NO. 750: ISRAEL’S NEW COVENANT

  No. 750

“Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth?” (Mal. 3:1-5)

When our maker justly sentenced His disobedient children to death six thousand years ago in Eden, He intimated that ultimately the Seed of the woman would bruise the Serpent’s head. This hidden promise was the first indication of the divine mercy which our gracious Creator had purposed in Himself from before the foundation of the world. Ever noble, kind and gracious, our Creator restrained His mercy for the good of His creatures, so that they might learn to appreciate the exceeding sinfulness of sin. They had sinned, thereby forfeiting all claim upon the eternal life He had given them conditionally. It was also for the benefit of the angels that God insisted upon dealing with His creatures from the standpoint of exact justice, allowing them to fully know His justice, as well as His wisdom and power.

As we have demonstrated many times, eternal torment in no way entered into the divine purpose. His sentence upon man, plainly stated, was, “Thou shalt surely die.” (Gen. 2:17– marginal reading: “Dying thou shalt die.”) The sentence was not, “Living thou shalt live in torment.” God declared: “The soul that sinneth, it shall die.” (Ezek. 18:4) His purpose in His dealings with the human race was to exemplify a principle of divine government that will ultimately be made operative everywhere among all His creatures, both on the spirit plane and the earthly plane.

Long centuries later, God spoke prophetically through one of Adam’s posterity: “And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.” (Jude 14-15) In other words, He will come to establish righteousness among men. Time passed on, however, and sin still prevailed. The coming of the Great Deliverer was still future.

Next, after first testing his faith and loyalty, God said to Abraham: “In thy seed shall all the families of the earth be blessed.” (Gen. 28:14; Gen. 12:3) This promised Seed is the same great Deliverer prophesied to bruise the Serpent’s head and to come in great glory with ten thousands of His holy ones. God assured Abraham that this Deliverer would in some way be identified with his posterity, so that He could properly be called the “Seed of Abraham.” This was an unconditional covenant and therefore it required no mediator.

Thereafter, all who were taught of God would know to look for the Messianic blessing through Abraham’s Seed. The Covenant was confirmed with an Oath to Abraham, then later to Isaac, and then later to Jacob. That Covenant Promise became the basis of God’s adoption of the entire nation of Israel – all of Jacob’s children. They were heirs of the Abrahamic Covenant, also called the Oath-Bound Covenant. This great honor from the Almighty God has made some of the Jewish people to appear at times arrogant and proud, but let us not forget that “to err is human, to forgive, divine.” Perhaps if we were in their place our imperfections would be similarly displayed.

THE LAW COVENANT ADDED

Israel’s experiences of tribulation and bondage in Egypt prepared them for God’s great proposition: if they kept the Law they would have life everlasting as a reward. As it is written, “Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord.” (Lev. 18:5) Israel greatly rejoiced in this manifestation of divine preference for them above all others of humanity. Unlike the Abrahamic Covenant, the Law Covenant had a mediator, Moses. The sacrifice of bulls and of goats made a typical atonement for them for a year, so that they might enter into this covenant relationship with God, but when they attempted to keep the Law they were disappointed because they failed.

The Law of God is the full measure of a perfect man’s ability; and the Jews, being imperfect like other men, found that they had undertaken an impossibility. During the first year not a single Jew kept the Law perfectly and therefore not a single Jew gained eternal life. Foreknowing this would happen, God provided for a repetition of the Atonement Day every year so that the people might continue striving to attain eternal life. Year after year, century after century, they failed, and discouragement took the place of hope.

The Law Covenant was added to the Abrahamic Covenant – it did not replace it. God used it to teach Israel a great lesson respecting the need for better sacrifices than those of bulls and goats, and also to teach them that there is no other means of justification in His sight. While they received educational blessings under this Covenant, they did not receive the blessing they hoped for – life eternal. Consequently, they were not able to become a national Messiah, a national Seed of Abraham, for the blessing of all the nations.

A NEW COVENANT AND A BETTER MEDIATOR

For a period of time God gave Israel kings, but they also were unable to accomplish the great things hoped for. By God’s design, Israel began to learn of the idea of a personal Messiah, a King of Glory who would use their nation as His instrument for conquering the world, with the result being that every knee would bow and every tongue confess, to the glory of God. (Isa. 45:23; Rom. 14:11; Phil. 2:10) God promised a personal Messiah to be of the lineage of David, a great King, and far superior to the great, wise and rich Solomon. Messiah would be David’s Son and yet at the same time David’s Lord. (Psa. 110:1; Matt. 22:42-44)

Israel’s next lesson was that a change of dispensation must come. Just as Moses had mediated the Law Covenant, in the new dispensation a still better covenant would be mediated by one greater than Moses, an antitypical Moses. This covenant would be more favorable to them and under it they could gain
eternal life. This New Covenant was plainly set before them through Jeremiah’s prophecy:

“Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake . . . But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.” (Jer. 31:31-34)

Moses had spoken of the better mediator: “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) This statement of Moses combined with the prophecy of Jeremiah helped their faith to increase, giving new significance to the Oath-Bound promise to Abraham that in his seed all the families of the earth would be blessed.

If a great enough mediator were to come as the promised messenger of God, establishing a better covenant under which Israel could have eternal life, and if He, as the offspring of David, became their King, then indeed Abraham’s Seed, the nation of Israel under that great Mediator-King, would be fully qualified to bless all the families of the earth. The thought of this glory to their nation became a fresh inspiration to the approximately 50,000 Jews of all the tribes of Israel who returned from Babylonian captivity under the edict of Cyrus. (Ezra 2:64-65)

Through the Prophet Ezekiel, the Lord again pointed out that the Law Covenant made at Sinai must give place to a New Covenant. This new and better covenant must come before they could receive the great blessing of restitution. He spoke of the time when He would regather them out of all lands, fulfilling the promise made to Abraham, Isaac and Jacob. He promised to make them a great nation and to use them for the blessing of other nations. He explained why He would do this: “Thus saith the Lord God; I do not this for your sakes, O house of Israel, but for mine holy name’s sake, which ye have profaned among the heathen, whither ye went.” (Ezek. 36:22)

He then told them that when He receives them back into His love and favor, He will also humble their pride by restoring the Samaritans and the Sodomites – peoples detested by Israel as inferiors and sinners. God declared that the sins of these peoples were never as serious as the sins committed by Israel. God would again bless Israel, but He would also bless these other peoples in their midst:

“When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. . . . Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. And I will establish my covenant with thee; and thou shalt know that I am the Lord: That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God.” (Ezek. 16:55-63)

We see that even the Sodomites are to share in restitution, despite being portrayed through­­out the Bible as examples of wickedness. As Israel’s “sisters,” Sodom and Samaria represent other nations of the world, but they will be instructed and blessed by becoming “daughters” to Israel. All this will not be done under the Old Law Covenant, but under the New Law Covenant of the future.

“WHO MAY ABIDE THE DAY OF HIS COMING?”

This new and better Covenant is to be mediated through a Mediator more glorious than Moses and a King more glorious than David – the One that Israel began to look for and long for. Is there any wonder they failed to identify Him in the lowly Nazarene who died at Calvary? Nothing but the special assistance of the Holy Spirit would enable anyone to trace the connection between the glorious prophecies and the humble appearance of He who came to fulfill those prophecies. We can see that Jesus in His Second Advent is the great Messiah of Glory, the King of kings and Lord of lords. He absolutely fulfills every requirement of prophecy and Jewish expectations. What a few can now see, most cannot: that He who was pierced is the same One who is to bless Israel and all the families of the earth through Israel.

Our opening text is from another prophecy that speaks of this same great Messiah, the Mediator of the New Covenant, King of kings and Lord of lords. As the Representative of His Father, He is to reign until all enemies are put down and Adam’s race is released from the divine sentence under the New Covenant provisions. The Prophet Malachi announces the Messiah and points out that He is the glorious Mediator and antitypical King they had long awaited. He is to come to the Temple – thus implying that He is to be not only an antitypical Prophet and King, but also an antitypical Priest “after the order of Melchizedek.” (Psa. 110:4)

Despite this joyful proclamation, the Prophet warns that the time of His appearing would be one of trial, one of special testing and proving, in order that the Lord might find the antitypical Priests and Levites to serve in the antitypical Temple. A great refining and cleansing process will be required to make the called, chosen and faithful ready for the Kingdom: “But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.” (Mal. 3:2-3)

At that time the consecration of Judah and Jerusalem unto the Lord will be accepted as in olden times. We may understand that this spirit of devotion is now reviving among Jews, particularly among those who are identified with Jerusalem and the Zionist movement. Hitherto this has been a political movement in the interest of Jewish nationalization and a home for exiles. Now, however, the due time has come for a real movement of those who have the faith to draw near to God and to show that faith by helping to forward the restoration of earthly Jerusalem and her interests.

WHY WAS HIS COMING DELAYED?

As the Father’s glorious agent in the great work of creation, the First-begotten of the Father became the great Messenger of the Covenant, the great Prophet, Priest and King of Israel, the great Michael of Daniel’s prophecy. (Dan. 12:1)

But before attaining this great honor, there were requirements He had to complete:

(1) By faith He had to obey the Father’s will and lay aside His Heavenly glory, becoming a perfect man – “holy, harmless, undefiled, separate from sinners.” (Heb. 7:26)

(2) Thus prepared to become the Redeemer, He had to make a full consecration of His earthly interests. It was then the Father’s pleasure to beget Him to the spirit nature on the highest plane when the Holy Spirit of God descended on Him at Jordan. (Matt. 3:16) For three and a half years His sacrifice burned upon the altar and it was indeed better than the sacrifice of bulls and goats. (Heb. 10:4) It was a corresponding price for Adam – an eye for an eye, a tooth for a tooth, a perfect man’s life for a perfect man’s life.

(3) He had to sacrificially part with His earthly life. When He arose from the dead His personal sacrifice had ended, and His personal perfection as a spirit being was completed. (Heb. 10:1-14; Heb. 13:11-13) He experienced a resur­rection change from human nature to spirit nature, like the nature He originally possessed, only higher and more glorious. Thus He was simultaneously both a sacrifice and the spirit-begotten priest who offered that sacrifice.

With these three requirements completed, why did He not at once begin His great work as Prophet, Priest, King and New Covenant Mediator? The reason was this: according to the divine plan there was to be more than one sacrifice on the Day of Atonement. Throughout this Gospel Age this risen, glorified High Priest, Mediator, Prophet and King has been waiting to inaugurate His glorious Kingdom of blessing – waiting for a little handful of saints to be selected from the world, tested and found worthy to be glorified with Him – a “little flock” out of all mankind, selected from both Jews and Gentiles.

While all the merit used in the atonement work is that of Jesus exclusively, He imputed that merit to the Church, making her the possessor of it, placing an embargo on it during the Gospel Age. The completion of the Church’s sacrifice is necessary to release this merit of Jesus before it can be applied on behalf of the world, because the entire merit, free from all embargoes, is necessary to release Adam and the race in him from the death sentence.

With the sacrifice of this Bride class complete, in and under the merit of the great Priest, all arrangement for the blessing of Israel and all nations through Israel will be complete. Thus the revelation of Israel’s great Messenger of the New Covenant is very important not only to Jews, but also to the world of mankind, who must receive their blessings through Israel as Abraham’s seed, by compliance with the same New Law Covenant. For the elect handful of saints drawn, called and gathered during the Gospel Age, the divine promise is that they will then be changed to be like their Master and share His glory.

