thess. 2:2)

They were thrown into the central dungeon of the prison reserved for the most vicious criminals. With their feet fastened in stocks and their backs bleeding and raw from the scourging, they were filled with the spirit of rejoicing, expressing their feelings in prayers and songs of thankfulness for the privilege of suffering in the Lord’s service, of enduring tribulation for righteousness’ sake. It must seem remarkable to the worldly that these men could thus rejoice in tribulation – rejoice that they were counted worthy to suffer afflictions for the cause of Christ.

How little the world knows of the peace of God. Our Lord said, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.” (John 14:27) These faithful servants of the Lord could rejoice in whatever experiences God permitted to come to them, and He is equally able and equally willing today to grant His favor to those who trust Him and seek to walk in His ways. It is our privilege as Christians to be always rejoicing – to rejoice evermore and in everything give thanks.

At midnight, as the other prisoners listened to the prayers and songs of Paul and Silas, an earthquake shook the prison. The doors were opened, and the chains of the prisoners were loosed. When the jailer awoke and saw the prison doors open, he drew his sword to kill himself because he thought the prisoners had all escaped and his reputation was ruined. Paul called to him to do himself no harm, assuring him that the prisoners were all there.

The jailer had likely heard something about these men who were so different from the ordinary criminals he encountered, and was impressed with their unresisting attitude and their Christ-like demeanor even under the severest circumstances. It seems he felt a hunger for the fellowship with his Creator that these discredited men appeared to enjoy. He had quite probably been able to read the Gospel of Christ in the features and conduct of his prisoners, receiving some preliminary instruction of his heart, for he quickly inquired: “Sirs, what must I do to be saved?” The Lord’s servants quickly replied: “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.” (Acts 16:30-31) By his belief he would be saved to the peace and joy shown by his prisoners, saved from sin’s degrading influence, and ultimately saved from the penalty of sin – death.

The jailer was encouraged to hope not only for his own personal salvation, but for that of his family as well. It is reasonable to suppose that this conversation about his salvation progressed while he ministered to the evangelists, tending to their wounds, and seeking to make them comfortable. We may presume that the Apostle relayed the simple story of the love of God manifested in the gift of His Son, and of the love of Christ manifested in His sacrifice on our behalf.

There is a lesson here for us: “Preach the word; be instant in season, out of season.” (2 Tim. 4:2) The willingness of Paul and Silas to preach Christ to the jailer despite their own dire circumstances was in perfect accordance with the joy of the Lord which filled their hearts and caused them to sing. Dissatisfied Christians who are disposed to grumbling would neither be inclined to sing praises under such circumstances, nor to preach the Gospel on such an out-of-season occasion. We are to be willing to serve others at any time, however out-of-season to ourselves, if it be in season and opportune for them, but we are not to intrude even the Gospel itself at inopportune times, however convenient the occasion may be to us.

SECURING JUSTICE

The rulers ordered the release of Paul and Silas the next morning, but the Apostle sent word to them that the injustice they had endured must be publicly acknowledged. They were Roman citizens, and Roman law had been violated when they were publicly beaten without being legally condemned. Fearing repercussions from violating the rights of Roman citizens, the rulers came to the prison as the Apostle requested and released the prisoners, thus publicly conceding that an injustice had been done.

Some have been disposed to criticize the Apostle’s course in claiming Roman citizenship, but it was unquestionably proper for him to appeal to his Roman citizenship as a means to secure justice. We may properly appeal to any human law under which we are living that would protect our just rights, but we may not go beyond this and denounce the laws or violate them. Our Lord admonished submission to the ordinances or laws of men with respect to our earthly affairs, explaining, “And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.” (Matt. 5:40)

However, if anyone attempts to rob us of anything without due process of law, we are not obligated to yield unless it seems prudent in the circumstances. We have the right to call on the law to protect us from injury. This does not mean that we are citizens of this world. It merely means that as strangers and pilgrims we are required to pay taxes for the support of law and order, and that worldly authorities are to recognize our rights under the laws which they themselves frame.

It was mutually agreed that Paul and Silas would leave the city, and evidently this was wise. Their teachings would now have the opportunity to work among their new disciples, who might have a better chance for presenting the truth quietly in the absence of their leaders, against whom strong enmity had been aroused on account of the healing of the woman. Thus was the very small and humble beginning of the Church at Philippi, the first ecclesia to be established in Europe. From there the servants of the Lord went to Thessalonica, follow­ing the counsel of Jesus: “But when they persecute you in this city, flee ye into another.” (Matt. 10:23)

THE EPISTLE TO THE PHILIPPIANS

Years later, Paul wrote his epistle to the Philippians, one of the most loving of all the Church letters written by the Apostle. It contains no reproofs or chastisements such as appear in other epistles, but rather is full of commendation and special love, and apparently this little company of the Lord’s people loved the Apostle as fervently as he loved them. The afflictions he suffered on their behalf bound their hearts to him in lasting gratitude. They helped to sustain the Apostle on at least four occasions – once at Corinth (2 Cor. 11:9), twice at Thessalonica (Phil. 4:16), and once while he was a prisoner at Rome. On this latter occasion they sent their gifts and expressions of love by a special messenger, Epaphroditus, who arrived at Rome in the malarial season and took dangerously ill. Upon his recovery, Epaphroditus returned to Philippi with the Apostle’s epistle.

We find a special lesson contained in the fourth Chapter of the epistle. Although the Apostle found nothing in the condition of the Philippians to reprove, he wished to urge them not to retreat from the advanced steps of love and obedience already taken: “Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.” (Phil. 4:1) In light of their coming change from degradation to glory, they must continue firm, not trusting in their own strength, but in the power and grace of the Lord.

Several of the sisters of this congregation appear to have been prominent helpers in the work, and two of these are mentioned by name. (Phil. 4:2) Paul exhorted them to be of the same mind in the Lord, implying that in some respects at least these two were at odds. Note the Apostle’s language to them very carefully, for there is wisdom in it. He does not exhort them to be of one mind in everything, because if they were of very different temperaments and dispositions, etc., this might be impossible. He instead urged them to be of the same mind in the Lord – preserving a unity of heart and head in all things relating to the Lord.

This is sound advice for all of the Lord’s people. They are not to attempt to harmonize all earthly things under present conditions. They are to accept that they may have differences of opinion on various other subjects, insisting only on oneness, fellowship, union, and harmony in the Lord, in the truth, and in the spirit of love toward all the members of the household of faith. Insistence on more than this – insisting that all have one view on social, financial, political, and other questions, has caused serious strife and estrangement between members of the household of faith. All such endeavors are contrary to the Lord’s instruction through the Apostle and contrary to the spirit of a sound mind.

The “yokefellow” of the next verse should apparently be written with a capital letter, as the proper name of a brother in the Philippian Church – not only a Yokefellow in name but a true yokefellow, ready to assist others, specifically Clement and the two sisters already referred to. (Phil. 4:3) The Apostle believed their differences had not yet injured them spiritually, as he still recognized them as fellow laborers. Brother Yokefellow could fulfill the true meaning of his name by helping them to preserve unity of spirit in the Lord. Let us all seek to be true yokefellows, assisting the dear brothers and sisters with their burdens, whether they be financial burdens, burdens of illness, or burdens of conflicting temperaments and dispositions.

REJOICE ALWAYS

The Apostle then exhorted, “Rejoice in the Lord alway: and again I say, Rejoice.” (Phil. 4:4) This represents the very essence of Christian living. Outward circumstances will not always seem favorable to rejoicing; those who would rejoice always in the Lord must have faith in the Lord – trusting, hoping, and loving. Without faith one cannot appropriate the gracious promises of the Word and be able to rejoice in tribulation and suffering when badly treated for the truth’s sake. Only those living very near to the Lord, feeling His protection and care, can rejoice always, knowing that His promise is sure, and that all things will work together for their highest welfare. This rejoicing is not necessarily boisterous, but instead implies serenity, happiness, and peace. Noisy demon­stration is not essential, as some may think.

The Apostle continued: “Let your moderation be known unto all men. The Lord is at hand.” (Phil. 4:5) The Greek word here rendered “moderation” implies the thought of reasonableness and of not exacting our rights too rigorously. Mercy and leniency are certainly qualities required of all who are members of the household of faith. As far as possible, we are to be faithful in the performance of all that justice requires of us and merciful in our requirements of justice from others, just as our Father in heaven is kind and merciful to the unthankful.

In stating that the Lord is at hand, the Apostle did not mean that the Lord’s Second Advent might then be expected momentarily, nor before his death. Elsewhere in his epistles he expressed his expectation that he would die and wait for the crown of righteousness laid up for him. He also elsewhere clearly intimated that the day of the Lord could not come until after the great falling away mentioned in the prophecies, and the manifestation of the Man of Sin, etc. (2 Tim. 3:7-8; 2 Thess. 2:2-10) Therefore, his only thought in this exhortation was that we are living in the close of the reign of evil, that the dawning of the day of the Lord is not far distant, and that to the eye of faith it is so near that its influence should affect even the smallest affairs of the present life.

