NO. 789: REJOICE IN TRIBULATION

No. 789

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

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

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

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

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

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

PAUL AND SILAS IMPRISIONED

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

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

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

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

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

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

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

SECURING JUSTICE

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

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

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

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

THE EPISTLE TO THE PHILIPPIANS

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

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

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

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

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

REJOICE ALWAYS

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

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

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

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

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

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

THE GRAND SUMMATION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Based on Reprints 3122 and 3127.)

Write to us at: epiphanybiblestudents@gmail.com

NO. 788: THE MELCHIZEDEK PRIESTHOOD

No. 788

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

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

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

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

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

“AFTER THE ORDER OF MELCHIZEDEK”

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

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

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

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

PURPOSE OF A NEW PRIESTHOOD

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

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

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

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

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

A HIGHER PRIESTHOOD

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

This sacrificing of Jesus and His followers is not a part of the Melchizedek type. However, the Apostle shows us the connection between Jesus, who suffered in the flesh, and Christ, the glorified kingly priest beyond the veil: “Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him; Called of God an high priest after the order of Melchizedek.” (Heb. 5:7-10)

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

The Apostle showed that both the Aaronic Priesthood and the Melchizedek Priesthood are of divine appointment. Aaron was called of God to be the head of the Aaronic Priesthood, and likewise Christ was called of the Father to become the High Priest of the Melchizedek Order: “And no man taketh this honor unto himself, but he that is called of God, as was Aaron. So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. As he saith also in another place, Thou art a priest for ever after the order of Melchizedek.” (Heb. 5:4-5)

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

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

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

WITHOUT FATHER OR MOTHER

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

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

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

THE BETTER SACRIFICES

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

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

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

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

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

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

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

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

THREE AGES, THREE MESSAGES

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

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

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

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

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

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

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

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

__________________________________________________

QUESTIONS OF GENERAL INTEREST

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

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

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

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

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

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

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

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

Write to us at: epiphanybiblestudents@gmail.com

NO. 787: “I LAY IT DOWN OF MYSELF”

No. 787

Some Thoughts for the Memorial

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

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

_______________________________

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

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

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

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

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

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

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

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

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

________________________________________________________

WHO MAY PARTAKE?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Excerpt from Reprint 2272 with pertinent additions.)

________________________________________________________

WAS IT NOT NECESSARY?

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

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

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

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

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

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

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

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

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

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

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

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

ANOTHER NECESSARY FEATURE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. . . . for he was cut off out of the land of the living: for the transgression of my people was he stricken.” (Isa. 53:5, 8) He was not wounded and cut off for His own transgressions, but for ours, and our peace with God was made by the things He suffered.

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

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

(Based on Reprint 4160.)

Write to us at: epiphanybiblestudents@gmail.com

NO. 786: PSEUDO-APOSTLES OF THE PRESENT DAY

No. 786

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

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

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

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

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

HOW THE PEOPLE BECAME DEPENDENT ON THE CLERGY

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

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

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

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

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

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

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

BIBLE RESTORED AFTER 1200 YEARS

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

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

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

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

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

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

DRUNK WITH THE WINE OF BABYLON

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

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

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

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

WITH GREATER LIGHT CAME FURTHER SATANIC DEVICES

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

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

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

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

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

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

MODERN HYPOCRISY AND LUKEWARMNESS

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

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

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

MAN’S EXTREMITY IS GOD’S OPPORTUNITY

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

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

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

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

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

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

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

Write to us at: epiphanybiblestudents@gmail.com

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

NO. 785: THE WISDOM FROM ABOVE

No. 785

“Wisdom is the principal thing; therefore get wisdom.” (Prov. 4:7)

Even the best-intentioned people find they tend to slip under the pressure of their own weaknesses and the temptations that surround mankind. Experience has also shown us that we all need to frequently assess whether or not we are making progress or regressing. Accordingly, we advise all consecrated Christians to make a daily assessment of each day’s progress as well as a weekly examination of their accounts with the Lord. They can then make new resolutions and put them into practice to the extent of their ability.

In addition to these frequent self-examinations, we believe that both Christians and non-Christians alike would benefit by making a thorough assessment of the past year’s progress at the beginning of each New Year. Businesses keep daily, monthly, and quarterly accounts of their profits and losses, but they also make a more thorough accounting at the close of each year. In like manner, the Lord’s people should take advantage of the closing of one year and the opening of another to balance their spiritual accounts, to ascertain the exact amount of their spiritual gains. We sincerely hope none will find they have suffered a spiritual loss, but whether the accounting shows a gain or a loss, it will be to our advantage to know exactly where we stand.