JUDGMENTS WILL BE OF THE LORD

Notice the further message of the Lord through the Prophet: “And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.” (Mal. 3:5)

Here we see plainly that the Messianic Kingdom means not only glory and honor to those He accepts as servants; it will also require that all be faithful to the principles of truth, purity, and harmony with God. This lesson for Israel will ultimately apply to all nations. Under Israel’s New Covenant, all the families of the earth may become “Israelites indeed” through faithfulness to the great Prophet, Priest, King and Mediator.

(Based on Pastor Russell’s Sermons, pages 208-215.)

____________________________________________________

THE ANTITYPE BEGINS WHERE THE TYPE ENDS

Question: Did not the Law Covenant end at the time of our Lord’s death? And if it was a type or a foreshadowing of the New Covenant, would not that be the time for the New Covenant to begin? If the New Covenant will not be operative until the last member of the Church of Christ has suffered with the Head, would not that imply a considerable period of time between the fulfillment of the type and the commencement of the antitype? Have we not been taught that where the type ceases the antitype surely begins?

Answer: Jews are still under the Law Covenant. Many make the mistake of supposing that the Law Covenant ended at the cross. On the contrary, the terms of that Covenant are binding upon every Jew from the day the Covenant was made to the present time. As St. Paul says, “Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?” (Rom. 7:1) Every Jew today is under a death condemnation by virtue of being under the Law, the Law which he cannot keep. There are only two possible ways for him to get free from that bondage:

(1) He will be free when the ending of the Gospel Age institutes the New Covenant blessings to Israel. With the end of this age the great High Priest will antitypically offer the blood of the “Lord’s goat” for the sins of all the people. This will include the sins of Israel. Then the blessed opportunities of the New Covenant will be opened to them, as God promised. (Jer. 31:31; Rom. 11:27-31) Then their eyes will be opened and they will see out of their obscurity and gladly accept the Mediator of the New Covenant and begin at once to share that Covenant’s blessings.

(2) He can get free by dying to the Law Covenant during the Gospel Age. For any Jew to get free from the Law Covenant before the inauguration of the New Covenant in the times of restitution, he must die to the Law. After declaring that the Law has dominion over a man for as long as he lives, St. Paul goes on to say, Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.” (Rom. 7:4) This is in full accord with the Apostle’s statement, “For Christ is the end of the law for righteousness to every one that believeth.” (Rom. 10:4) That is, Christ is the end of the Law to anyone who believes to the extent of becoming a follower of Christ and consecrating his restitution rights in death, becoming a living sacrifice, following the example of his Redeemer. The Gospel Age is the time appointed of the Father as the “acceptable year of the Lord” (Isa. 61:2), the “acceptable time” when God is willing to receive sacrifices, first the sacrifice of Jesus, and, subsequently, the sacrificing of those justified by His blood, His followers, who present their bodies as living sacrifices. (Isa. 49:8; 2 Cor. 6:2; Rom. 12:1) The Jews have had as good an opportunity of thus entering into joint-heirship with Christ, the Spiritual Seed of Abraham, as have the Gentiles. And they could have no better opportunity, because there is no other name and no other manner whereby any could obtain a share in the “high calling” to the divine nature, glory and honor.

FURTHER EVIDENCE

Three Bible proofs provide further evidence that the Law Covenant has not ended:

(1) Paul did not indicate that the Law Covenant had ended. St. Paul, in writing to the Galatians, warning them against coming under the domination of the Law, does not at all intimate that the Law Covenant had passed away or become dead, but the contrary: “For I testify again to every man that is circumcised, that he is a debtor to do the whole law.” (Gal. 5:3) In his Epistle to the Hebrews, St. Paul points out that the New Covenant was promised and that the very use of the word new signified that the Law Covenant had become old, and hence was “ready to vanish away” and lose its force entirely. (Heb. 8:13) However, he did not say that the Law had already passed away; rather, he plainly taught that those who by faith accepted the Lord Jesus and became dead with Him by baptism into His death were no longer under the Law Covenant. They were instead under the Abrahamic Covenant, also called the Grace Covenant: “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. . . . For sin shall not have dominion over you: for ye are not under the law, but under grace.” (Rom. 8:2; Rom. 6:14; Gal. 5:18)

(2) Christ blotted out the handwriting of ordinances. There is another text on this subject that should be mentioned: “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.” (Col. 2:13-14) This does not signify that the Law Covenant was repealed or ended. It means instead that, for the Jews who had accepted Christ, the demands of all of the Law’s ordinances were fully met for them by the Lord Jesus when He was nailed to the cross.

(3) Hagar and Ishmael lived after Isaac’s birth, illustrating that the Law Covenant did not end at Jesus’ death. The type of Hagar and her son Ishmael is another evidence that the Law Covenant did not cease when Jesus died, and has not yet ceased. The Apostle tells us that Hagar allegorically represented the Law Covenant and Ishmael represented fleshly Israel, the children of that Covenant. At the birth of Isaac, the heir and the son of the Sarah Covenant, God said to Abraham: “Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman.” (Gal. 4:30; Gen. 21:10, 12) This signifies that the Law Covenant and its Jewish children were to be outcast from divine favor for a time. If Hagar had died at that time, the teaching of the type would have been that the Law Covenant ceased then to exist. But Hagar continued to live, and so the Law Covenant was continued, and still has power over every Jew as long as he lives. If we trace the type further, we find that subsequently Hagar returned and was subject to Sarah, showing the superiority of the Abrahamic Covenant (also called the Grace Covenant or Sarah Covenant) to the Law Covenant. Ishmael, who represented the Israelites, later received a blessing from Abraham, who represented God.

NEW COVENANT AWAITS THE SACRIFICE OF THE CHURCH

So we see that the Law Covenant did not pass away when our Lord Jesus died, nor when He arose from the dead as the antitype of Isaac. Consequently, the New Covenant was not then ushered in. Nevertheless, when our Lord presented Himself in baptism, saying, “Lo, I come . . . to do thy will, O God” (Heb. 10:7), He set aside the first (the typical) sacrifice that He might establish the second (the antitypical) sacrifice. The three and a half years of His own sacrificial ministry were typified in the killing of the bullock of the Day of Atonement. When He ascended to Heaven, He immediately applied His blood on behalf of the Church for their reconciliation to the Father, so that they might become His joint-sacrificers. He then at once began the secondary part of the Day of Atonement sacrifices – the killing of the Lord’s goat (typifying the Church). The Lord’s goat was taken from the people and its blood was subsequently applied for the people. This sacrificing of the Church has been a progressive work, and all of the sacrifice was not to be accomplished until the last member of the Body has gone into sacrificial death, following in the Redeemer’s footsteps. Thus we see that the setting aside of the type and the establishing of the antitype required a long period.

This Atonement Day feature, while all-important, was by no means the only typical feature of the Law Covenant. Did it not foreshadow the coming out of the High Priest in garments of glory and beauty to bless the people? And is not this feature of the Law still unfulfilled? And can it pass away before this fulfillment? We hold that it cannot, and that the instant of its passing away will be the instant in which the New Covenant will come into force with Israel.

(Reprint 4504, edited for clarity and length.)

Write to us at: epiphanybiblestudents@gmail.com

NO. 749: “THINK ON THESE THINGS”

No. 749

“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)

With the beginning of a new year, let us resolve to discipline our thoughts to feed upon pure and healthful food and not permit them to graze in every pasture. One of the wise sayings of the inspired Word is, “Keep thy heart with all diligence; for out of it are the issues of life.” (Prov. 4:23) It was with the same thought in mind that the Apostle penned the above words to the Church at Philippi, addressing them with great affection and appreciation as his “joy and crown.” (Phil. 4:1) That small company of consecrated believers were the first-fruits of his ministry, and were especially remarkable for their loyalty and faithfulness to the Lord, the Truth and the beloved Apostle, who at that time was a prisoner in Rome.

In his time of need, they sent gifts and expressed their love and sympathy for his temporal welfare, as they had always done while he ministered to them in spiritual things. (Phil. 4:10-19) The Apostle was comforted and cheered by them, rejoicing even in his afflictions because he suffered them also for their sakes. The example of his patience in tribulation and self-sacrifice was as valuable a lesson to the saints as were any of his most profound and logical instructions.

Desiring that these disciples continue to manifest the fruits of the spirit and to grow in grace, this Epistle to the Philippians is one of encourage­ment and wise counsel. He counseled them to stand fast in the faith and spirit of the gospel and to learn more fully how to deny themselves even as Christ did. (Phil. 1:27, 29; Phil. 2:1-11) He advised them to work out their salvation with fear and trembling (Phil. 2:12), and to beware of false teachers and evil workers. (Phil. 3:2, 18, 19) He admonished them to be all of the same mind – the mind which was in Christ Jesus, esteeming each other in the Lord and doing nothing through any spirit of strife or self-promotion, even if it be for the cause of Christ.

He followed up this counsel with the beautiful final admonition of our text, so in keeping with the thought that out of the heart are the issues of life. The heart represents the will, the intentions. The will must be kept true and centered in God: it is the governing power of the whole person. Blessed are the pure in heart – those of fixed, uncompromising purpose. Yet, even though the will is the controlling power, it is also subject to influences. If the thoughts are impure, unjust or unholy, the power of the will becomes more and more impaired.

The Apostle gave wise advice on what should be the character of the thoughts of those who strive to adorn themselves with the beauty of holiness:

(1) “Whatsoever things are true.” This would exclude indulgence in fanciful and foolish fiction, which does so much to corrupt the mind and squander time. It would also exclude all the idle speculative theories of men who, ignoring the true gospel, seek to draw away disciples after them. It would banish also the vain philosophies of the creeds of “Christendom,” when once the symmetry and beauty of the divine plan of the ages has been seen. It would avoid all idle gossip and evil speculations. The mind that escapes the gloom, discontent, perplexity, care and worry that result from entertaining such thoughts can have peaceful leisure to contemplate that which is true. It may then draw from the abundant storehouse which our bountiful God has supplied, both in His Word and in the open book of nature.

The mind that dwells upon these things is richly rewarded. God’s Law and its application to all our business and social interactions should be our constant focus. The inspired Psalmist would put these words into the mouths of all the Lord’s people: “O how I love thy law! it is my meditation all the day.” (Psa. 119:97) For those who delight to contemplate the prophecies, they are laden with good tidings of great joy for all people; the promises are exceedingly great and precious. In the light of the glorious gospel, nature itself wears a brighter face and speaks a loftier language, emphasizing the love and power and praise of our God: “The heavens declare the glory of God; and the firmament showeth his handiwork.” (Psa. 19:1) Therefore, think on whatsoever things are true.

(2) “Whatsoever things are honest.” This would naturally exclude all thoughts of deceit, hypocrisy, and intrigue. Yet, there are many things that are true but dishonorable, not worthy of our thoughts. The true, but dishonorable and unworthy things that attract our attention are often connected to the weaknesses and shortcomings of others close to us. Pondering these thoughts is detrimental to us and the sooner we dismiss them the happier and more at peace we will be. Doing so will leave us the opportunity and energy to pursue things that are worthy of our attention, things that are honorable as well as true. Replace unworthy thoughts with frank, open and honest thoughts which will develop into good and noble actions.