The Apostle then counseled, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.” (Phil. 4:6) Our English word “careful” has lost its original meaning, so there is danger of misunderstanding this statement. The word originally meant to be “full of care” – full of anxiety, trouble – and so the Apostle’s words correspond exactly to our Lord’s injunction to “Take no thought.” (Matt. 6:25-34)

Anxiety and burdens are unavoidable to those who depend on their own wisdom, strength and skill, but the Lord’s people are assured over and over again in the Word that if they remain faithful, all things will work together for their highest welfare. (Rom. 8:28) Christians who find them­selves anxious and fearful should go at once to the throne of heavenly grace in prayer and should feed upon the divine promises of the Word, so that their corroding cares may give place to faith, confidence, and peace of heart, whatever their outward circumstances. The thankful heart will conclude that He who favored us and redeemed us while we were yet sinners will much more favor and do for us now that we are His through Christ Jesus.

The Apostle then gave this assurance: “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” (Phil.4:7). It is not our own peace that is here referred to. We may be by nature restless, dissatisfied, discontented, fearful, foreboding or quarrelsome and therefore not disposed to peace. But if we follow the advice outlined above, we will learn to trust God in all of our affairs. It is the peace of God – the peace which comes from a realization of God’s power, goodness, and willingness to hold us by His right hand – that keeps us from worry and from anxiety. This peace will stand guard continually as a sentinel, challenging every worrying thought or fear. It will keep the mind and heart at peace with the Lord.

THE GRAND SUMMATION

Now we come to the Apostle’s grand summation of how the Christian is to grow in grace as well as in knowledge and love of God. Once our will has been consecrated to the Lord, once our faith has been exercised in rejoicing and thanksgiving for all His providences, and once the peace that comes from trusting in Him has been obtained, the further steps in the development of character will be through the guarding of our thoughts, words and actions: “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” (Phil. 4:8)

After reaching the grand development outlined by the Apostle, the Christian’s thoughts should be toward things that are “true,” having no sympathy with anything that is false or even exaggerated. Whoever sympathizes with falsehood or exaggeration is more or less defiling himself. Anyone who cleanses his thoughts is purifying his mind and his entire character, coming more in touch with and in sympathy with the Lord.

But it is not sufficient that we feel something to be true. We are to test all things further to discern to what extent they are “honest.” That is, are they honorable and noble? Although the Lord has accepted us, unworthy and imperfect as we are, covering our defects of character with his own merit, nevertheless, we cannot be in sympathy with the dishonorable features of our fallen condition. We must desire true nobility, and the highest standards of honor in our hearts, in our thoughts, in all of our dealings with our God and with our fellow creatures. The test of honor is therefore to be applied after the test of truth. Something might be true, but is it honorable to think about it or speak about it? This is another question.

Next we are to apply to everything the test embodied in the Golden Rule. Is something “just?” We have no right to do anything toward others that we would not have them do toward us. We are to apply this test of justice to all of our own thoughts, words and actions, while viewing the conduct of others, as far as reason will permit, from the standpoint of mercy, forbearance, pity, and helpfulness. We cannot be too careful how we evaluate our every thought and plan, to ensure that we do not infringe upon justice.

We are then to esteem and cultivate that which is “pure” until that which is impure becomes painful and distressing to us. We must desire to banish anything impure from our thoughts and this can only be accomplished by continually thinking upon things that are pure.

We are to recognize and esteem things that are truly “lovely” until things that are impure, unjust, untrue, and dishonorable cannot appear lovely or desirable. We must lift our mental vision to as high a point as possible, discerning as clearly as we can the loveliness of the perfect characters of our God and of our Lord Jesus Christ, as well as the loveliness manifested in those who walk in the footsteps of Jesus. The mind so occupied is guarded against intrusions of unlovely and unholy things.

The Apostle concluded by referring to all things of “good report” – things of any virtue or value, things in any degree praiseworthy. We may safely meditate upon the words, deeds, or sentiments of anyone as long as they are noble.

In doing all of these things, we will become more and more transformed by the renewing of our minds, and approach nearer and nearer to the glorious likeness of our Lord and Master. The Apostle then said: “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.” (Phil. 4:9) This should be the standard of all Christians, because all are representatives of the Lord, ambassadors for Him. Hence, so far as they are capable, their conduct and words should be living epistles, to be read by their fellow brothers and sisters, as well as by the world. Those so doing will have the peace of God.

The Apostle added, “But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.” (Phil. 4:10) These words seem to imply that the earnestness of the Philippians in serving the Apostle had to some extent relaxed for a time and then subsequently revived. Likely fearing that his words might be understood as a rebuke, he noted that this may have been due to lack of opportunity.

This man of God was very careful to not unnecessarily wound the feelings of the brethren. We all should likewise be careful to let the love of God influence our words so as to not wound unnecessarily even the least among the Lord’s people.

The Apostle then hastened to point out that he was not complaining: “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.” (Phil. 4:11) He had learned to put into practice himself the lesson he had just communicated to them. He had learned to cast aside anxious thoughts and to approach the Lord in prayer, supplication, and thanksgiving, and he possessed the resulting peace. In this condition of heart he was never in want, regardless of what necessities he might lack, for he was satisfied that the Father would provide the things he really needed.

This does not mean that we are to be content to live at the expense of others, or that we are to be content to allow the opportunities and talents and privileges which the Lord has given us to go unused. It means that we should seek through prayer and thanksgiving to use these talents and opportunities to the very best of our ability as would please the Lord, and we should be content with the result of such efforts.

We should conclude that our heavenly Father, who feeds the sparrows and clothes the fields with vegetation, is quite able to supply our needs in the manner and to the degree that would be for our highest welfare. After having done our part to the best of our ability, we are to be thoroughly content with the results – even if the results are the barest necessities of life. Being content with what we have does not imply ignoring our talents and opportunities, for these are part of the things which we have, the things which, as stewards, we are bound to use to the best of our judgment. We are not to be contented with the barest necessities unless they are the best results obtainable from a reasonable and judicious use of the opportunities and talents the Lord has given us, consistent with our consecration to His service.

The next verse shows that the Lord was surely fitting the Apostle for a grand place in the heavenly Kingdom: “I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.” (Phil. 4:12) Just as the Lord Jesus was touched with the feeling of our infirmities, that He might be a faithful High-Priest for the Millennial Kingdom (as well as to us now), so the Apostle was evidently being fitted by his experiences and prepared for a very honorable and prominent place in the Royal Priesthood of the Kingdom.

If we find our experiences in life very checkered, we may conclude that the Lord sees that we need both the heights and depths of prosperity and adversity to properly instruct us and qualify us for whatever position He may design for us in the future. Let us then follow the Apostle’s example, not allowing the abundance of earthly good things swerve us from our consecration vows. Let us learn also how to be in need and yet not to want anything beyond what the Lord’s wisdom and providence sees best to give. Let us learn to be content.

The secret of the Apostle’s success is stated in the last verse of the lesson: “I can do all things through Christ which strengtheneth me.” (Phil. 4:13) The Apostle was strengthened by his close relationship to the Lord, his intimate union with Him, and his reliance upon Him. He was thus enabled to do all these things and to pass through all these experiences with gratitude, with thankfulness, with rejoicing. Let us all thus learn that lesson: “Rejoice in the Lord alway.”

(Based on Reprints 3122 and 3127.)

Write to us at: epiphanybiblestudents@gmail.com

NO. 788: THE MELCHIZEDEK PRIESTHOOD

No. 788

“Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchizedek.” (Heb. 6:20)

Melchizedek was the name of a remarkable person who lived in the days of Abraham. Little is recorded about him in the Old Testament except that he was “king of Salem” (king of peace) and “the priest of the most high God” – he was a king and a priest at the same time. He is brought to our attention in connection with Abraham’s battling with the kings of the North who had taken captive Lot, his family, and his household goods at the time when Sodom was sacked.

As Abraham returned from the battle he called upon this king-priest and presented to him a tithe of the spoils taken in battle. Melchizedek served Abraham bread and wine and gave him his blessing. (Gen. 14:18-20) It remained, however, for the Lord in His own due time, nearly two thousand years afterward, to explain to us by inspiration through the Apostle Paul the real significance of this event – that Melchizedek on this occasion typified the glorified Christ.

The Aaronic priesthood, of which Aaron was the head, was instituted by Moses and continued for more than sixteen centuries. It was so well established at the time of the Apostle’s writing, that the Jews considered it to be the only priesthood. Hence, when Christ was preached to them as the real Priest of God who alone had power to forgive sins through the merit of His own sacrifice, they objected that Jesus did not even belong to the priestly tribe of Levi, and hence He had no power to offer sacrifice to God, to make atonement for sin, or to forgive sin.

Those logical Jewish reasoners could not rightly appreciate the work of Christ on behalf of their nation and all the families of the earth. It was necessary that the Lord point out to them, through the Apostle, that there was in the divine plan a still higher order of priesthood than the Aaronic. As our opening text declares, from the time of His resurrection and ascension to God, Jesus has been the Chief Priest or High Priest of a new order of priesthood, not the Aaronic order, but the order of Melchizedek – described by the Apostle Peter as a Royal Priesthood. (1 Pet. 2:9)

“AFTER THE ORDER OF MELCHIZEDEK”

All religions have their priests, and so it is also among Christians – each denomination has its own priest. So strictly are the lines drawn that traditionally no Protestant would be allowed to preach from a Roman Catholic pulpit. If by any chance one did occupy that pulpit, a purification and re-consecration of it would be deemed necessary before it would again be used by a Catholic priest. The same rule holds with the Episcopal Church – a pulpit would be considered desecrated if occupied by a Protestant member of any other denomination, and a similar purification and re-consecration would be demanded by Episcopal law and usage.

But God and the Scriptures recognize none of these priesthoods – whether they be Christian or non-Christian – they are of men and by men. The divine arrangement recognizes only the Aaronic priesthood and the Melchizedek priesthood. Anything other than these or outside of these was not predetermined by God and is outside the divine ordination.

The Melchizedek Order of Priesthood, of which the Apostle declared Jesus to be the High Priest, has for its under-priesthood the true saints of God from Pentecost to the present time, of various nations, peoples, kindred and tongues, but in all a “little flock.” Although this priesthood may include preachers and public servants of God, it includes also the very humblest of the Lord’s followers, who have His Spirit, laying down their consecrated lives in His service.

The Apostle admitted to the Jews that Christ was not of the tribe of Levi, but of the tribe of Judah, and could not therefore have been an earthly priest under the divine arrangement, because the earthly priesthood was confined to Aaron and his sons. The Apostle declared, however, that the priesthood of Jesus is not an earthly one, but a heavenly one. It is the risen, glorified Christ who is the High Priest of this higher order than Aaron’s – this Order of Melchizedek.

PURPOSE OF A NEW PRIESTHOOD

The Apostle pointed out that the priesthood of Aaron repeated the typical sacrifices year by year. This evidently could not be all that God designed, because these repeated sacrifices did not abolish original sin, but merely covered it for the ensuing year: “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.” (Heb. 10:1)

The Scriptures show that God had a much larger purpose – the eventual complete cancellation of sin. Hence the Aaronic priesthood could not have been the end of the divine purpose. The Apostle repeatedly pointed out that God had already decreed a new priesthood to be established in His own due time, as He plainly stated through the Prophet David: “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power . . . The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.” (Psa. 110:1-4)

The Apostle’s logic is conclusive with all whose eyes of understanding are opened. The priesthood of Aaron, which had lasted for over sixteen centuries, was some day to terminate, and a new priesthood after the Order of Melchizedek was to be introduced, and the Chief of this order was to be Messiah Himself. The Apostle shows therefore that the divine purpose was that “better sacrifices” for sin would be offered, and that this meant the passing away at the proper time of the typical Aaronic priesthood.

He proceeded to argue that the Lord Jesus, having come as the High Priest of this new order, had already offered Himself a well pleasing sacrifice to God, and that on the strength of this sacrifice all who believe in Him and accept Him, all who seek to flee from their sins and return to harmony with God, are privileged to do so. Furthermore, those repentant believers, having their sins covered, are invited to become members of this antitypical priesthood – the Body of Christ, the antitypical Melchizedek. (Heb. 10:19-25)

In accordance with this thought, the Apostle admonished the consecrated Gospel Church: “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession [order], Christ Jesus.” (Heb. 3:1) The Apostle Peter, far from claiming himself a pope or acknowledging any special clergy class in the Church, assured us that the entire Body of Christ, the entire company of consecrated believers, is a Royal Priesthood. It is this “royal” feature that differentiates the Melchizedek Priesthood from the Aaronic Priesthood. Aaron and his sons had nothing whatever to do with the royalty of the typical Kingdom of Israel. (1 Pet. 2:9)

A HIGHER PRIESTHOOD

When we look at Melchizedek as a type in the Old Testament, we note nothing respecting sacrifice. He was not a sacrificing priest, but a blessing priest, empowered by his kingly office to give his priestly blessing. Likewise Christ, as the High Priest of the Melchizedek Order, does no sacrificing, but is instead a blessing Priest. It is true that He sacrificed Himself while He was in the flesh. (Heb. 5:7) As the Apostle declared: “For this he did once, when he offered up himself.” (Heb. 7:27) It is also true that the followers of the Lord sacrifice themselves, as the Apostle entreated: “I 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.” (Rom. 12:1)

This sacrificing of Jesus and His followers is not a part of the Melchizedek type. However, the Apostle shows us the connection between Jesus, who suffered in the flesh, and Christ, the glorified kingly priest beyond the veil: “Who 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; Called of God an high priest after the order of Melchizedek.” (Heb. 5:7-10)

Similarly, the Gospel Age Church, who will be the Millennial Age Royal Under-priesthood, has been called to prove their loyalty, sincerity, and obedience to God by suffering for righteousness’ sake. Having proven their worthiness, they will be glorified by the First Resurrection. They will become Royal Priests in associ­ation with Jesus, the High Priest of the Melchizedek Order, and will bless all the families of the earth during the Millennial Age. As the Scriptures declare, this Melchizedek Order of priests will be “kings and priests” unto God and will “reign on the earth.” (Rev. 5:10)

The Apostle showed that both the Aaronic Priesthood and the Melchizedek Priesthood are of divine appointment. Aaron was called of God to be the head of the Aaronic Priesthood, and likewise Christ was called of the Father to become the High Priest of the Melchizedek Order: “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 an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. As he saith also in another place, Thou art a priest for ever after the order of Melchizedek.” (Heb. 5:4-5)

The Head of this Melchizedek Order came through divine invitation, and so all the members of the Royal Priesthood must also be called of God. Hence the Apostle sought to find and to influence, not the whole world of mankind, but “as many as the Lord our God shall call” to this Melchizedek Priesthood. (Acts 2:39)

To prevent his Jewish readers from thinking that the atonement of Aaron was more pronounced and therefore more authoritative than that of the Lord Jesus, the Apostle pointed out that the contrary of this is true. Aaron was appointed without a divine oath, but in appointing Jesus as the High Priest of this Melchizedek Order, God had pronounced Himself emphatically by giving His oath: “For those priests [of the Aaronic order] were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchizedek.” (Heb. 7:21)

The Apostle here noted five significant items: (1) God indicated a change of priesthood from Aaron to Melchizedek. (2) The Melchizedek Priesthood was to be a greater and more important priesthood, as implied by the divine oath. (3) The Melchizedek Priesthood would come after and supersede the Aaronic priesthood, inasmuch as the prophecy respecting it came after the Aaronic priesthood had been long established. (4) The Melchizedek Priesthood would be a perpetual priesthood, which could not be trans­ferred to another. (5) The Melchizedek Priesthood would be a higher priesthood, in that it would combine the priestly function of forgiveness of sin and instruction of the people with the kingly function of dominion and power.

WITHOUT FATHER OR MOTHER

Having established these facts, the Apostle proceeded to show how much of this was illustrated by the man Melchizedek, who was the type of the glorified Christ – Jesus the Head, and the Church His Body. The Apostle pointed out the significance of Abraham giving tithes to Melchizedek, noting that the Levites were yet unborn at that time – they were in the loins of Abraham: “Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. . . . And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchizedek met him.” (Heb. 7:4-10) Aaron and his sons, the Aaronic priesthood, were therefore in effect acknowledging this higher priesthood when Abraham gave tithes to Melchizedek. The Apostle’s argument is masterly, showing that even in the type Melchizedek was higher than Aaron. Thus the antitypical Melchizedek would be even more glorious, more powerful, and more able to bless and to forgive sins.

The Apostle anticipated that the Jews would object that under the Law, every priest of the Aaronic order was obliged to show that he had a right to serve because of his genealogy. His parentage had to be in the priestly family. How then could Jesus be a priest since He had no relationship with Aaron and had no parentage in that family? The Apostle answered this objection by describing Melchizedek this way: “Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.” (Heb. 7:3)

Thus God made Melchizedek a most graphic picture of Christ, whose authority as priest is not derived from His family lineage, either father or mother, and whose priestly office does not descend to successors, and whose term of office is not limited by years, but is everlasting. Thus Christ’s priesthood, after the Order of Melchizedek, a priest upon His Throne, is an unchangeable one – one that will be maintained in perpetuity, until it has served its full purpose.

THE BETTER SACRIFICES

But what about the priesthood of Aaron? It was by no means without typical significance. While it did not typify the glory of the Kingdom, it did most distinctly typify the sufferings necessary to precede the glory to follow: “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day.” (Luke 24:46) “If we suffer, we shall also reign with him: if we deny him, he also will deny us.” (2 Tim. 2:12) Christ had to first suffer and then enter into His glory as the Melchizedek Priest. His faithful followers must walk in His steps and “fill up that which is behind of the afflictions of Christ,” laying down their lives for the brethren just as Christ laid down His life for them. (Col. 1:24); 1 John 3:16)

The Apostle contrasted the sacrifices of Christ and the Church with the sacrifices of the Aaronic priesthood, showing that the sacrifices of the Law were only types: “It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” (Heb. 9:23-24)

Thus we are on safe ground when we say that the typical Atonement Day of Israel and its typical sin-offering represent the sacrifice of Christ followed by the sacrifice of the Church, accepted as members of His Body. While space does not permit us to examine them here, the minutest details of the Atonement Day sacrifices (Lev.16) found fulfilment in the experience of Christ and His faithful during the Gospel Age. In the type, the Aaronic High Priest gave a sacrifice, representing the death of himself and his associates. His change to a new nature was represented by him passing beyond the veil into the Most Holy. He then came out again and blessed all the people, representing the blessings that are to come to mankind through the new Priest after the Order of Melchizedek – to take place as soon as the sacrificing has all been finished and accepted.