(3) “Whatsoever things are just.” This requires us to discard all unjust standards of evaluating the character and motives of our fellow-men, particularly our brethren in Christ. It requires us to make due allowances for the weaknesses of the flesh, remembering that we also are weak in one way or another. In our evaluation of others, we should consider their environment, negative influences and the force of temptations. If possible, we should consider extenuating circumstances that might soften our judgment, but at the same time, we are not to ignore facts and blindly encourage evil.

A mind ruled by justice not only seeks to always judge justly, but it also has a keen appreciation of justice in all matters. It delights to trace the lines of justice in God’s wonderful plan of human salvation. It clearly sees the value of justice as the very foundation principle of God’s throne. (Psa. 89:14) It sees the value of the precious blood of Christ in satisfying the demands of justice, reclaiming the forfeited life of the world. When this feature of the divine plan and its grand principle of justice is seen and realized, other schemes of salvation which ignore the claims of justice are recognized as the vain philosophies of men. No other plan but this, which is founded in justice and executed in love, can claim the attention of a mind ruled by justice.

(4) “Whatsoever things are pure.” Pure thoughts are devoid of the degradation and filth of sin; they invigorate and energize us to high and noble work. The pure mind seeks the fellowship of only the pure and good and shuns the contamination of all others. It will naturally seek only that which is pure in literature and in art, because coarseness and vulgarity are an abomination to the pure mind. The pure mind delights to associate with like minds; it delights in the contemplation of what is virtuous, true and beautiful. The refreshing and ennobling influence of this condition of mind and heart is best illustrated by the invigorating effects that a bath and clean clothing can have on the body,

(5) “Whatsoever things are lovely; what­soever things are of good report [worthy of praise]; if there be any virtue, and if there be any praise, think on these things.” In addition to the solid virtues of truth, honesty, justice and purity, let us also occupy our thoughts with the lovely graces and adornments of meekness, patience, faith, godliness, benevolence, kindness and charity. If we hold these virtues before the mind’s eye as a mirror, we will gradually assimilate them more and more, transforming our characters. In this way the will is strengthened and inspired with fresh energy to fulfill its great work in governing and controlling the self.

This is how the Apostle saw the influence of the thoughts upon the will and the influence of the will upon the thoughts. Therefore, he would have us set a guard and a governor over our thoughts, feeding them only with wholesome and life-giving food, allowing the thoughts to reinforce the will and the will to govern and control the thoughts. The result will be the present and future blessing of the pure in heart who diligently seek to follow this course. “Blessed are the pure in heart: for they shall see God.” (Matt. 5:8)

(Based on Reprint 1703.)

____________________________________________________

THE LORD’S HOUSE OVER ALL

“And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.” (Isa. 2:2)

The prophecy of this chapter of Isaiah has not yet been fulfilled, but we believe the beginning of its fulfillment to be near. It pictures Messiah’s Kingdom, for which Christian people have long been waiting and praying, “Thy kingdom come. Thy will be done in earth, as it is in Heaven.” (Matt. 6:10) It is the same Kingdom the Jews waited for so long and for which they are still waiting. This text relates not to the spiritual part of the Kingdom, but to the part belonging to the natural seed of Abraham. In the past, many of us have made a great mistake in not discerning and acknowledging that there are two Israels, Spiritual and Natural, with separate rewards and blessings provided to them by the divine promises of the Scriptures. Both will be used by God in fulfilling the promise made to Abraham – the promise to bless all the families of the earth.

During this Gospel Age, only a “little flock” was to be selected and tried, fitted and polished and eventually changed from human to spirit nature. With their Lord and Head, these will constitute the great Mediator of the New Covenant under which all the families of the earth will be blessed. After the completion of Messiah, Head and Body, on the plane of glory, the New Covenant will be inaugurated with Israel, as the Scriptures distinctly teach. (Jer. 31:31-34) Therefore, the prophecy of this text has had to wait for its accomplishment until the last member of the elect Church of Christ passed beyond the veil.

In the symbolic language of the Scriptures a mountain always indicates a kingdom. Hence the “mountain of the Lord’s house” means the Kingdom of God and the royal house or family recognized by Him. We read that David sat upon the throne of the Kingdom of the Lord, and that God made a covenant with him, “even the sure mercies of David” (the holy things promised to David), namely that only his “seed” or posterity would ever be recognized as the divinely appointed represen­tatives of God in kingly authority and power. (Isa. 55:3) In other words, Messiah was to be the great antitypical David (David means “beloved”), the offspring of typical David and, “He shall have dominion also from sea to sea, and from the river unto the ends of the earth.” (Psa. 72:8) Under His reign, Israel will be exalted among the nations and used as the divine channel for blessing all people.

Messiah is the antitypical David and also the antitypical Solomon, the wise, the great, the rich. He is the Son of God, King on the spirit plane and like God invisible to men, as are the angels. While in the flesh, He was the Son of David according to the flesh, though begotten of a divine life not tainted by any human imperfection. He was, therefore, “holy, harmless, undefiled, separate from sinners.” (Heb. 7:26) Faithful to the will of the Father, He was subject to a life of suffering and death, as expressed in His own words, “The cup which my Father hath given me, shall I not drink it?” (John 18:11) His obedience unto death, even the death of the cross, demonstrated His loyalty to the last degree and He received the high reward apportioned: “Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven and things in earth, and things under theearth.” (Phil. 2:9-10)

Exalted to the right hand of divine favor, He waits only for the Father’s time to take to Himself His great power and reign. (Rev. 11:17) Mean­while, in harmony with the divine will purposed before the foundation of the world, He has acted as an advocate for any who have had an ear to hear and an obedient heart, responding to the special invitation of the Gospel Age. That call has been to leave the world, its sins, its pleasures and its hopes, and to walk by faith in the exceeding great and precious promises of God. (2 Pet. 1:4) “But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” (1 Cor. 2:9) These are the Heavenly things promised them as the Bride and joint-heir with their Redeemer in His glorious Kingdom to come and its blessed work of uplifting Israel and the world.

IN THE TOP OF THE MOUNTAINS

Messiah’s kingly household, the Royal Priesthood is the divinely prepared antitypical House of David. As a Kingdom it will be “in the top of the mountains” that is, it will be above all the kingdoms of earth. But the world will only see Messiah in the sense that they will see His mind, disposition and character through His earthly representatives in the Kingdom. He fully meant it when He declared before He died, “Yet a little while, and the world seeth me no more; but ye [shall] see me.” (John 14:19) The Apostle assured the Church that they will see Him as He is, because they will be like Him when they experience the First Resurrection change from earthly to Heavenly nature. (1 Cor. 15:50; 1 John 3:1, 2)

While stating that He would not be seen by the world, the Master said that Abraham, Isaac, Jacob, and all the Prophets will be seen by all in the Kingdom. (Luke 13:28) The resurrected Ancient Worthies, perfected as men, will be the earthly representatives at the head of the earthly Kingdom as “princes in all the earth.” They will exemplify the perfection and eternal life that all mankind may attain by obedience to the laws of the Kingdom. Those Ancient Worthies are enumerated in the Scriptures – Abraham, Isaac, Jacob, the Prophets, etc. – and are described by St. Paul. (Heb. 11)

The world will have contact with them and will be blessed by their instruction. The earthly promises of the Old Testament belong to them; they never heard of the Heavenly or spiritual promises. As the reward for their loyalty, they will come forth from the tomb no longer blemished and imperfect, but fully, completely restored to the perfection originally enjoyed by Father Adam. They will have the special guidance and instruction of Messiah (Head and members) in all the affairs of mankind.

Thus God’s Kingdom will be represented on the earth by Israel – especially by these saintly men of Israel, who will be the special appointees and representatives of the glorified Messiah’s Rule. As it is written, “Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth.” (Psa. 45:16) The ancient saintly ones were styled “the fathers,” just as Jesus was styled the Son of Abraham and David. These princes will act under the direction of the spiritual Kingdom, called in the Scriptures “the Royal Priesthood.” They will be so superior in their wisdom and power as to command the obedience of the whole earth. The nation of Israel, which has been waiting and praying for the new order of things for more than thirty centuries, will naturally respond more quickly than others.

Messiah’s Kingdom will be high above all other kingdoms, not only in its grandeur, majesty and authority, but also in the lofty principles it will represent. Thus it is written: “Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and waters shall overflow the hiding place.” (Isa. 28:17) As the world comes to appreciate the new order of the Kingdom, all nations will “flow unto it,” that is they will flow up to it in contrast to the current downward course of the fallen human nature. The wonderful rewards for righteousness and obedience to God will be made manifest, as will the
punishments (“stripes”) for all willful disobedience to the divine arrangement. The Scripture will be fulfilled which declares, “For when thy judgments are in the earth, the inhabitants of the world will learn righteousness.” (Isa. 26:9)

THE LESSON FOR HUMANITY

For six thousand years humanity has been learning the lesson of “the exceeding sinfulness of sin” and its downward tendency in every sense of the word. Every form of government has been tried, but the uniform results have been that those exalted to influence and power have proven themselves inadequate, and many have abused their positions selfishly. Anyone acquainted with history realizes that this is true. While we may have hoped that the general education and enlightenment of the human race would abolish sin and selfishness and demonstrate the truthfulness of the proverb, “Honesty is the best policy,” we are willing to confess that this has been a mistake. We perceive that more knowledge and information granted to selfish minds and hearts results in greater opportunities for evil.

Consequently, the world is losing confidence in itself and its institutions. All leaders – politicians, judges, governors, officials great or small, of one party or another, of one nationality or another – all are accused of being “tarred with the same stick” of selfishness. The Bible clearly indicates that this distrust is not without reason and that the great Time of Trouble soon to come upon every nation (Dan. 12:1) will be the direct result of this loss of confidence. The Bible briefly sums up the conditions that will prevail: “For I set all men every one against his neighbour. . . . And it shall come to pass in that day, that a great tumult from the Lord shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.” (Zech. 8:10; Zech. 14:13)

After that great Time of Trouble has thoroughly sickened humanity, crushing its faith in itself and any hopes it had of bringing about a Millennium by its own efforts, God will manifest His Kingdom in the top of the mountains. It will be higher than all other kingdoms in every way, and all people will flow toward it. As it is written, “And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts.” (Hag. 2:7)

The verses that follow our opening text describe this result: “And many people shall go and say, Come ye, let us go up to the mountain [kingdom] of the Lord, to the house [temple] of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among the nations [rewarding and punishing justly], and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” (Isa. 2:3-4) Here we see the two Israels, with Zion representing the spiritual, unseen Kingdom of Messiah and Jerusalem representing the earthly seat of the coming empire.

All Christians agree that these words apply to the Messiah’s Kingdom. They tell us clearly and distinctly of how the judgments of the Lord will be abroad in the earth, causing wars to cease and the knowledge of the Lord to fill the whole earth as the waters cover the great deep. (Isa. 11:9) Despite the picture of the intervening trouble, let us rejoice in the glorious arrangement God has made on mankind’s behalf, which divine wisdom deems necessary for the humbling of human pride. The Church of Christ can especially rejoice in her favored position in connection with the world’s salvation – a seat with the Redeemer in His glorious spiritual throne, sharing with Him in the great work of blessing Natural Israel and all the families of the earth.

“O HOUSE OF JACOB, COME YE”!

As noted, this prophecy belongs to Natural Israel and not to Spiritual Israel; the first verse of the chapter declares that it concerns Judah and Jerusalem. (Isa. 2:1) By the time this prophecy begins to be fulfilled, Spiritual Israel will be beyond the veil. It is then that this message to Natural Israel will go forth: “O house of Jacob, come ye, and let us walk in the light of the Lord.” (Isa. 2:5) We understand the Scriptures to teach that soon the Lord will have special dealings with Israel in connection with this call. He will point out to them the way of righteousness and the great privileges that are theirs as a people because of divine promises to their fathers, Abraham, Isaac, Jacob and others. But only those who respond by turning to and walking in the light of God’s Word will be in the proper condition of heart to get the blessing at the beginning of Messiah’s Reign, with those who respond most promptly getting the greater blessing.

Reading further in this chapter (Isa. 2:6-10), we find some of the reasons God’s favor has been withdrawn for a time from Natural Israel (aside from the fact that His special favor was for the time to be given to Spiritual Israel): “Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made.” (Isa. 2:8) Then follows a description of the Time of Trouble, in which present institutions will succumb, to be followed by Messiah’s Empire.

Note the applicability of these verses to our day and the correspondence between these statements and very similar pronouncements in the Book of Revelation, also applicable to the time in which we are living. The various theories of man will be tried and found wanting during the Time of Trouble, thoroughly demonstrating that the wisdom from above is neglected in favor of earthly wisdom: “And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day.” (Isa. 2:17) Pride is one of the greatest obstacles in the pathway of humanity, hindering approach to truth and righteousness. The Almighty God is not sufficiently reverenced; the very learned instructors of our colleges seem more and more to doubt that there is a God and that the affairs of earth are subject to any regulations other than those of chance, except as the learned can regulate them.

God must be first under the new order of things. No peace or blessing will otherwise result. All the wisdom of the learned and the methods to which they have trusted will prove futile. The result will be the glory of the Lord and the humbling of human pride: “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: And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, And upon all the high mountains, and upon all the hills that are lifted up. And upon every high tower, and upon every fenced wall . . . and upon all pleasant pictures. . . And the idols he shall utterly abolish.” (Isa. 2:12-18)

The ecclesiastically great (“cedars of Lebanon”) and the politically strong (“oaks of Bashan”) will be brought low. The kingdoms and princedoms of this world (“high mountains” and “hills”) will be brought down. Human organizations formed for strength and protection (“high towers” and “fenced walls”) will be brought down. The arm of the Lord will be heavy upon the ideals of earthly ambition (“pleasant pictures”). As a result, the pride and arrogance of man will be brought down and the Lord alone will be exalted in that day. The idolatry of money, greed and covetousness will be utterly abolished.

As the Lord says in another place, “Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the under­standing of their prudent men shall be hid.” (Isa. 29:14)

HIDING IN ROCKS AND CAVES

The prophecy continues, describing how during that Time of Trouble the distressed and perplexed will flee in fear to the figurative holes, rocks and caves of earth. (Isa. 2:19-21) These thoughts are echoed in Revelation: “And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand?” (Rev. 6:15-17)

We are not to understand this literally; hiding in the shelters of the earth’s rocks and caves symbolically represents the attempt to seek the protection of human organizations, companies, societies, etc. None of these will be able to protect from the coming trouble. It will be world-wide and will involve every earthly thing and interest – religious and secular, financial and political.

This will happen when the Lord stands up to assume command of the world. The glory of the Lord and His majesty will then be manifested and He will shake terribly the earth (society), that everything contrary to righteousness and holiness may be uprooted and overthrown. St. Paul gave us a picture of that time, declaring that the only thing that will not be shaken will be whatever is in harmony with God’s Kingdom of righteousness. “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear.” (Heb. 12:26-29)

(Based on Pastor Russell’s Sermons, pages 730-738.)

____________________________________________________

ANNOUNCEMENT

The date of our Lord’s Memorial is April 5, 2020 after six p.m.

Write to us at: epiphanybiblestudents@gmail.com

NO. 748: “CALL HIS NAME JESUS”

No. 748

“And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.” (Matt. 1:21)

The more intimately we know our dear Redeemer in the light of the Scriptures the more we will appreciate Him, love Him and seek to copy Him. No other life than His could withstand such continual and close scrutiny and still always be full of fresh revelations of moral dignity and character. Any other life similarly studied and criticized would reveal weakness, sin and degradation.

Of the four Gospels, only John’s account attempts to trace our Lord’s genealogy to the heavenly source, and to show us that before He was made flesh He was a spirit being with the Father and a sharer of His glory – a god with the God. But all of the Bible Evangelists clearly state that He was “made flesh.” (John 1:14) He did not remain a spirit being and merely assume flesh as clothing in which to appear to men. However explainable, the life power of the spirit being, the Logos, became the life power of the human being, born of a woman and under the Law, subject to all the conditions and circumstances of the Jews.

Matthew traces Joseph’s genealogy, although the Bible statement is clear that Jesus was not the son of Joseph. Nevertheless, being adopted by him as his son, Jesus might properly inherit through him. Luke shows the genealogy of Mary, through whom our Lord was actually related to our race in the fleshly sense and to the royal family of David, through the line of Nathan. (See Studies in the Scriptures, Volume V, Chapter 6.)

We know that December 25th is not the actual anniversary of the Savior’s birth. It is more likely around the anniversary of the annunciation by the angel Gabriel of His conception, our Lord being born nine months later, or about the first of October. Because His birth, death and resurrection mean so much to the human family, He may be celebrated any day, every day, by all who appreciate what He has done for the human race. With rejoicing hearts, we gladly join the majority of Christian people in celebrating our Lord’s birth in December.

THE DIVINELY ARRANGED TIME

Divine wisdom evidently arranged the world’s affairs in preparation for our Lord’s birth, the time being an auspicious one in several respects. The spirit of world-conquering that began with Nebuchadnezzar’s kingdom had brought the various families or nations of mankind into closer contact with each other, broadening their ideas. This resulted in the transplanting of peoples from one land to another, thus making them more cosmopolitan in their sentiments.

Israel and Judah, transplanted in their captivity to Babylon, became so attached to the new environment there that comparatively few of them availed themselves of the offer of Cyrus to return to their own land. The Jews living among the Gentiles were by no means lost and had not entirely abandoned their hopes in the Abrahamic Covenant nor their faithfulness to the Mosaic Law. However, they were lax in these matters and filled with a love of gain and ease and did not cultivate the spirit of “Israelites indeed.” Nevertheless, they were influential in the nations where they dwelt, bearing witness to the hopes of Israel in the one God and in a coming Messiah, the Son of God, to be the world’s Deliverer.

The triumph for a time of the Greek Empire had produced a highly developed literature – the Greek language had reached its zenith, and was the literary language of the civilized world. The Roman Empire had conquered the world and was at the height of its power. As a result there was a time of universal peace, making it a more favorable time than any before it for the announcement of the Gospel and its spread from nation to nation. Israel itself had probably reached its highest intellectual, moral, and religious development. Additionally, the Scriptures state that “the people were in expectation” of the Messiah’s coming. (Luke 3:15)

It was just at this divinely arranged time that the Roman Emperor, Caesar Augustus, issued his decree regarding the taxing of his worldwide empire. (Luke 2:1) The decree was not merely an assessment of taxes, but rather a census, or enrollment for taxation. Unlike the present custom, every male citizen was then required to report himself to the headquarters of his own family line. It was for this reason that Joseph came to Bethlehem with Mary, his espoused wife and the mother of Jesus. It was their native or family city, for they were both of the house of David (although through different lines), and Bethlehem was “the city of David.” (Luke 2:4-5) Thus by a decree over which they had no control whatever, providence brought Joseph and Mary to the very city most appropriate for the birth of the great heir of David, as had been foretold by the Prophet: “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel.” (Micah 5:2)

Our faith is strengthened when we note how divine providence prepared for our Savior’s birth and the sending forth of the Gospel message. When we realize God’s care in the past over even the smallest details connected with the birth of our Savior, it gives us confidence in the future features of His plan – the fulfilment of all the exceeding great and precious promises centered in He who was born in Bethlehem. As the Apostle Paul stated, God loved us while we were yet sinners by making such careful provision for our redemption, and we may have confidence in His love and in His providential care, that according to His promise all things will work together for good to them that love Him. (Rom. 5:8; Rom. 8:28)

The same decree that brought Joseph and Mary to Bethlehem brought many others of the numerous family of David, and as the inns of that time were comparatively limited, it was not unusual that the inn proper was full when Joseph and Mary arrived. In fact, it was customary then for many travelers to carry with them their own lodging necessities for use in the courtyards connected with the inns. Hence the experiences of Joseph and Mary were by no means remarkable and it is not surprising that a manger became Jesus’ cradle.

In Bethlehem there is today a certain grotto that is claimed to be the stable where Jesus was born. A Catholic church has been erected over this site, and various ceremonies are continually performed there. We feel little sympathy with such ceremonies, believing them to be in the nature of idolatry. The center of our interest is not the place of our Savior’s birth, the manger where He was laid, the ground He trod or His holy mother, although we reverence His life in the flesh and all circum­stances related to it, especially His experiences from the time of His consecration to His death.

Our greater interest is in our risen Lord, the spiritual One, far above manhood, far above angels, principalities and powers and every name that is named – next to the Father, and exalted to His right hand of power. (Eph. 1:20-21) The Apostle voices this sentiment well, saying, “Yea, though we have known Christ after the flesh, yet now henceforth know we him no more.” (2 Cor. 5:16) Our knowledge of Him as the risen and glorified Lord and Savior thoroughly outshines all of our interest in His earthly life, although His earthly life is interesting and profitable to us.

MESSAGE FIRST TO SHEPHERDS

As was the custom at that time, shepherds were with their flocks in the area that night, guarding them against thieves and wild beasts: “And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.” (Luke 2:8) Although the shepherds would not be considered well educated, their occupation doubtless afforded them time for reflection and thought. The shepherd David, honored by God as king of His typical kingdom, was a great poet, and evidently much of his time while shepherding was given to poetry. One of his most beautiful poems portrays God Himself as the Shepherd of His flock – His people. (Psalm 23) The shepherds to whom the Lord sent the first message about His Son made flesh were likely familiar with David’s Psalms and with the Messianic hopes they contained.

The fear engendered in the shepherds at the appearance of an angel is simply and beautifully described: “And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.” (Luke 2:9) All mankind is more or less instinctively afraid of the supernatural: the very thought of being in the presence of holy angels naturally would bring trepidation. This is proper and natural, for most rational people realize their own imperfections and fear falling short if divine justice were to be applied to their own affairs. They seem instinctively to realize their need for divine mercy.

It is understandable that beholding the heavenly visitor frightened the shepherds, but his message was not one of condemnation but of divine mercy: “And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.” (Luke 2:10) Joy no doubt took the place of fear in their hearts as they heard the gracious words, and since that day it has been the same with all who have heard this true Gospel message and have comprehended it.

The angel further explained, showing the basis for the great Gospel message: “For unto you is born this day in the city of David a Saviour, which is Christ the Lord.” (Luke 2:11) The “good tidings of great joy” would come to pass because the Messiah so long looked for in Israel had been born. Not only would Israel be blessed and exalted to honor by this promised seed of Abraham, but also “all the families of the earth” would be blessed. (Gen. 28:14)

Then the angel told the shepherds of the humble conditions of this great King’s birth into the world: “And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.” (Luke 2:12) This was to help them to identify Jesus, but it also refocused their thoughts from the grand results of salvation to its humble beginnings, lest they should be misled in their expectations. As with every part of the Divine Plan, we should not only tell of the future glory and greatness, but we are to tell also of the preceding sacrifice and humiliation, not only of our Savior, but also of His footstep followers.