We have seen that our Lord was made a High Priest after the Melchizedek Order in His resurrection from the dead, a spirit being, far above angels, principalities and powers, and every name that is named. (Eph. 1:20-21) We have seen that the elect Church, the Royal Priesthood, enter upon their priestly office after sharing with Christ in His resurrection (Phil. 3:10), and are made “partakers of the divine nature,” receiving glory, honor, and immortality. (2 Pet. 1:4; Rom. 2:7)

Thus we see that the Melchizedek Priesthood has been merely prepared during this Gospel Age. It will do its work during the Millennial Age when our Lord will be both a King and a Priest upon His Throne. As King of kings and Lord of lords He will rule, putting down all sin and insubordination. As Priest He will lift up and bless the whole world and heal it of its mental, moral and physical sicknesses. Further­more, as our Lord promised, His faithful will sit with Him in His Throne sharing His Kingdom honors and glorious work of uplifting humanity. (Rev. 3:21)

This beautiful picture of the Melchizedek Priesthood confirms the message taught throughout the Bible – that God has been gathering out of the world a Little Flock, the Spiritual Seed of Abraham, which will reign with the Lord, “Whom the heaven must receive [retain] until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” (Acts 3:21) The groaning creation must wait for the “manifestation of the sons of God” – the Royal Priesthood. (Rom. 8:22, 19; Rev. 21:1-5)

All who love God and their fellowmen, all who love righteousness and hate iniquity, will be glad to welcome the new dispensation. Satan will be bound and the deceptions he has used to ensnare the world will be dissolved. Who would not be glad to know the time is near when the knowledge of God will fill the whole earth, “And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.” (Jer. 31:34)

The confused babel of the various creeds will soon be silenced. As the Prophet declared: “For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent.” (Zeph. 3:9) The Lord’s people can rejoice now, and soon the poor suffering world will also be able to rejoice. “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.” (Isa. 35:5)

THREE AGES, THREE MESSAGES

The divine message during the Jewish Age was to take out a typical people, Israel after the flesh. The divine message during this Gospel Age has been to call out the Elect that they might participate in the sacrificing as antitypical priests like unto Aaron, preparing them to become, along with their Lord, antitypical priests like unto Melchizedek for the work of the future blessing of the world. The divine message of the future, the Millennial Age, will be “good tidings of great joy, which shall be to all people” – restitution to human perfection, to all that was lost in Adam.

But while God has thus provided a great salvation and forgiveness of past sins for all mankind, His plan includes punishment of every sin that is willful, in proportion to its willfulness. This means that some of the human family, having degraded themselves seriously with a degree of willfulness, will have correspondingly more steps to retrace in order to attain all that was lost and redeemed. It means a just recompense from God, “Who will render to every man according to his deeds.” (Heb. 2:2; Rom. 2:6)

However, it also means an opportunity for a proportionate blessing to each one who may have done the least kindness to any member of the elect Priesthood, even so much as the giving of a cup of cold water in the name of a disciple. (Matt. 25:31-40) The divine Word further assures us that those who continue willfully obdurate and rebellious will ultimately “be destroyed from among the people” – they will die the Second Death, from which there will be no hope of recovery. (Acts 3:23; Rev. 21:8)

In other words, God is providing in Christ full redemption from the curse that came upon Adam and his posterity. This redemption, secured by the precious blood of Christ, must eventually be made available to every member of the race by bringing each one to a knowledge of the Truth. The responsibility will then rest upon each individual; his eternal destiny will be based on the course he chooses – either life eternal or death eternal, because ultimately the Lord will have a clean universe. Understanding all of this, let us learn to abhor that which is evil and cling to that which is good. This is the very soundest policy for the life that now is and for the life that is to come.

As it is written, “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.” (Rev. 5:13)

But why must we wait? Why not now? The Scriptures answer: “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” (Isa. 55:8-9)

As we come to understand and appreciate the divine plan, we see that it is by far better than any earthly human plan. Thank God that neither the Lord’s friends nor His enemies have the power to change His purposes one iota. He has declared: “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” (Isa. 55:11)

(Based on Pastor Russell’s Sermons, pages 136-147.)

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QUESTIONS OF GENERAL INTEREST

Question: Some time ago, someone gave me your paper on the subject, Where are the Dead? It is interesting, but what about Enoch and Elijah – and Moses who appeared at the transfiguration of the Lord Jesus? Where were they and where are they? Shouldn’t we conclude that those good men are in Heaven?

Answer: The transfiguration recorded in Matt. 17:1-13, and the whirlwind experience of Elijah have misled many Christians into believing that Moses and Elijah must be in Heaven; but Jesus Himself was very emphatic: “And no man hath ascended up to heaven, but he that came down from heaven . . . the Son of man.” (John 3:13 – The oldest Greek manuscripts properly omit the last four words of verse 13 as contained in the KJV. Although our Lord is now in heaven, He was not in heaven at the time He addressed Nicodemus.)

St. Paul added strength to this statement, saying, “That Christ should suffer, and that he should be the first that should rise from the dead.” (Acts 26:23) And also, “But now is Christ risen from the dead, and become the firstfruits of them that slept.” (1 Cor. 15:20) As respects Moses and Elijah in the transfiguration scene, Jesus said it was a “vision.” (Matt. 17:9) A vision is somewhat after the manner of a dream where one might see a dead relative, but such a dream would be no proof at all that the relative was alive, or in heaven.

In 2 Chron. 21:12, it is stated that Elijah wrote a letter to King Jehoram of Judea; and that was about eight years after his whirlwind experience that had taken him from Elisha after they had crossed Jordan. Therefore, the only logical conclusion is that Elijah was removed by the whirlwind to some remote spot, but not taken into heaven.

In 2 Kgs. 2:12-18 “the sons of the prophets” insisted upon a three-day search for Elijah, lest he be in distress “upon some mountain, or into some valley.” These were educated men, in no wise considered stupid; and they certainly did not believe Elijah had gone up to God’s throne, or they would have known better than to go searching for him. They were persuaded they would be able to find him, although their search proved unsuccessful.

As for Enoch, it is simply related that he “was translated that he would not see death.” (Heb. 11:5) There is no hint here that he was “translated” to God’s throne, and we may be certain that he was not taken there, as the Bible never contradicts itself. If Jesus had been wrong that no man had ascended into heaven, He could just as easily be wrong in other places, which would make Him a fallible teacher, and not worthy of our implicit confidence. St. Paul further said of all three of these men: “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us [the Christ Company], that they without us should not be made perfect [perfected in the resurrection from the dead].” (Heb. 11:39-40) (John J. Hoefle, No. 168, June 1, 1969, with minor editing.)

Question: The general Scriptural teaching is that no man can see God and live: “Thou canst not see my face: for there shall no man see me, and live.” (Exod. 33:20) In light of this, explain this passage: “And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. . . . the nobles of the children of Israel . . .  also they saw God, and did eat and drink.” (Exod. 24:10-11)

Answer: In the first passage, we are told that no one can see the literal face of God and live. The glory-light shining out therefrom is so bright that it would destroy a human being, if he would see it. In the second passage, what was granted to Moses, Aaron, Nadab, Abihu and the seventy Elders was not a sight of God’s body, but rather they were given a vision, a representation, of His body. Not only is this suggested in verse 10 by the symbolic pavement under His feet, but also by the word in verse 11 which is translated “they saw.” This word is the Hebrew word chazah from which the Hebrew words for seer and vision are derived, e.g., chozeh, seer, 2 Sam. 24:11; chazon, vision, Hab. 2:2-3; chazoth, visions, 2 Chron. 9:29; chazooth, vision, Isa. 21:2; chizayon, vision, Joel 2:28. The Hebrew, therefore, suggests that they saw a vision, a representation of God, but not God Himself. (Paul S. L. Johnson – The Present Truth, March 1, 1921, with minor editing.)

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NO. 787: “I LAY IT DOWN OF MYSELF”

No. 787

Some Thoughts for the Memorial

“No man taketh it from me, but I lay it down of myself.” (John 10:18)

The date for celebrating the Memorial to our Lord this year is Monday April 3, 2023 after 6:00 p.m. The calculation is based on the new moon (in Jerusalem) nearest the spring equinox (March 20, 11:24 p.m.) which is March 21, 2023, 7:23 p.m. Thus Nisan 1 commences on March 21 at 6:00 p.m. and Nisan 14 commences on April 3 at 6:00 p.m. It is our prayer that this year’s remem­brance may be profitable to all who partake in sincerity and in Truth. We suggest reading the Passover chapter in Volume Six; and we pray a rich blessing upon all who partake. We are living in wonderful times, and we do not know what each day may bring; but we have the strong assurance that we can firmly trust Him who has promised to never leave us or forsake us. (Heb. 13:5)

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“And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem.” (Luke 9:51) The determination of Jesus as expressed in this text offers an example in perfection of the grace of patience in its true biblical meaning – cheerful continuance in well doing amid contrary cir­cum­stances. His course herein was against all human concepts as viewed by the natural man; hence, Peter said to Him, “Be it far from thee Lord: this shall not be unto thee.” And Jesus gave him appropriate correction: “Get thee behind me, Satan: thou are an offense unto me: for thou savourest not the things that be of God, but those that be of men.” (Matt. 16:22-23)

Jesus knew full well that the “fulness of the time” had come. (Gal. 4:4-5) It was not the time to wait for His enemies to come to Him, which had He done, would have dis­played only the passive grace of longsuffering. The active aggressive grace of patience was now to be perfectly revealed in and by Him. “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps.” (1 Pet. 2:21)

Note that those who condem­ned Jesus to the cross were not the beggarly elements of that time, not the irreligious. It was the “good” people who were guilty of that – those who would not cross the Gentile door lest they should be defiled for the feast. As He was, “so are we in this world.” (1 John 4:17) The heathen Pilate strove to avoid the tragic miscarriage of justice; and it was the high priest of Israel who had “the greater sin” in the matter. (John 19:11) It was those people schooled in the Law, who sat down and “watched him there” – watched the tragedy of the cross as the idly curious might watch a street‑corner side show – watched the final hours of agony of the Lord of Glory with a calloused indifference that would be unbelievable were it not written in the sacred record. (Matt. 27:36)

Jesus, knowing in the final hours of that awful night, that He had finished the work God gave Him to do, resigned Himself to what was to be. (John 17:4) The time for contro­versy had passed, and He said to the chief priests, “But this is your hour, and the power of darkness.” (Luke 22:53) And so He held His peace.

There is a lesson for us in this: The day previous and the day following our observance of the Memorial should be a time of calm meditation as far as we are able. Nor should we allow (in the words of the poet) “the maddening maze of things” to make us bitter or morose or hateful. It is a time at which we should lift our minds to the highest spiritual levels possible – to repose in the sublime reflections of the past, “For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.” (Heb. 12:3) “For to be carnally minded is death; but to be spiritually minded is life and peace.” (Rom. 8:6) And again, “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit.” (Rom. 14:17) Nor should we allow those of contrary disposition to deter us in these resolves. As it was in Jesus’ day, so it has been all through the age: “I know . . . the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.” (Rev. 2:9)

As we have now come into “the evil day” when “the end of all things is at hand,” let us embrace with full determination the Apostle’s admonition: “And above all things have fervent charity [love] among yourselves.” (Eph. 6:13; 1 Pet. 4:7-8) Of this time in which we are living Jesus stated: “And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved.” (Matt: 24:12-13) These words are a warn­ing to all, and blessed are they who give ear to them. He also said, “Beware ye of the leaven of the Pharisees, which is hypoc­risy.” (Luke 12:1) Hypocrisy abounds in all quarters; but God’s faithful people will accept and do – particu­larly at this season – what St. Paul admonished: “Purge out therefore the old leav­en, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us.” (1 Cor. 5:7)

In the type the lamb was taken up five days before it was killed; and that was typ­ical of Jesus, the Greater Lamb, presenting Himself to the Jews on Palm Sunday, five days before He was “lifted up.” (John 12:32) But there was another compelling reason for the five­ day interval: That most memorable of nights, when the Angel of Death would “pass over” the Jewish firstborn, was not to be approached flippantly or carelessly. As each family took up its own lamb, and removed all leaven from the home, the course of these five days would put them into a proper mental attitude and contrition of heart for that awe­some night.

This is well in keeping with St. Paul’s words to all who commemorate the antitype: “But let a man examine himself, and so let him eat of that bread, and drink of that cup.” (1 Cor. 11:28) The examination should be not five minutes before the service, per­haps in public confessionals; and not just an hour before the service; but let each do so in “sincerity and truth” during the days preceding it. (1 Cor. 5:8)

(By Brother John J. Hoefle, excerpt from No. 20, March 15, 1957, with minor editing.)

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WHO MAY PARTAKE?

The Lord’s Supper is not for the world, nor for merely nominal believers, but only for those who accept Christ as their Redeemer and sin-bearer, and are consecrated to Him and His service. But it is not for us – nor for any man or set of men – to decide who may and who may not partake. It is our duty to point out from the Word of the Lord what are the proper qualifications for participation in the “cup” and in the “loaf,” and then to say as did the Apostle: Let every man examine himself, and then, if he think proper, let him partake. (1 Cor. 11:28)

Now that God’s people are emerging from the errors of the Dark Ages, this Memorial can be more clearly understood and the judging or examining of one’s self can be more thorough than ever before. Let each ask himself:

(1) Do I believe the Scripture teaching that I, as a member of the human family, was under that condemnation to death which passed upon all because of original sin?

(2) Do I believe that my only hope of escape from that condemnation of sin and death was through the ransom-sacrifice of the man Christ Jesus, my Lord?

(3) Do I believe He gave Himself – His flesh and blood, His humanity – as my ransom-price, pouring out His soul unto death, making His soul a sin-offering (Isa. 53:10, 12) on this behalf?

(4) Do I see that the consecration to death, made at Jordan when He was baptized, was fulfilled by His sacrifice of Himself for mankind, which beginning there, was finished on the cross when He died?

(5) Do I see that the rights under the Law, which He secured by obedience to it (the right of lasting life and the dominion of earth), were what He through that same sacrifice bequeathed to the fallen, dying race – to as many as shall accept the blessings under the conditions of the New Covenant?

(6) Do I see that His flesh and blood, thus sacrificed, stood for, represented, those blessings and favors which they purchased for us?

(7) Do I see that the partaking of the bread and wine symbols of His flesh and blood signifies my acceptance of those favors and blessings which the flesh and blood of my Lord bought for me and for all?

(8) And if I do thus heartily accept of the ransom thus memorialized, do I consecrate to the Lord my entire being, my flesh and blood, justified through that ransom?

If we can answer these questions affirmatively we clearly or fully discern the Lord’s body, give credit to His meritorious sacrifice, and may eat, should eat.

Those, however, that deny that a ransom for sin and sinners was required and given, who feel that they need not to partake of Christ’s merit, who deny that the merit of one can be imputed to another, who have cast off the wedding garment of Christ’s righteousness, who feel happier and freer in the filthy rags of their own righteousness, and who now consider the precious blood wherewith they were once sanctified a not-holy or an ordinary thing – such we advise to stay away from memorializing that in which they no longer believe; for they would merely be adding hypocrisy to unbelief. For such to partake, is to add condemnation to themselves and their no-ransom theories.

But, better still, let us advise all who have merely been entrapped into this error, by the sophistries promulgated through various channels by the great Adversary, to reject all vain human philosophies and to receive again the simple Word of God, the truths therein set forth: that all are fallen, and that the only way open for our reconciliation and restitution consistent with the divine law and sentence was the giving of the full and exact corresponding price or ransom for our sins; that in no other way could He be just and yet justify sinners. Let them recognize the fact that our Lord Jesus, as the Lamb of God, bore the full penalty for our sins in His own body on the tree, that He gave full ransom for all.

The philosophy is very plain, but if such cannot grasp it, at least let such grasp the fact that God declares it to be so, and let them return unto the Lord and He will abundantly pardon. Let them ask for the guidance of the spirit and the anointing of the eyes, that they may be able to comprehend this, the foundation of all the grace of our God in Christ. Thus in true acceptance of the broken body and the shed blood, realizing that the sacrifice was for their sins and that the blood shed [life given] seals the New Covenant for all, let them commemorate the greatest event of history, the shedding of the precious blood, the sacrifice of the precious life of God’s dear Son for our sins.

Many in the past have partaken of the emblems of the Lord’s body and blood without fully appreciating the philosophy of the ransom, who nevertheless did so with reverent appreciation of the fact that the death of our Redeemer had purged us from our guilt and relieved us from its penalty. Such discerned the real significance of the Memorial, but because of gross errors associated with the truth, they did not discern its simple philosophy as many of us may now do.

The primary participants in the Lord’s Supper were to be the Saints, the Little Flock. However, we believe there is an unbegotten class who consecrate after the closing of the high calling similar to those faithful ones who preceded the Gospel Age (see Reprint 5761). We call that class “Youthful Worthies” and believe they will be rewarded in the earthly phase of the Kingdom in honor and in service with the Ancient Worthies of Hebrews Chapter 11.

Do Youthful Worthies partake of the Lord’s Supper? Most certainly they do! They are thankful and appreciative of what our Savior has done for them. They do not “suffer with Christ,” nor will they “reign with Christ,” therefore they partake of the wine and bread, symbolizing our Lord’s death as the Lamb of God and symbolizing their tentative justifica­tion. Their trial is for faith and obedience and not for life as was the Saints trial, although they make the same kind of consecration as did the spirit-begotten: “Ye shall have one manner of law, as well for the stranger [the unbegotten], as for one of your own country [spirit-begotten]: for I am the Lord your God.” (Lev. 24:22)

(Excerpt from Reprint 2272 with pertinent additions.)

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WAS IT NOT NECESSARY?

Two of our Lord’s disciples were walking on the way from Jerusalem to Emmaus after His resurrection. They were discussing the strange and wonderful event of the few days previous, when a stranger suddenly drew near and, walking with them, said, “What manner of communications are these that ye have one to another, as ye walk, and are sad?” Not recognizing the stranger as the Lord Himself, one of them said, “Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?” (Luke 24:13-18)

Jesus asked, “What things?” They replied, “Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. Yea, and certain women, also of our company made us astonished, which were early at the sepulcher; And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.” (Luke 24:19-24)

Then our Lord said, “O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory?” (Luke 24:25-26) In other words, was it not necessary? The necessity of those things was the great lesson that He endeavored to impart to those earnest but bewildered disciples. From the standpoint of Christians today, the necessity of those things is much more easily discerned than from the standpoint of the early disciples who were in close proximity to those marvelous events.

Nevertheless, many today thoughtlessly stumble into very erroneous conclusions based on a reckless interpretation of the Master’s plain teaching. They say: Yes, it was necessary for Christ to suffer, because the path of suffering is the only path to glory. Christ had to suffer and so all must suffer, and the glory will follow as a natural consequence. They contend that the Lord’s words teach this.