After the one angel delivered the good tidings of great joy, he was joined by an angelic host in a fitting climax: “And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.” (Luke 2:13-14)

Note the order of the heavenly message. First, there is the grand pronouncement of divine favor and blessing that will ultimately extend to all mankind. Then there is the specific explanation of how all this is to be accomplished – through a Savior, a Deliverer, who will deliver His people from death, the wages of sin, into eternal life and blessing. But as our opening text states, He must first of all save them from their sins. From other Scriptures we see that this salvation from sin signifies not only the payment on our behalf of the penalty for Adamic sin, but it also includes man’s subsequent instruction in righteousness, lifting out of sin all who are willing. (Isa. 26:9)

THE ANGEL’S MESSAGE MISUNDERSTOOD

The understanding of this message by many of God’s people throughout the ages has been false and sad; few have heard it and gladly appreciated it. How remarkable that nearly all of the different churches and their thousands of clergy and hundreds of thousands of Sunday school teachers have united in completely contradicting the message of the angels, a contradiction which not only injures their own minds and hearts, but also robs our dear Savior’s mission of most of its majesty. Further, it thoroughly dishonors and maligns the name of our gracious Heavenly Father by its misrepre­sentation of the salvation He has provided in Christ Jesus.

Some well-meaning but blinded Christians may be surprised and shocked at such a denunciation of the message they are delivering in the name of the gospel. The word “gospel” means “good tidings,” but instead of good tidings of great joy they are proclaiming bad tidings of eternal misery as the divine message and sentence passed on the vast majority of mankind. They likely are wholly unaware of how seriously they misrepresent the divine character and government in the message they spread. They misstate the Gospel, uninten­tionally out of blind­ness, the very blindness mentioned by the Apostle as originating with the great Adversary: “But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them” (2 Cor. 4:3-4)

If all true Christians would study the message of the angel and see the depths of its significance, it would quickly revolutionize their teachings. But as our Lord declared, some of the deep things of the Divine Plan are hidden from many of those wise and prudent in worldly matters and are revealed only to the humble – the “babes.” (Matt. 11:25) Those who have their understanding even partly opened to the lengths and breadths, and heights and depths of God’s love will certainly rejoice that the ignorance of the world in general on this subject cannot continue forever; the opposition of the great Adversary who is blinding them cannot continue forever. “And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.” (Isa. 29:18) Then all will see that the message of the angel was true. All will come to a knowledge of the Truth and have the opportunity for the grace, mercy and peace provided by the ransom-sacrifice of our Lord Jesus.

JESUS MEANS SAVIOR

When we teach of the grace to come to mankind, it should be coupled with the principle of salvation – the Savior was made flesh and His flesh was sacrificed for our sins. The glorified Savior will in due time reign with His Church, uplifting the world of mankind out of ignorance, superstition and general degradation. We should remember that our Lord’s name signifies Savior: “. . . thou shalt call his name Jesus: for he shall save his people from their sins.” (Matt. 1:21)

How strange it is that anyone could refuse to see what the Scriptures plainly state – that God has provided through Christ that every member of the human family will have a full opportunity to relinquish sin, accept righteousness and attain everlasting life under the New Covenant. Further, the Scriptures state that any who will refuse to submit themselves to this righteous arrangement will be utterly destroyed from among the people. (Acts 3:23) None will be allowed to live in sin and opposition to God; God’s dominions will be unblemished. In no other way can there ever be full peace on earth among men. “There is no peace, saith my God, to the wicked.” (Isa. 57:21)

The only solution offered by God for peace is the establishment of His Kingdom, for which our dear Redeemer taught us to pray, “Thy kingdom come. Thy will be done in earth, as it is in heaven.” (Matt. 6:10) That will mean peace in its fullest and most absolute sense. The Scriptural plan will not violate any individual’s will, but will merely offer to all through Christ an opportunity for everlasting blessing and peace. Those who fail to appreciate the divine offer will be cut off in the Second Death.

The shepherds who heard the message of God’s grace manifested their interest by visiting and paying their homage to the Savior. Likewise, each one who has heard of the grace of God with an appreciative heart can do nothing less than to seek the Lord, worshipping Him and serving His cause by sharing the glorious message. Let us each do so, that we may more and more increase in our hearts the joys of the Lord and our appreciation of His grand gospel.

A JOYFUL MESSAGE FOR THE SIN-SICK

There is great force and weight to St. Paul’s statement that the whole creation is groaning and travailing in pain, waiting for Messiah’s Kingdom and its long-promised blessings. (Rom. 8:19-22) Men may reason that there is no personal God, that there is merely a blind god of nature, an evolu­tionary force; nevertheless, deep down in their hearts, most believe there is a God. They almost unconsciously attribute to Him wisdom, justice and power, but few attribute to Him very much love or sympathy for humanity and its frailties.

Ironically, this intuitive knowledge of God is associated with the troubled condition of many human hearts. Deep down, the root of nearly every trouble is sin – disobedience to recognized principles of righteousness – and the fear of retribution and uncertainty as to what form it will take. This is true not only of many Christians, but frequently also true of others who have made no profession of faith.

This troubled heart condition is not always obvious. Sometimes the troubled heart seeks entertainment or sinful pleasure-seeking in an attempt to drown pain and grief. Some seek relief through alcohol or drugs; some resort to suicide. Sometimes the troubled one puts on a show, laughter and jokes masking a troubled heart. We can sympathize with these sorrow-laden hearts; we all walk through “the valley of the shadow of death.” Even if we are relatively untroubled ourselves, we are pained on behalf of others if we have a sympathetic nature.

We sooner or later realize the impotency of human sympathy. In our helplessness, we instinc­tively look to our Creator. In the hour of trouble remarkably few doubt the existence of God. But the heart of man fails when he looks to the Almighty for protection and considers divine justice and realizes his own weaknesses and shortcomings. How could he think that the Almighty would have interest in or care for such a worm of the dust as he feels himself to be? How could divine justice look with sympathy upon his history of selfishness?

“The fear of the Lord is the beginning of wisdom,” is the inspired message. (Prov. 9:10) Many surely experience this beginning of wisdom at some point in their life’s experience. But such fear is only the start of wisdom when it leads the fearful one to greater carefulness of living and to a desire for the Heavenly Father’s approval. Proper fear or reverence for the Almighty acts as a restraint upon sin. It tends to make one more thoughtful, more careful, and wiser.

“LET NOT YOUR HEART BE TROUBLED”

Jesus had a message for those with troubled hearts: “Let not your heart be troubled: ye believe in God, believe also in me.” (John 14:1) Jesus addressed these words to Jews schooled in the divine requirements under the Law given by Moses. They believed in God; they recognized His justice; they desired to be His people. They knew Jesus and had traveled with Him as His disciples. They believed in Him in a general way and largely accepted Him as the promised Messiah, yet they found it difficult to express a fullness of faith.

We can hear Him deliver the same message to us today: You already believe in the Creator and His justice. You already desire to draw near to God. You already know that you are sinners, unworthy of eternal life. You have heard that He has sent His Son into the world as the Redeemer to provide for your recovery. You have heard that this is a manifestation of God’s love and sympathy for you. So now, “Believe also in me.”

The Father knows your heart troubles but He leaves the burden there until you appreciate its weight – until you are ready to cry to Him that you are sin-sick, weary, troubled, and above all, hungering and thirsting for righteousness and wish to be reconciled to Him. He has anticipated your needs, your longings, your necessities and He has already provided the Redeemer, who is mighty to save.

If divine justice is exacting to the last degree, believe that divine love, as represented in the Redeemer sent of God, is equally exhaustless, boundless – sufficient for all your needs. If you accept this divine arrangement through Christ, your heart troubles may be at an end. You will still have troubles of the flesh – weaknesses, aches and pains – but your heart will be joyful and happy in fellowship with the Father, through the Son.

HOW TO GET THE PEACE

Having heard of God and of Jesus and of the invitation to reconciliation, how do you proceed? To whom shall you go to gain the blessed assurance that your sins are forgiven, that you may “go and sin no more?” Which church shall you join? What clergy shall you consult?

We rejoice if you have come to this condition of seeking divine favor because, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” (Matt. 7:7) Continue to seek and to knock and very soon the blessings will be yours, but first, make sure you are seeking the proper blessing. You want forgiveness of past sins and the assurance of divine love and care. You want the Heavenly Shepherd to take you for one of His sheep and look after your interests, both temporal and eternal. If so, you are seeking the very thing that God is pleased to give; many are seeking something else. They seek to maintain some of their own will while doing some of God’s will; they seek some sin and some righteousness. Unless they seek with purity of heart that which God is willing to give, they seek in vain.

None of us can claim God’s gifts on the grounds of justice or merit; all of His gifts are by grace. We cannot keep God’s perfect Law, not because it is too exacting, but because we are in a fallen condition. We were born in sin and “shapen iniquity.” (Psa. 51:5) However strong our will, our flesh is weak. God has made arrangement for this very condition during this Gospel Age. God’s gifts are open for the honest-hearted, the sincere penitents, the ones fully determined for righteousness.

No earthly priest or minister is needed; but as the Master said, go to the Father in secret, in private. (Matt. 6:6) Do not go in your own name or by your own merit, but in the merit of the Redeemer. Go as the Scriptures instruct, claiming Him as your advocate and appealing in His name for the forgiveness provided by divine mercy. “And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” (1 John 2:1) “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” (Heb. 4:16)

In prayer tell your Father that you are sick of sin and desire His righteousness. Tell Him of your appreciation for the glorious qualities of His character and of your desire to be as much like that character as possible. Tell Him that you know you are unworthy of His consideration unless the merit of Jesus is imputed to you, covering your imperfection. Tell Him that by faith you present your all to Him, that the merit of Christ may be imputed to you. Tell Him that you desire to be a living sacrifice – to be faithful unto death to Him, to His message in the Bible, and to the brethren.

Those who follow this course, are no longer heart-troubled. They will have troubles from the world, the flesh and the Adversary, but nonetheless they can rejoice: “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” (Phil. 4:7)

THE SCRIPTURES MISUNDERSTOOD

Billions currently living have in no sense of the word been called by the Lord, and therefore have had no opportunity to answer that call. Considering that this same condition has prevailed for centuries, the hearts of God’s people should be very troubled at the thought that these untold billions would be doomed to eternal torture. This prevailing misunderstanding of Scripture has resulted in a broad rejection of everything related to Christian faith. After all, why would a benevolent creator expose billions to the risk of eternal torture without giving them the slightest opportunity to hear of the only means by which they might be saved from it? As the Apostle said, “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?” (Rom. 10:14)

When we get the correct, Scriptural view, however, we see that the penalty upon those billions is this: “Thou shalt surely die.” (Gen. 2:17) We also see the salvation that God has provided from that penalty: “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.” (Heb. 2:9) We see that there is a due time for the testimony of this salvation to reach the world: “For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time.” (1 Tim. 2:5-6)

The coming blessings will rescue the human race from the condition of sin and death, providing an opportunity for rising out of degradation up to full perfection of nature and all that was lost through Adam’s disobedience. This work of divine grace is to be accomplished for the world during the Messianic Age, when Christ and the Elect Church will constitute God’s Kingdom, with power and great glory for the blessing of the world.

_______________________________

This paper is based on Reprint 2555 and What Pastor Russell Wrote for the Overland Monthly, pages 179-182.