A more reflective mind would say: No, that is not sound logic; for the glory of God was not attained through suffering; neither was that of the angels, nor of the Son of God in His pre-human existence. A still more attentive mind would say: No, that was not the reason His sufferings were necessary, for as the Lord stated, the divinely inspired prophecies show that the suffering was necessary because it was a feature of God’s plan for human redemption. Unless it were a feature of that plan, God would not have required it.

The Apostle Paul explained that it was necessary to the plan in order to manifest God’s righteousness in remitting the sins of the already condemned world, showing that He is just, and yet the justifier of the condemned who believe in Jesus. God sent Jesus forth to be a propitiation, a satisfaction, a substitute for them. Jesus also freely gave His humanity – His life as a man – as a ransom for the posterity of Adam who had inherited his sin and condemnation. (Rom. 3:25-26)

The Master’s question was designed to raise our awareness of the justice and wisdom of God’s course in this matter. Suppose for a moment that God had promised mankind salvation from death without this provision, which our Lord termed as necessary. What would have been the result? Thoughtful minds will at once see that such a course would have proved:

(1) That God is a changeable God, declaring at one time that the wages of sin is death, and afterwards reversing His decision and granting life to the condemned;

(2) That either in the first or in the second case He was unjust – either that the penalty of death was too severe and, therefore, unjust, or else, if it were not unjust but a righteous penalty, that He was unjust in reversing such a righteous decision;

(3) Such a variable course would unsettle all confidence in God. We would be led to question continually His righteousness and wisdom, and could never feel assured against a sudden and unaccountable change of His attitude and dealing toward us. If He promised us life and happiness today, we could not know that tomorrow He would not take back His word and consign us to misery or death.

Such would have been our sad condition had not this necessity to which our Lord referred been fully met by the Lord’s sufferings, even unto death. He “gave himself a ransom for all,” in compliance with the wise and just plan of God for human redemption. (1 Tim. 2:6) By this means mankind is justly released from the just penalty which God pronounced against us; for a loving, benevolent Redeemer took our human nature and then sacrificed it in our behalf – thus bearing, in our stead, the exact penalty due to Adam and inherited from him by all his posterity.

Thus our debt was paid. All who have faith to believe in the promise of life through Christ are now legally free from the condemnation under which they were born, though the appointed time for their actual release has not yet come. They hold in their possession a promissory note – the sure covenant of God – sealed with the precious blood of Christ, and payable at the time appointed, the Millennial Age. Thus they are free men in Christ; they are saved by faith, though they still “walk through the valley of the shadow of death.” And, comforted by the rod of divine discipline and the staff of divine counsel and favor, they fear no evil, knowing that in due time the promise of everlasting life shall be fully verified to them. (Psa. 23:4)

ANOTHER NECESSARY FEATURE

But our Lord referred to another necessary feature in the divine plan: Was it not necessary also for the Messiah to enter into His glory? The question is to us as well as to those early disciples, and the fact that it was asked implies we should be able to discern that it was indeed necessary. It was necessary because not only do we need a redeemer to assume and cancel our past debts, but we also need an able teacher and leader – a prophet and king – to break the fetters of sin and death and lead us out of our bondage. If we were promised life and liberty without the help of a deliverer, we would still be in the same sad condition. The prison-doors of death are strong and securely bolted, and we cannot burst them open. The fetters of sin and sickness, and of mental, moral, and physical impairment are firmly clasped about us, and we do not have the power to shake them off.

And so we feel the necessity of a mighty deliverer, as well as of a loving redeemer. Thank God that we have both in His only begotten and well beloved Son. He is our Deliverer, as well as our Redeemer, Savior, Prophet, Priest, and King – strong to deliver and mighty to save. As a man He sacrificed all that He then had – His humanity – even unto death. God, accepted that sacrificed humanity as the price of our redemption, and renewed His existence to a higher nature – even to His own divine likeness.

And thus this second necessary feature of the divine plan was met. The resurrected Jesus was given all power in heaven and in earth, and is therefore abundantly able, not only to awaken the redeemed race from death, but also to fully restore all who are willing to righteousness and eternal life. Through the blessings of His kingly and priestly office, He will in due time present all the willing and obedient faultless before the presence of God, that they may enter fully into the eternal joys of His loving favor. In His presence will be fullness of joy and eternal pleasures. (Psa. 16:11)

Consider then how necessary it was that the Messiah both suffer death, and also enter His glory. Both the humiliation and the exaltation meet our necessities in such a marvelous way that we clearly recognize the fact that only divine wisdom, love, benevolence, and grace could have planned the wondrous scheme. “But thanks be to God which giveth us the victory through our Lord Jesus Christ.” (1 Cor. 15:57)

The death, resurrection, and exaltation of Christ was necessary to God’s plan of salvation when viewed from a philosophical standpoint, which the Lord would have us be thoughtful enough to discern. But it was also necessary from the standpoint of prophecy. As our Lord pointed out, we should not be “slow of heart” to believe all that the Prophets have spoken.

After pointing out that it was necessary that He suffer, Jesus then traced the line of prophecy for the two disciples in detail: “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” (Luke 24:27) Although the detail of what He said was not recorded in the account, we can read Moses and the Prophets for ourselves. He undoubtedly recounted the following prophecies from Moses:

“The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” (Deut. 18:15) The risen Christ was the beginning of the fulfilment of that promise. In the type, Moses led Israel out of bondage in Egypt, but the risen Christ will be the real deliverer of Israel and the world from the bondage to sin and death.

Moses also prefigured, in the divinely instituted types of the Day of Atonement, both the sacrificial sufferings of Christ, typed by the sacrifice of the bullock (Lev. 16:11), and His subsequent glory, typed by Aaron, in his robes of typical glory and beauty. In the type, after the sacrifice had been accomplished and the blood presented in the “Most Holy” as a typical propitiation for the sins of Israel, Aaron came out of the tabernacle and lifted up his hands and blessed the people, who had until then been lying prostrate on the ground, representing the whole human race in death. This prefigured the resurrection glory of Christ and His coming out of the Most Holy presence of God to bless the whole world in the Millennial Age. (See Tabernacle Shadows of Better Sacrifices.) As our Lord asked, was it not indeed necessary to the fulfilment of these divinely instituted types for the Messiah to suffer these things and to enter His glory?

Moses also testified of Christ in recording the incidents of the typical sacrifice of Isaac by his father, Abraham, who figuratively received him again from the dead. (Gen. 22:1-18; Heb. 11:19) This prefigured God’s offering of His only begotten Son and receiving Him again from the dead.

There were also the numerous Old Testament prophecies which so particularly foreshadowed the circumstances of the death of Jesus, notably:

“He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. . . . And he made his grave with the wicked, and with the rich in his death . . . and he was numbered with the trans­gressors.” (Isa. 53:7, 9, 12) In fulfillment of this prophecy, our Lord was non-resistant and made no plea or attempt to deliver Himself from death. He made His grave with the sinful human race, being crucified between two thieves, and then He was buried in the tomb of the rich man, Joseph of Arimathea. (Matt. 27:57-60)

“He keepeth all his bones: not one of them is broken.” (Psa. 34:20) “And they shall look upon me whom they have pierced.” (Zech. 12:10) The Gospel of John clearly recorded the fulfillment of both these predictions. (John 19:33-37)

“For thou wilt not leave my soul in hell [sheol, the grave]; neither wilt thou suffer thine Holy One to see corruption.” (Psa. 16:10) This prophecy was fulfilled when Jesus was raised from the dead and His body was miraculously removed from the tomb.

“They pierced my hands and my feet . . . They part my garments among them, and cast lots upon my vesture . . . They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.” (Psa. 22:16, 18; Psa. 69:21) How minutely all of these prophecies were fulfilled! (Matt. 27:34-35)

“But 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. . . . for he was cut off out of the land of the living: for the transgression of my people was he stricken.” (Isa. 53:5, 8) He was not wounded and cut off for His own transgressions, but for ours, and our peace with God was made by the things He suffered.

The Prophets also told of His glorious reign to follow: “Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. . . . He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it.” (Isa. 53:10; Isa. 25:8)

Yes, it was necessary to the fulfilment of all these prophecies that Christ both suffer death and also enter into His glory. All thoughtful believers may rejoice knowing: “And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it.” (Isa. 40:5)

(Based on Reprint 4160.)

Write to us at: epiphanybiblestudents@gmail.com

NO. 786: PSEUDO-APOSTLES OF THE PRESENT DAY

No. 786

“I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars.” (Rev. 2:2)

The Bible unmistakably shows that God never designed that there would be more than twelve Apostles of the Lamb. In response to a question by the Apostle Peter, our Lord Jesus said to the twelve: “Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” (Matt. 19:28) There were to be twelve apostolic thrones – no more. In Revelation, we are shown a picture of the Church portrayed as a woman clothed with the sun, having the moon under her feet, and having on her head a crown of twelve stars. (Rev. 12:1) The sun in this figure represents the Gospel, and the moon represents the Jewish Law, which supports the Church but is not the source of her light. The stars represent her divinely appointed and inspired teachers. From this we see that only twelve stars were authorized by God.