Write to us at: epiphanybiblestudents@gmail.com

NO. 747: GOD’S GLORY IN OUR MINDS AND BODIES

No. 747

“For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” (1 Cor. 6:20)

The assertion of this text seems astounding when applied to any member of the human race. Consider the insignificance of humanity, even at its best, when compared to the greatness, majesty and glory of our Creator. Given that none are righteous and all have sinned and come short of the glory of God, in what way is it possible for any of our race to add to the honor, dignity and glory of the Heavenly Creator? (Rom. 3:10, 23)

Surely all would agree that if we possess the power to glorify the Creator, the duty to do so should be incumbent upon us. We live by His grace, hence all the pleasures which we have received or may yet receive are among the blessings that come down from above. Our very existence and all that we enjoy of sustenance and material comforts, the beauties of nature and the fellowship of family and friends are ours by the provision of our Creator. As the Apostle declares, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.” (Jas. 1:17)

We should all feel the responsibility to make some return to the one who has provided so bountifully for our needs. Even though the conditions of this present time are far from perfect, far from satisfactory to the Lord Himself, He has promised us new conditions, a new heavens and a new earth – new arrangements both of government and society. (Isa. 65:17; 2 Pet. 3:13)

Our opening text, like all the Scriptures, is addressed not to the world in general but to the household of faith. Although spoken specifically to the Church, it also applies to all consecrated believers. Nevertheless, it may be beneficial to consider it first from the standpoint of the world, and afterwards from the standpoint of those to whom it was most specifically addressed. How then can a worldly person (a “natural man” – 1 Cor. 2:14) glorify God in his body? He must start with a measure of faith, believing in God and believing that God rewards those who diligently seek Him, otherwise he would have no incentive to worship or glorify God. This limited knowledge and faith would have an influence upon all of his conduct of life, though not necessarily the same influence that it would have upon others still more enlightened – the household of faith.

Under favorable influences, such a natural man should desire to glorify his Creator in his body and should properly ask in what way he could do so. The answer is that he should use his body in such a way as to develop and preserve its powers, both mental and physical. This means he should take heed to diet, exercise, and the use of his time and talents so that all of these might serve their very best and noblest purposes, in his own interest and in the interests of others. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” (1 Cor. 10:31)

The Lord declares that His work is perfect and that He made man in His own image and likeness. (Deut. 32:4; Gen. 1:26) The present condition of the human race, with all more or less in a fallen state, is the result of debasement through sin and disobedience. (Rom. 5:19) The spirit of a sound mind should tell us that this debasement not only disparages the glory of God but injures ourselves. A sound mind should prompt us to do all in our power to counteract these disadvantages and to restore the equilibrium of our being, thus recovering so far as possible our original condition of human perfection, the perfect human nature exhibited by our Lord Jesus while in the flesh. In our present condition our race is a dishonor to the Creator, “For all have sinned, and come short of the glory of God.” (Rom. 3:23)

“YE CANNOT DO THE THINGS THAT YE WOULD”

Here the natural man finds an insur­mountable barrier. He can will himself to be perfect but he cannot actually be perfect. He can resolve that the words of his mouth and the meditations of his heart will be acceptable to God, but he cannot make them so. He may resolve to glorify God in his body so that whatever he does is to the glory of God, but he finds the cravings of a fallen nature occasionally swerve him from that path, in spite of all his resolutions. He finds that he has inherited a downward tendency which he cannot fully overcome. He cannot do the things that he would. (Gal. 5:17)

He feels his helplessness – what must he do? He should cry to the Lord in prayer, telling Him of his desires to glorify Him and of his realization of his own weakness and insufficiency and generally imperfect condition. To those who take this course, who “hunger and thirst after righteousness,” who “seek” and “knock” desiring to do the divine will, the way will be opened, as the Scriptures promise. (Matt. 5:6; Matt. 7:7) To these the Lord will point out the great Redeemer, who is the Way, the Truth, the Life. To that natural man will come the knowledge that God, taking pity on our fallen state and knowing that we cannot recover ourselves, has provided a Savior and a great one, able to save to the uttermost all who come unto the Father through Him. (Heb. 7:25)

To those that seek, the revelation will be opened that Jesus left the heavenly glory, was made flesh and gave Himself a ransom for Adam and his race. They can thus see that by providing a redemption price for Adam’s sin, God can be just and yet cover the unintentional blemishes of all that come unto Him through the merit of this sacrifice. In this way, God can count them as though they were perfect, reckoning according to their intentions and not according to their actions. How wonderful, how gracious is this arrangement, designated by the Scriptures as justification by faith: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” (Rom. 5:1) Oh that all could grasp even this primary feature of the Divine Plan and receive the great blessing which accompanies it!

THE PATH OF THE JUSTIFIED

Having peace with God as the Apostle declares, the natural man, once justified, determines anew that he will glorify God in his body. He strives anew to live a godly life, rejoicing that the Lord is willing through Christ to accept his good intentions and best efforts in place of perfection. Nevertheless, before long he meets with serious difficulty. He still cannot do the things that he would; he has the will, but actual performance is the difficulty: “For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.” (Rom. 7:18)

He feels appalled at the tide of indifference, carelessness, superstition, folly, sin, and injustice all around him. He wonders why he ever undertook to walk in the ways of righteousness and to glorify God. His attempt to do so has put him in opposition to almost every person and arrangement of the present time. Heartsick, he stops to survey the situation, to determine whether he will go on or whether he will swerve and bend to some extent to keep himself more in touch with those who have less noble standards and ambitions.

Will he go on in his endeavor to glorify God in his body or will he turn aside and yield to sin in greater or lesser degree? He is at a turning point. He needs counsel, he needs assistance, and it is the Lord’s time to bring it to him. At this very juncture the Lord shows this faith-justified natural man that it is impossible for him to go on alone, by his own strength. Doing so will surely mean failure. The Lord offers him divine aid and assistance, but with one condition: full surrender – full conse­cration of mind, body, time, talent, and influence – everything, to the Lord’s care.

Here is his great struggle. Will he become a disciple of Christ, a follower of the Lamb, or will he stand on his own? Deciding on the latter course is a great mistake. To illustrate the results to be expected from this choice, the Lord gave a parable in which a man had a demon cast out of him, leaving his heart “swept and garnished.” However, rather than allowing the Lord to fill the place in his heart, he attempted to stand on his own, saying, “I will return unto my house whence I came out.” As a result, he was assaulted by seven other demons more wicked than the first. (Luke 11:24-26)

For the faith-justified natural man, acceptance of the proffered assistance of the great Redeemer is the only hope for going forward with his good intention to glorify God. The Redeemer does not force nor even urge this course, but counsels him to sit down first and consider the cost. (Luke 14:28)

If he has sufficient love for righteousness, love for truth, love for honorable and noble principles of life, he will desire to glorify his Creator by following the paths of righteousness. After complete consideration, he will determine that duty calls him to a full self-surrender. By this time, love for the Redeemer should be a powerful factor in his mind. As the Apostle states, he should realize that he is not his own but that he is “bought with a price” – the precious blood of Christ. If the man has the proper character, of the kind the Lord has been seeking during this Gospel Age, these considerations of duty and of love will decide the matter.

AFFECTIONS SET ABOVE

What could be more rational than the laying of all one’s time, talent, influence, property, etc., at the feet of the Lord, with a desire to use all of these in glorifying God? After coming to a knowledge of the grace of God in Christ, who could doubt His loving kindness, His tender mercies? Who could doubt that He would abundantly reward anyone thus coming to God in consecration, granting him, according to the Savior’s promise, a hundred fold more in this present time and everlasting life in the world to come?

When our hypothetical faith-justified believer makes his consecration, giving all to the Lord, we assume the Heavenly Father accepts the sacrifice and grants the blessing of a share in the Holy Spirit. The result is the gradual opening of the eyes of understanding, the gradual attainment of the spirit of a sound mind with respect to all the affairs of life, the gradual transformation of character, particularly in those features which were most defective.

He now begins to understand what the Apostle meant when he wrote, “Set your affection on things above, not on things on the earth.” (Col. 3:2) The things of earth are all blemished, and, like a faded flower, they have lost their beauty and attractiveness to those who have a knowledge and appreciation of the fresher and better glories that are beyond. He now has the eye of faith, enlightened by the Word, illumined by the Holy Spirit, and can see things that before were not discernible.

All the divine promises from the lips of Jesus, the Apostles and the Prophets are now luminous, giving light upon the pathway and enabling the eye of faith to see the Kingdom glories even as we may see the sun through an obscure or smoked lens. Now he is not alone, for he has the companionship of He who promised, “I will never leave thee, nor forsake thee;” and “I am with you alway, even unto the end of the world [age];” and again, “I will come again, and receive you unto myself; that where I am, there ye may be also.” (Heb. 13:5; Matt. 28:20; John 14:3)

To those consecrated to the divine will, the presence and providential care of the Lord brings peace and joy which the world cannot know – which the natural man, even though justified by faith, cannot appreciate: “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” (1 Cor. 2:14) The more of the new mind the consecrated enjoy, the more they are taught of God by His Spirit through His Word, the better they will comprehend the fact that they not only owe the Lord a debt of gratitude for their natural life and earthly blessings, but additionally, they now owe Him a still greater debt on account of their redemption through the precious blood.

The words of the Lord and the Apostles indicate clearly that the consecrated should have a different view respecting their bodies than they formerly had. They should still consider it proper to care for and use their bodies to the Lord’s glory, but they should realize that their consecration to the Lord means something much more. It means their mortal bodies are to be surrendered unto death as the words of the Apostle state: “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)

The central thought of sacrifice is the free surrender or giving up of the thing sacrificed. While it might not be improper for the unconsecrated to think of preserving their life and earthly interests, those fully consecrated to walk in the Master’s footsteps put themselves under new conditions, which would hinder them from merely preserving their mortal bodies and conserving their best protective interests. They are to esteem that their time, talents, influence and wealth are not their own but are consecrated, given over, devoted to the Lord and to His service.

The sacrifice of these things means their spending, not their hoarding; whoever therefore has taken this position and rightly understands what he has done should see clearly that it is his business according to his vows to the Lord, to lay down his life in the service of the Lord, the Truth, and the brethren, by deeds great or small, as the Lord may grant opportunity.

This sacrifice includes money also, because it relates to the flesh, which is consecrated. The property of the consecrated is no longer theirs, but the Lord’s; it is not to be foolishly wasted or thrown away, but it is not to be hoarded either. Their duty is to sacrifice it, use it, to spend it according to their best judgment as to what would be pleasing to the Lord and honoring to His name.

We might think that the world would recognize these consecrated ones and their devotion to the Lord, rewarding them with great honor, but not so. The world did not know the Master, did not discern His spirit, and did not appreciate His sacrifice when it was being made. For the same reasons the world cannot appreciate the motives and devotion of those who follow in His footsteps. In the world’s estimation, those taking this step of sacrifice will deserve criticism and disdain, and they will be counted as “fools for Christ’s sake.” (1 Cor. 4:10; Rom. 8:36)

GLORIFYING GOD IN THE MILLENNIUM

Facts as well as the declarations of Scripture show that God is not glorified in our depraved race, but the very reverse – He is dishonored. However, the picture of the future presented to us by the Prophet is a grandly inspiring one: “They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” (Isa. 11:9)

This of course will be at the close of the Millennium, not at the beginning of it. During the glorious reign of Jesus and the Church, His joint-heirs in the Kingdom, the work of Restitution will go forward with nothing to oppose it. The power of God’s arm will be manifested throughout the great Mediator’s Kingdom, putting down all insubor­dination and every enemy to righteousness. All who will accept the divine favor will be lifted from the tomb and from the weakness, sickness and frailty of our present fallen condition. If willing, they will be lifted back to that perfect estate from which all fell in the person of father Adam.