Our Lord Jesus gave another picture of this through John the Revelator, one of those twelve stars. In it, the glorified Church (“the holy city, the new Jerusalem”) is pictured as coming down out of Heaven to begin her great work of blessing the world of mankind. She is shown as having twelve foundations wherein are the names of the “twelve apostles of the Lamb.” (Rev. 21:2-5, 9-27) This shows that no more than twelve apostles were ever purposed by the Lord, so it is a very serious blunder for our Catholic and Anglican friends to claim that their bishops are “apostolic bishops.”

Our opening text bluntly points out that those who claim to be apostles when they are not are lying. Despite this, we have a certain amount of sympathy for those who have been taught for centuries that they were apostles, just the same as the original twelve appointed by our Lord, having the same inspiration and speaking with the same authority. We have sympathy for them because they are sadly deluded, but this will not hinder us from speaking the Lord’s Word. If we were to hold back for fear of man, then we would be sharing in the sin. “The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully.” (Jer. 23:28)

What they call themselves may seem unimportant, but it matters a great deal whether or not they call themselves apostolic bishops. They have discarded some of their former claims because increased enlightenment is making those claims appear more and more absurd. Nevertheless, they still claim to be the only ones who have the right to authorize anyone to preach, and they claim to have this right because they are apostolic bishops. However, they are not pressing this claim as loudly as before, hesitating to say that they are the Church, they are the Apostles, they only are God’s servants and others have no right to preach unless ordained by them. They do not like to state these things and hence they are in a somewhat vacillating condition today.

HOW THE PEOPLE BECAME DEPENDENT ON THE CLERGY

By the fourth century A.D., this doctrine of apostolic succession had been growing for some time and the bishops had begun to behave as “lords over God’s heritage.” (1 Pet. 5:3) They manifested the sentiment that they were higher than the common people – that they were of a different class altogether. This change in attitude later resulted in the designation of the people as the “laity” and the Church as the “clergy.” The thought was that the various elements of the clergy (priests, bishops, cardinals, etc.) were all apostles with varying degrees of authority from the Lord.

Until a few centuries ago, copies of the Bible were very scarce and expensive because they had to be hand printed upon fine vellum parchment by scholars, of whom there were few. Hence very few people had Bibles, and there were very few who could even read at that time, education being only for the wealthy and favored class. Under such conditions, the people were very dependent upon the clergy, who claimed that they were the proper ones to read and interpret the Scriptures and that they had received this authority from the Lord.

Jesus said to His twelve Apostles: “Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” (Matt. 18:18) Their writings were especially supervised by the Lord and their doctrinal declarations were inspired. So we see that these inspired writings of the Apostles in their various Epistles are as authoritative as were the words of Jesus. (Rom. 16:25-27; 2 Cor. 12:7, Gal. 1:11-12) The Apostle Paul assures us that the Word of God is sufficient that the man of God may be “thoroughly furnished unto all good works.” (2 Tim. 3:17) Hence we need no further doctrinal statements or writings than the Scriptures, and we have no need of any more apostles than the original twelve – St. Paul taking the place of Judas. Since the advent of printing and since the close of the 1260 symbolic days (1260 years) of Papal persecution, education has become general and Bibles have been printed in immense quantities and distributed far and wide by the Bible societies. Bibles are now widely available and inexpensive, allowing all the opportunity to read them.

By the year 325 A.D., the Church bishops were claiming to be “apostolic bishops” with apostolic authority. They claimed to be living apostles whose teachings were the voice of God but, unlike the true Apostles, they did not agree among themselves on doctrine. Emperor Constantine of Rome began to feel that his pagan supporters were gradually slipping away from him because the Christian religion was coming to the forefront. He sought to join with the Christians as a means of unifying his subjects, but the divisions among the Christians were hindering this effort. The Emperor did not become a real Christian; he was not baptized until he was on his deathbed. While we cannot judge his heart and say that he completely lacked sincerity, the circumstances indicated that he professed Christianity as a matter of policy.

In hopes of unifying Christian doctrine, the Emperor sent out a call in the year 325 A.D.to all the bishops of the churches, asking them to come to the city of Nicaea for a general convention, and offering to pay all expenses. About 384 bishops – far from the entire number – came together and held a conference. This was the first Ecumenical Council, other than the one held at Jerusalem by the Apostles of Jesus themselves. This meeting was purported to be another meeting of apostles, and the Emperor, assuming they were fully authorized to establish doctrine, made a proposition to them. Since they all claimed to be apostles, but did not agree on matters of doctrine, something was obviously wrong. He suggested they set forth their views on what they considered proper orthodox doctrine and come to an agreement. Thereafter, anything taught that differed from these agreed-upon doctrines would be heresy.

He further proposed that he himself would join with them. He wanted their support and they needed his. With his support, the pagan peoples would flock into their churches in great numbers – they would be anxious to get in. He promised to back up their doctrines and to make sure heretics would not be tolerated in the Roman Empire. If the bishops would establish the orthodox creed, he would enforce it. While he attended to the heretics in the present life, they could warn them of the danger of eternal roasting in the next. It was thus that the first of the great creeds, the Nicene Creed, was formulated, and it was made by these self-appointed “apostolic bishops.” These bishops had assured the Emperor that they had full authority from God to properly interpret Scripture, and the Emperor took their word for it.

So between the Emperor and the bishops a heavy hand was laid upon the people, who being uneducated, were largely at the mercy of the Church leaders. That was the end of Bible study – there was no more need for the people to study the Bible, as it was all interpreted for them. They were to follow the Nicene Creed, and it was not necessary for them to study for themselves the writings of Moses and the Prophets, or what the Jewish Apostles of Jesus said. They had “apostles” inspired of God right with them, and these could teach them all they needed to know.

BIBLE RESTORED AFTER 1200 YEARS

For about twelve hundred years after the Nicene Creed was established, the Bible was unknown to the people. Numerous councils were held during that period and many of them produced various nonsensical creeds. All this was done by deceived men who thought they were apostles and were not. All of this has caused much trouble in the so-called Christian world.

Near the close of this period, the Bible began to be translated into the languages of the common people, and the invention of the printing press in 1455 allowed for the mass production of books. English Bible scholar William Tyndale, believing all people should be able to read the Bible in their own language, translated the Greek New Testament into English. Because of great opposition from Church leaders, he was compelled to go to Germany to complete his translation and get it printed. The first copies were smuggled into England in 1526, and having heard much publicity about the translation, the people were anxious to get them. They wanted to know what Christ and the Apostles actually taught. It was even proposed that Bible classes be started and educated men employed to read to the people.

The bishops knew that if the people learned of the real teachings of the Bible, their own power and influence would soon be gone. The people would question where the bishops got their authority to establish creeds and call themselves apostles. Accordingly, they bought up the edition and burned the books in front of St. Paul’s Cathedral in London. Before Tyndale could complete the translation of the entire Bible, this faithful servant of the Lord was apprehended and imprisoned near Brussels. After a protracted trial for heresy, he was strangled and his body burned at the stake in 1536. How terrible are the blinding influences of Satan!

For about forty years after the burning of Tyndale’s translation in London, the people continued to complain and wonder why the Bible was taken from them. The Protestant bishops eventually concluded that perhaps they should let the people have the Bible, and they issued a special edition called “The Bishop’s Bible.” They assured the people that it was the bishops who were giving them the Bible, and they solemnly warned them of the great risk they were incurring in reading the Bible for themselves. They impressed upon them the necessity of giving it no interpretation other than what had been given by the bishops, stressing that anyone not loyal to the creeds was certain to go to eternal torment. This warning had the desired effect, and everyone was on the alert to keep in line with the creeds.

The Catholic bishops were soon practically forced to do as the Protestant bishops had done, and they issued the Douay Version of the Bible, prepared at the clerical university of Douay, France. They gave this to their Catholic flocks, accompanying it with the same warnings as the Protestant bishops had given to their people. Thus the influence of the Bible was for a long time largely nullified, and the people were kept in superstitious fear and under the influence of the Church authorities.

The Bible could not be fully put down, and in time the entire Scriptures were translated into the various languages of the people. After the beginning of the nineteenth century, education became much more general and Bible Societies sprang into existence. The people began to read for themselves as never before, and superstition gradually broke down and people dared to think for themselves. Many people are still fettered by superstition, but the number is gradually lessening, and the shackles are breaking.

DRUNK WITH THE WINE OF BABYLON

How much trouble all this nonsense and false teaching has caused! Instead of reading the Bible in the light of the creeds, we should read the creeds in the light of the Bible. Their absurdity would then become apparent at once. They have been a terrible bondage upon God’s people, but all this will be overruled for good. It will teach mankind a lesson never to be forgotten. The Bible foretold it all. The Apostle Paul declared that many would abandon the Truth, following “seducing spirits, and doctrines of devils.” (1 Tim. 4:1-3; Acts 20:29-30) We lay the blame upon these seducing spirits – Satan and his fallen angels. We are not claiming that our Catholic, Anglican, and other friends have actually intended to perpetrate a fraud, but we agree with the Apostle that they were deceived by the great Adversary and his hosts of evil spirits.

Christian people have been quick to quote texts stating that “God is love,” and stating that God pities His children and is merciful and gracious toward them. (1 John 4:16; Psa. 103:8, 13) We have even hung these quotations of Scripture upon our walls. But we must ask ourselves these questions: Is God truly a God of love? Is He truly like a father that pities his children? Is He truly plenteous in mercy? If all those things are true, would He make a plan before the world was created that ensured the eternal torture of the vast majority of His human creatures?