It is for this reason that the Apostle Peter urged: “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: 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 3:19-21)

The Scriptures assure us that none will gain the Restitution privileges of perfection and eternal life against their will. God seeks only those who worship Him in spirit and in truth. (John 4:23) Nevertheless, we are assured that obstacles to repentance and conversion will be removed. Satan will be bound so as not to deceive the people during the thousand years of the Millennial Kingdom. (Rev. 20:1-3) Christ in glory will be the great Physician who will heal the wounds caused by sin and death. Those willing to obey the great Redeemer will not only be recovered from the tomb, but also from the dying process with its accompanying pain and sorrow. (Rev. 21:4)

The Apostle Paul declared that God will have all men to come to a knowledge of the Truth. (1 Tim. 2:4) This is our guarantee that the prophetic picture of the Millennial Age has not been exaggerated. Another picture of the conditions of the world at the close of the Millennium is given in the Lord’s last message to the Church: “Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.” (Rev. 15:3-4)

The ways of the Lord are still obscure to the world, but the happy day is coming when the entire plan of God will be manifested to all. Only a few have yet been granted an appreciation of the deep things of God, but those who are the Lord’s now may see, understand and appreciate things to come. Through faith they now have a share in the glories of that coming Kingdom and are enabled to glorify God in their bodies by using them to His glory and praise.

THE PRAYER OF THE PSALMIST

The Psalmist gave us a prayer that is appropriate to all the Lord’s people: “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer.” (Psa. 19:14)

To a rational person, a virtuous, well-adjusted, and disciplined character is beautiful and an undisciplined, selfish, unjust, unkind, and violent-tempered character is repellent. The first evokes pleasure and admiration; the latter evokes pain. If men, who have lost much of the original image of God, can generally appreciate virtue and abhor the lack of it, how must a pure and holy God view the matter?

Those who have no personal acquaintance with God give no special thought to how they appear in His sight; but those who love Him and value His approval should carefully study to conform their conduct to His pure and holy mind. All the justified and consecrated are acceptable to God through Christ, whose robe of righteousness amply covers us despite our inherited short-comings and weaknesses; however, we are acceptable to God only to the extent we earnestly strive for the standard of perfection.

The above prayer of the Psalmist should constantly be in the minds of God’s consecrated children. But how may the difficult task of subduing the inherent depravity be accomplished? For some it is hard to control a hasty or violent temper and for others it is difficult to bridle a gossiping tongue. It is hard for some to be strictly just in dealings with fellow-men. There are a host of inherent weaknesses which we must strive against to be acceptable with God. The thoughts of our hearts are not manifest to fellow-men until we express them in words or actions; but even the thoughts and intentions of the heart are open and manifest to God.

The Psalmist gives us the secret of a pure and noble life, acceptable to God: “I will meditate in thy precepts, and have respect unto thy ways. I will delight myself in thy statutes: I will not forget thy word.” (Psa. 119:15-16) Such a life cannot be attained merely by prayers and righteous resolutions. It also requires careful, painstaking attention and systematic and diligent effort at self-cultivation. It requires the vigilant weeding out of evil thoughts, and the constant cultivation of pure, benevolent and noble thoughts. These efforts are not to be made by the standard of our own imperfect judgment, but according to the standard of God’s Word. This standard is eloquently commended to us by the Psalmist:

“The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honey­comb. Moreover by them is thy servant warned: and in keeping of them there is great reward. Who can understand his errors? cleanse thou me from secret faults.” (Psa. 19:7-12)

If we take heed to our ways according to God’s law, it will turn us from the path of sin to the path of righteousness. For the meek and teachable (the “simple”), the Lord’s instructions clearly point out the ways of righteousness. The “fear of the Lord” is not a slavish fear, but a noble reverential fear, begotten of love – a fear of falling short of His righteous approval. The law and the testimony of the Lord warn of the snares of the adversary, and everything which might discourage or hinder our growth in grace. Without the standard of God’s law we cannot see our “secret faults” – we cannot rightly judge ourselves. When we measure ourselves by God’s standard, we can detect and deplore our shortcomings, supplementing our efforts by our prayers to “cleanse thou me.”

There is still another part of this prayer that reads: “Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.” (Psa. 19:13) What are “presumptuous sins?” To presume means to take for granted without authority or proof. A presumptuous sin would therefore be taking for granted and asserting as truth something which God has not revealed, or perverting something He has revealed. Holding to any doctrine, merely on the grounds of fallible human reason and without divine authority would therefore be a presumptuous sin. An example of such a sin would be maligning the divine character by boldly teaching the blasphemous doctrine of eternal torment in direct contradiction of the Scriptures.

There are many other sins of the same character of greater and lesser degree, but the words here seem to refer directly to the danger of drifting into some particular error – the “great transgression.” Evidently this is the “sin unto death” referred to by the Apostles. (1 John 5:16; Heb. 6:4-6; Heb. 10:26-31) This sin presumes upon the love of God to bring us salvation, then willfully refuses it through the channel which He appointed – the precious blood of Christ, shed for our redemption.

Let us beware of the slightest tendency toward pride and self-will and the disposition to be wise beyond what is written in God’s Word, taking for granted what God does not clearly promise. If we watch and strive against the very beginning of that proud and haughty spirit which surely presages a fall, we will be “innocent from the great transgression.”

If we make the Word of God the theme of our constant meditation, its principles will soon be assimilated and become part of our mental makeup, making our characters more beautiful and commendable both to God and to our fellow men: “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper.” (Psa. 1:1-3)

These verses are foremost a picture of the perfect man, Christ Jesus, but they apply secondarily to those imperfect men and women who, being justified by faith in Christ, are walking in their Master’s footsteps. They are right at heart, even though sometimes imperfect through the weaknesses of their flesh. Fed by the river of God’s grace and truth, they are always fresh and joyous and fruitful. If we have this habit of mind, the acts of life will naturally conform. It will make happier homes; it will sweeten the temper, soften the voice, dignify the language, cultivate the manners, ennoble the sentiments and lend its grace to every aspect of life. It will bring in the principle of love and cast out the discordant elements of selfishness.

While the heights of perfection cannot be reached so long as we still have these imperfect bodies, there should be in every child of God a very perceptible and continuous growth in grace, and each step gained should be considered but the stepping stone to higher attainments. If there is no perceptible growth into the likeness of God, or if there is a backward tendency, or a listless stand-still, there is cause for alarm. Let us constantly keep before our eyes the model which the Lord Jesus set for our example – that model of the complete fulfilment of the will of God, in which the whole law was kept blamelessly. Let us follow His steps of righteousness and self-sacrifice as nearly as a full measure of loving zeal and faithfulness and loyalty to God will enable us to do, and we shall have a blessed sense of the divine approval now and the glorious reward of divine favor in due time.

_______________________________

This paper is based on Harvest Gleanings, Volume II, pages 448-452 and Reprint 1295.

Write to us at: epiphanybiblestudents@gmail.com

NO. 746: MAN ASKS AND GOD ANSWERS - PART THREE

No. 746

Sin’s Penalty. The Two Hells.

“But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” (Rom. 6:22-23)

SIN’S PENALTY

What is the penalty of sin?

“But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.” (Gen. 2:17)

“Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned . . . For if through the offence of one many be dead . . . by one man’s offence death reigned by one . . .” (Rom. 5:12, 15, 17)  

“Know ye not, that to whom ye yield your­selves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? . . . for the end of those things is death. . . . For the wages of sin is death.” (Rom. 6:16, 21, 23)

“For since by man came death . . . For as in Adam all die . . . The sting of death is sin.” (1 Cor. 15:21-22, 56)

“Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.” (Jas. 1:15)

Does the soul die?

“Their soul [Hebrew nephesh] dieth in youth, and their life is among the unclean.” (Job 36:14, Darby)

“For thou hast delivered my soul from death.” (Psa. 56:13; Psa. 116:8)

“He . . . spared not their soul from death . . .” (Psa. 78:50)

“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 hath poured out his soul unto death.” (Isa. 53:10, 12)

“Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.” (Ezek. 18:4)

“Then saith he unto them, My soul is exceeding sorrowful, even unto death.” (Matt. 26:38)

“Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death . . .” (Jas. 5:20)

Is the death penalty a form of life?

“See, I have set before thee this day life and good, and death and evil . . . I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live.” (Deut. 30:15, 19)

 “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” (Rom. 5:21)

“For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” (Rom. 6:23)

“For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” (Rom. 8:13)

Is the soul’s existence conditional or unconditional?

“For the kingdom is the Lord’s . . . and none can keep alive his own soul.” (Psa. 22:28-29)

“O Lord, thou hast brought up my soul from the grave: thou hast kept me alive . . .” (Psa. 30:3)

“Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy; To deliver their soul from death, and to keep them alive in famine.” (Psa. 33:18-19)

“Incline your ear, and come unto me: hear, and your soul shall live.” (Isa. 55:3)

“Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.” (Ezek. 18:27)

What does death as sin’s penalty mean?

(1) Cutting off: “Whosoever . . . goeth unto the holy things . . . having his uncleanness upon him, that soul shall be cut off from my presence.” (Lev. 22:3) “But the soul that doeth ought presumptuously . . . the same reproacheth the Lord; and that soul shall be cut off from among his people.” (Num. 15:30) “For evildoers shall be cut off . . . they that be cursed of him shall be cut off.   . . . the wicked are cut off . . .” (Psa. 37:9, 22, 34)

(2) Perishing: “By the blast of God they perish . . .” (Job 4:9) “My brethren have dealt deceitfully . . . they go to nothing, and perish.” (Job 6:15, 18) “But the wicked shall perish . . .” (Psa. 37:20) “For, lo, they that are far from thee shall perish.” (Psa. 73:27) “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16)

(3) Devouring: “If ye be willing and obedient, ye shall eat the good of the land: But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it.” (Isa. 1:19-20) “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” (Heb. 10:26-27)

(4) Consuming: “But . . . the enemies of the Lord shall be as the fat of lambs . . . into smoke shall they consume away.” (Psa. 37:20) “Let the sinners be consumed out of the earth . . .” (Psa. 104:35) “And . . . they that forsake the Lord shall be consumed.” (Isa. 1:28) “By . . . the breath of his nostrils are they consumed.” (Job 4:9) “For our God is a consuming fire.” (Heb. 12:29)

(5) Destruction: “Is not destruction to the wicked?” (Job 31:3) “Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.” (Psa. 9:5) “But the transgressors shall be destroyed together: the end of the wicked shall be cut off.” (Psa. 37:38) “The Lord preserveth all them that love him: but all the wicked will he destroy.” (Psa. 145:20) “And the destruction of the transgressors and of the sinners shall be together . . .” (Isa. 1:28) “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.” (Matt. 10:28) “And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.” (Acts 3:23) “If any man defile the temple of God, him shall God destroy.” (1 Cor. 3:17) “Who shall be punished with everlasting destruction . . .” (2 Thess. 1:9) “But there were false prophets also among the people, even as there shall be false teachers among you . . . even denying the Lord that bought them, and bring upon themselves swift destruction. . . . But these, as natural brute beasts, made to be taken and destroyed . . . shall utterly perish in their own corruption.” (2 Pet. 2:1, 12)

(6) Extinction: “As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no more.” (Job 7:9) “For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. . . . I have seen the wicked in great power, and spreading himself like a green bay tree. Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found.” (Psa. 37:10, 35-36) “Nevertheless man being in honour abideth not: he is like the beasts that perish.” (Psa. 49:12) “Let . . . the wicked be no more.” (Psa. 104:35) “. . . they shall be as though they had not been.” (Obad. 16)

What does Christ’s death as our ransom prove sin’s penalty to be?