We can now see that a God of love would never arrange a plan for His creatures such as the one presented by the accepted creeds. Such a plan seems especially unjust when we consider that those creatures were brought into the world through no will of their own, and placed under conditions that made it almost impossible for the majority to do right and to live Christian lives. Our loving Creator has been portrayed as more despicable than the most evil demon imaginable.

The origin of these horrible doctrines is explained in the book of Revelation. There the Lord Jesus, speaking through the Apostle John, shows that the people have been made drunk with the wine of Babylon, the drink of false doctrines and blasphemies concocted by the apostate church, pictured as a woman holding a golden cup full of abominations. (Rev.17:1-6) The people are still drunk with this wine today, as very few are able to reason properly on religious matters even now. In their bewildered, intoxicated condition, they have seen visions of flames, and of devils and poor humanity writhing in torment, although some have come to have a somewhat more refined idea of Hell. While still declaring that the torture will be eternal, they say it will be mental rather than physical, consisting of agonies of terror and remorse, which will be as bad as, or worse than, physical tortures. These are the kinds of deluded imaginings, a kind of delirium tremens, brought on by blindness and intoxication.

WITH GREATER LIGHT CAME FURTHER SATANIC DEVICES

Thank God that some of us are sobering up! We believe the majority of intelligent people are beginning to think a little more rationally. A couple of centuries ago, one’s life would have been seriously jeopardized if he had dared to hint at the truth on the subject of eternal torture. Today one can dare to think and to express the truth on this vital matter and on other matters, an evidence of much progress. Luther, Knox, Calvin, Wesley and other reformers saw some light, and they were noble, Christian men, true children of God. They lived up to their light, but they did not have all the light. They could not get out of the darkness of more than twelve centuries and into the full blaze of light and truth. They were wearing creed spectacles, and when they smashed one pair they got another.

But we praise God for the light they did bring and we are very thankful for one doctrine that God gave us through Brother Martin Luther – the doctrine of justification by faith, as opposed to justification by penances and masses, etc. The Bible says, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. . . . The just shall live by faith.” (Rom. 5:1; Rom. 1:17) God does not say that we should do penance by wearing hair jackets to torture ourselves or anything else of that nature. Those ideas are far from the spirit of the Bible.

We praise God that the reformers liberated the world from some of the darkness and stupidity that once enveloped it in a thick fog, but there is much still to learn as we have not yet come into the full light of the “perfect day.” (Prov. 4:18) Regarding the Reformation, the Lord told the Prophet Daniel through the angel Gabriel: “Now when they [the true Church] shall fall, they shall be helped with a little help; but many shall join themselves unto them with flatteries.” (Dan. 11:34, ASV) These reformers also made mistakes because, they were misled by the flatteries of kings and princes who offered them their backing in return for supporting their kingdoms. Again it was the Adversary and not the reformers themselves who was responsible for this. As the Apostle Paul explained, Satan poses as an “angel of light” and his servants, his apostles, also do the same. (2 Cor. 11:14-15)

The Lutherans and Calvinists and all the other sects that sprang out of the Reformation each staked out their own creed and determined to live and die by it. Each of them proclaimed itself the only true Church, and that is just what the Adversary wanted. The Catholics persecuted the Protestants, the Protestants persecuted the Catholics, and the different sects of Protestantism persecuted each other. They thought that if God was going to send the others to Hell to roast forever, why should they not be faithful servants of God and help His work along?

Public sentiment gradually changed as people became more educated. Around 1846,[1] mainstream Christian denominations, with the exception of Roman and Greek Catholics and the Church of England, began to fellowship with one another. The Catholics and Anglicans were reluctant to recognize any church except themselves, but that too began to change somewhat. There is now a sort of general creed that all denominations subscribe to: They all must believe in eternal torment, the inherent immortality of the soul, and the Trinity. None of these doctrines is taught in the Bible. They are cardinal errors that originated in the Dark Ages. All these different denominations are without the slightest authority from God or the Bible. God tells us that the Church of Christ should be united in the one faith “once delivered unto the saints” (Jude 3), not joined into alliances, with each still holding to its own creed.

As proof that God did not authorize any of these sects, note the Apostle Paul’s clear indictment of sectarianism: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you my brethren . . . that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas [Peter]; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” (1 Cor. 1:10-13)

MODERN HYPOCRISY AND LUKEWARMNESS

The Lord tells us that we are to walk in the light and not become entangled in “the yoke of bondage.” (Gal. 5:1) The majority of professed Christian people have neglected the Word and gotten into bondage and sectarianism. In general, they are living lives of unrecognized hypocrisy. When asked if they believe the creed of their church, they may answer that they do not, but they feel that if all the other people of their church are also hypocrites, it is not so bad. However, if one person supports a falsehood it is bad and if two do it, it is twice as bad. If a thousand do so, it is a thousand times as bad, and so on. The more people there are who are hypocritical, the worse it is. So if anyone tells you he is a Presbyterian, a Baptist, a Catholic, etc., and tells you he believes the creed of his church completely, you may be sure that he has either not read it or is lying.

We see the same condition in the pulpit, with the majority of ministers not believing the creed they took a vow of allegiance to uphold. There is no longer any persecution for religious convictions in these denominations. They are entertained by scholarly dissertations, fine music, and flowery oratory that lull the people to lukewarm repose. A general condition of apathy exists. (Rev. 3:14-18)

This is a terrible state to be in. Those who are awake, whose eyes are open to present conditions, believe that we are now at the very close of the present Gospel Age. We see the conditions fast ripening that will demolish in a maelstrom of ruin and chaos all kingdoms and governments of the world. Just beyond that, the “fire” of anarchy will utterly destroy present civilization. Then thank God, the “still, small voice” of the Lord Himself will speak peace through Emanuel. (1 Kings 19:11-12)

MAN’S EXTREMITY IS GOD’S OPPORTUNITY

Ominous as present conditions are, the true children of God can with peace and confidence look up and lift up their heads, since they know that however terrible may be the oncoming troubles, God has provided that through this doorway, Armageddon, Messiah’s Kingdom is to be ushered in – the Kingdom of God’s dear Son. It will mean deliverance, first to the Church of Christ, then to the world. The Bible intimates very clearly that just at the height of anarchy, when men get to the place where everything appears lost, it will then be the opportune moment for Messiah to intervene. Man’s extremity will be God’s opportunity.

The 107th Psalm presents a picture of a great storm at sea when men are tossed about and in a terrible condition, and their souls melt within them. “Then they cry unto the Lord in their trouble, and he bringeth them out of their distresses. He maketh the storm a calm, so that the waves thereof are still.” (Psa. 107:25-31) We see a similar picture when our Lord Jesus stilled the waves upon the Sea of Galilee as a storm raged and threatened to engulf the ship and all in it. The disciples cried to the Master in their distress, and He arose and rebuked the wind and the waves, and said: “Peace, be still.” Immediately the billows were quiet and the winds ceased, and all was calm. We believe this is a picture of how the Kingdom of Christ will be inaugurated. The Lord will wait until the world is frenzied with fear and despair. They will come to see then that unless the Lord helps them all is lost, everything will go to destruction. Then they will cry unto Him as did the disciples of old, when they said, “Master, carest thou not that we perish?” (Mark 4:35-39)

The nations will not pray then to the Lord as they are praying now, each taking it for granted that He is on their side. No, it will then be a prayer of real distress. They will not be boasting then, they will have become humble: “The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day [the day that now is]. For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low.” (Isa. 2:11-12)

The Lord will permit present civilization to go into destruction, because He has something far better for the world. He will not put a patch upon the old garment. He will have an altogether new arrangement. There will be a “new heavens” – the Church in glory – a new ecclesiastical arrangement, and a “new earth,” a new social and political order, under control of the Heavenly Kingdom that will then take the reins of government. (2 Pet. 3:13; Isa. 65:17)

When we understand that the wonderful blessings of Messiah’s Kingdom are to come through the portals of this great Time of Trouble, a trouble such as never was since there was a nation, we can have confidence in God and our hearts can rest even while we see the clouds gathering blacker and blacker. We can rejoice, not at the pain and sorrow and trouble, but because we know that soon the Kingdom will be fully set up in power. It will soon bless and deliver all the families of the earth, and bring to mankind the full, clear knowledge of the true character of God, scattering all ignorance and blindness. When clear light and opportunity are given, all who are willing will be raised up out of their fallen condition of sin, sorrow and death, into the light and blessedness of sons of God.

Knowing this, our hearts are calm and at rest in the Lord, despite the present conditions and the conditions soon to come. It will be a brief, dark night, just before the glorious morning of the Millennial Day. It will be the kind of wound caused by a skillful surgeon who wounds to heal, because the malady affecting mankind requires thorough and drastic treatment. In view of these facts, let us alert others, not so much to the troubles now accumulating and just ahead, but rather to the great blessings beyond. Let us point them to the Lord Jesus Christ, in whom alone there will be safety and rest and strength in this Time of Trouble. The great plowshare of sorrow must do its necessary work to prepare mankind for the uplifting blessings of the Kingdom of Christ in the new age.

(Based on What Pastor Russell Wrote for the Overland Monthly, pages 410-421.)

Write to us at: epiphanybiblestudents@gmail.com

[1] In 1846 the Protestant sects were organized into The Evangelical Alliance. See Studies in the Scriptures, Volume III, Chapter IV, for a detailed discussion.