“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. . . . thou shalt make his soul an offering for sin . . . he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.” (Isa. 53:5, 8, 10, 12)

“Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” (Matt. 20:28)

“But for us also . . . if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification.” (Rom. 4:24-25)

“For when we were yet without strength, in due time Christ died for the ungodly. . . . But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. . . . when we were enemies, we were reconciled to God by the death of his Son . . .” (Rom. 5:6, 8, 10)

“For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures.” (1 Cor. 15:3)

“For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead.” (2 Cor. 5:14)

“But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.”          (Heb. 2:9)

“For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.” (1 Pet. 3:18)

What can save us from sin’s penalty?

(1) Repentance: “And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.” (Luke 24:47) “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.” (Acts 3:19) “Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” (Acts 5:31)

(2) Faith: “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. . . . He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.” (John 3:14-15, 18) “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” (John 5:24) “Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live.” (John 11:25) “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.” (Acts 10:43) “Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” (Acts 13:38-39)

THE TWO HELLS

Where does the Bible teach two hells?

“And death and [1] Hades were cast into [2] the lake of fire. This is the second death, even the lake of fire.” (Rev. 20:14, ASV)

What does the New Testament call the two hells?

(1) Hades: “And the sea gave up the dead which were in it; and death and hell [Greek Hades] delivered up the dead which were in them.” (Rev. 20:13)

(2) Gehenna: “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell [Greek Gehenna]?” (Matt. 23:33) (Gehenna, or the valley of Hinnom, was where the refuse of Jerusalem was cast out and burned.)

What does the Old Testament call both hells?

(1) Sheol (the first): “For thou wilt not leave my soul in hell [Hebrew Sheol]; neither wilt thou suffer thine Holy One to see corruption.” (Psa. 16:10)

(2) Sheol (the second): “As the cloud is consumed and vanisheth away: so he that goeth down to the grave [Sheol] shall come up no more.” (Job 7:9)

Who goes to the first Sheol (Hades)?

(1) The evil: “Let death seize upon them, and let them go down quick into hell [Sheol]: for wickedness is in their dwellings, and among them.” (Psa. 55:15) “Let me not be ashamed O Lord; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave [Sheol].” (Psa. 31:17)

(2) The good: “For I [Jacob] will go down into the grave [Sheol] unto my son mourning.” (Gen. 37:35) “Oh, that thou wouldest hide me [Job] in the grave [Sheol], that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!” (Job 14:13) “For thou wilt not leave my [Jesus’] soul in hell [Sheol].” (Psa. 16:10 – compare Acts 2:27-31)

 What puts people in the first Sheol (Hades)?

(1) Sin: “O death, where is thy sting? O grave [Hades], where is thy victory? The sting of death is sin.” (1 Cor. 15:55-56)

(2) Death: The sorrows of hell [Sheol] compassed me about: the snares of death prevented me.” (Psa. 18:5)

(3) Trouble: “For my soul is full of troubles: and my life draweth nigh unto the grave [Sheol].” (Psa. 88:3)

(4) Pain: “The sorrows of death compassed me, and the pains of hell [Sheol] gat hold upon me: I found trouble and sorrow.” (Psa. 116:3)

When do people enter the first Sheol (Hades) and when do they leave?

They enter at death: “They shall go down to the bars of the pit [Sheol], when our rest together is in the dust.” (Job 17:16) “They spend their days in wealth, and in a moment go down to the grave [Sheol].” (Job 21:13) “Her house is the way to hell [Sheol], going down to the chambers of death.” (Prov. 7:27)

They leave at the awakening of the dead: “So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep. O that thou wouldest hide me in the grave [Sheol], that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!” (Job 14:12-13) “He seeing this before spake of the resurrection of Christ, that his soul was not left in hell [Hades], neither his flesh did see corruption.” (Acts 2:31) “And I saw the dead, small and great, stand before God . . . And the sea gave up the dead which were in it; and death and hell [Hades] delivered up the dead which were in them.” (Rev. 20:12-13)

Is there life or consciousness in the first Sheol (Hades)?

There is no life: “The Lord killeth, and maketh alive: he bringeth down to the grave [Sheol], and bringeth up.” (1 Sam. 2:6) “O Lord, thou hast brought up my soul from the grave [Sheol]: thou hast kept me alive, that I should not go down to the pit.” (Psa. 30:3) “What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave [Sheol]?” (Psa. 89:48) “Her feet go down to death; her steps take hold on hell [Sheol].” (Prov. 5:5) “And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell [Hades] followed with him.” (Rev. 6:8)

There is no consciousness: “For in death there is no remembrance of thee: in the grave [Sheol] who shall give thee thanks?” (Psa. 6:5) “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave [Sheol], whither thou goest.” (Eccl. 9:10) “For the grave [Sheol] 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. 38:18-19)

Is there other scriptural proof of this unconscious state?

Scriptures that teach it plainly: “His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.” (Job 14:21) “The dead praise not the Lord, neither any that go down into silence.” (Psa. 115:17) “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” (Psa. 146:4) “For the living know that they shall die: but the dead know not any thing . . . Also their love, and their hatred, and their envy, is now perished.” (Eccl. 9:5-6)

Scriptures that show it figuratively: “And many of them that sleep in the dust of the earth shall awake . . .” (Dan. 12:2) “Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead.” (John 11:11-14) “And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. And Saul was consenting unto his death.” (Acts 7:60, 8:1) “And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. . . . But now is Christ risen from the dead, and become the firstfruits of them that slept.” (1 Cor. 15:17-18, 20)

Will the first Sheol (Hades) be destroyed?

“But God will redeem my soul from the power of the grave [Sheol].” (Psa. 49:15)

“I will ransom them from the power of the grave [Sheol]; I will redeem them from death: O death, I will be thy plagues; O grave [Sheol], I will be thy destruction.” (Hos. 13:14)

“And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell [Hades] shall not prevail against it.” (Matt. 16:18)

“So . . . then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave [Hades], where is thy victory?” (1 Cor. 15:54-55)

“I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death.” (Rev. 1:18)

“And death and hell [Hades] were cast into the lake of fire.” (Rev. 20:14)

How is Gehenna, the second hell, symbolized in the book of Revelation? What is Gehenna?

Gehenna is symbolized by a lake of fire: “And the beast was taken, and with him the false prophet . . . These both were cast alive into a lake of fire burning with brimstone.” (Rev. 19:20) “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are . . . And death and hell [Hades] were cast into the lake of fire.” (Rev. 20:10, 14)

Gehenna is the Second Death: “And death and hell [Hades] were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.” (Rev. 20:14-15) “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.” (Rev. 21:8)

What is the fate of all cast into Gehenna?

(1) The devil: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil.” (Heb. 2:14) “He shall . . . break in pieces the oppressor.” (Psa. 72:4) “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.” (Isa. 27:1)

(2) The beast: “And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” (2 Thess. 2:8)

(3) The false prophet: “Associate yourselves, O ye people, and ye shall be broken in pieces . . . Take counsel together, and it shall come to nought; speak the word, and it shall not stand . . . Say ye not, A confederacy, to all them to whom this people shall say, A confederacy.” (Isa. 8:9-10, 12)

(4) Death: “The last enemy that shall be destroyed is death.” (1 Cor. 15:26) “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” (Rev. 21:4)

(5) The first Sheol (Hades): “O grave [Sheol], I will be thy destruction.” (Hos. 13:14) “O death, where is thy sting? O grave [Hades], where is thy victory?” (1 Cor. 15:55)

(6) Incorrigible sinners: “Is not destruction to the wicked?” (Job 31:3) “Thou hast rebuked the heathen, thou has destroyed the wicked, thou hast put out their name for ever and ever.” (Psa. 9:5) “But the transgressors shall be destroyed together: the end of the wicked shall be cut off.” (Psa. 37:38) “When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever.” (Psa. 92:7) “The Lord preserveth all them that love him: but all the wicked will he destroy.” (Psa. 145:20) “And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be consumed.” (Isa. 1:28) “And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.” (Acts 3:23) “If any man defile the temple of God, him shall God destroy.” (1 Cor. 3:17) “. . . they are the enemies of the cross of Christ: Whose end is destruction . . .” (Phil. 3:18-19) “In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction . . .” (2 Thess. 1:8-9) “But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption.” (2 Pet. 2:12)

What is the primary definition of the Greek “basanos,” translated “torment” in Revelation?

(1) To test (as testing metals by the touchstone): “If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented [tested] with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment [testing] ascendeth up for ever and ever.” (Rev. 14:9-11)

(2) To examine: “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented [examined] day and night for ever and ever.” (Rev. 20:10 – Compare to Isa. 14:15-20)

Literal Jerusalem destroyed its refuse in literal Gehenna. What will New Jerusalem do with its figurative refuse?

Cast it out: “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.” (Rev. 22:14-15)

Destroy it: “But I say unto you . . . whosoever shall say, Thou fool, shall be in danger of hell [Gehenna] fire.” (Matt. 5:22) “And . . . fear him which is able to destroy both soul and body in hell [Gehenna].” (Matt. 10:28) “And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell [Gehenna], into the fire that never shall be quenched . . . And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell [Gehenna], into the fire that never shall be quenched . . . And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell [Gehenna] fire: Where their worm [destruction] dieth not, and the fire [destruction] is not quenched.” (Mark 9:43, 45, 47-48)

If the sheep and goats of Matt. 25:31-46 are not literal but figurative, what should we conclude about the fire of this parable?

The fire represents punishment: “Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.” (Matt. 25:41)

The punishment is everlasting: “And these shall go away into everlasting punishment: but the righteous into life eternal.” (Matt. 25:46)

The punishment is death, the cutting off from life: “For evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. . . . the seed of the wicked shall be cut off.” (Psa. 37:9-10, 28) “Who shall be punished with everlasting destruction from the presence of the Lord . . .” (2 Thess. 1:9)

What are some Old Testament references to Gehenna, the Second Death?

“The wicked shall be turned back [Hebrew shuwb – to return or turn back] unto Sheol, Even all the nations that forget God.” (Psa. 9:17, ASV)

“To the wise the way of life goeth upward, That he may depart from Sheol beneath.” (Prov. 15:24, ASV)

“Thou shalt beat him with the rod, and shalt deliver his soul from hell [Sheol].” (Prov. 23:14)

“Yet thou [Lucifer] shalt be brought down to hell [Sheol], to the sides of the pit.” (Isa. 14:15)

Will any be recovered from the Second Death?

“As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no more.” (Job 7:9)

 “And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm [destruction] shall not die, neither shall their fire [destruction] be quenched.” (Isa. 66:24)

“He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.” (Prov. 29:1)

_______________________________

Taken from Epiphany Studies in the Scriptures, Volume 17, pages 450-460 and 467-471. Edited for clarity and length.

Write to us at: epiphanybiblestudents@gmail.com