Just as a business makes an accounting for the purpose of improving future operations and profits, the Lord’s people should use their personal accounting as a means of correcting any short­comings of character or conduct in the coming year. Those who are the Lord’s in Christ Jesus should never feel absolute discourage­ment, no matter how poor their past performance, unless it is the result of willful wrong-doing or willful neglect of opportunities to do good and to grow in grace and knowledge.

We hope that in looking back over the past year none of us will find ourselves guilty of willful shortcomings. If we find that our failures were the result of a lack of courage or character, we may well feel disappointed, but we can resolve that in the future we will strive to add fortitude to our faith. The sacrifice of the great Mediator is the basis of our reconciliation with the Father and the forgiveness of all our sins. If we go to Him and acknowledging our frailties, we can obtain mercy and find grace to help for future times of need. (Heb. 4:16)

None who are in the right attitude of mind and heart will ever be perfectly satisfied with what they attained in the prior year. However good our intentions may have been, we see in ourselves much that is not to our own liking. However pure, noble, just, and true our motives, we are members of the fallen human race and we have the treasure of the new mind and heart in earthen vessels which are imperfect. We may be sure, therefore, we are far from the standard of perfection set before us in the Scriptures.

But if the eyes of our understanding are open, we will discern the divine character more clearly, while also discerning our own blemishes more clearly. The eye of faith sees that a fair atonement was made by our Redeemer for our share in original sin and our unintentional weaknesses resulting from the fall. The Lord’s people have hope, joy, and confidence that others cannot attain. These things can only be obtained by coming to the heavenly Father through faith in the redemptive work of the Son. Through learning of His sacrificial work on our behalf, we receive the necessary wisdom by which we may, through His merit, come to the Father.

Let us make wisdom our watch-word for the New Year, resolving to put it into practice in all the affairs of life to the best of our ability. The divine Word informs us that the way of wisdom is the way of peace. (Prov. 3:17)

NOT THE WISDOM OF THIS WORLD

The word “wisdom” takes on a variety of meanings when interpreted by different minds, so it is important for us as the Lord’s people to get the kind of wisdom referred to in our opening text, clearly distinguishing between it and other worldly kinds of wisdom. As the Prophet warned, “Woe unto them that are wise in their own eyes, and prudent in their own sight!” (Isa. 5:21) The Apostle Paul further explained, “For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.” (1 Cor. 3:19) To illustrate, here are some of the most common views of what constitutes wisdom among the worldly wise:

“Money is the principal thing.” Those who hold this view feel that with money they can have all things and without it they can have nothing. There is a certain amount of logic in this reasoning or it would not appeal to so large a number of people, however, many who have embraced this view have ultimately learned its fallacy. There are things money cannot buy, and in fact the pursuit of money is almost sure to eliminate those things from one’s life. Those things include health, peace of mind, joy, a clear conscience, growth in grace, fellowship with the Father, the Lord Jesus, and the brethren, and the knowledge of God and His precious promises to those who love Him infinitely more than they love money or possessions.

“Pleasure is the principal thing.” Those holding this view seek only to entertain themselves and to gratify all their tastes and appetites. They are making a mistake and are only deceiving themselves. If they were to analyze their own feelings they would see that they are not really enjoying life but are using these pursuits as diversions to avoid having to deal with more important matters. They are seeking to escape responsibilities and live in a dream world. Their lives are neither profitable to themselves nor to others. Even if we suppose that their amusements and entertainments are devoid of any corrupting influences, they certainly do nothing to better themselves or others, either for the present life or for the future life.

“Pride is the principal thing.” Those holding this view live for making a show. It is as if they are on a stage and their lives are make-believe and largely a farce. Their aim in life is to make a good show by how they dress, by the homes they live in, by the possessions they display, and even by outward displays of being religious. Everything is done to gloss over the real condition of both their hearts and their finances. Not only will this kind of pride end in bitter disappointment at the close of life when all the masks come off, it does not even bring satisfaction during this life. The heart requires something more than this. Sham, hypocrisy and make-believe cannot bring true happiness or contentment of heart.

“Intellect is the principal thing.” Those holding this view feel that scientists and philosophers are the real wise men of the world who can lead others to wisdom in financial, social, moral, and scientific matters. We commend their love of truth and their desire to rid themselves of all superstition and error, and we are not dismissing true knowledge and science, which are God’s creation. But while they seem to have noble aims, we find they often lack the joy, peace and love which are the essence of happiness. Past errors convince them that their own theories are in all probability wrong. They generally do not believe in God and His revelation, the Bible. Many of them proclaim their agnosticism, which in essence states, “We do not know, although we would like to.” Truly this is not the wisdom the Lord’s Word advises us to get.

The Bible describes earthly wisdom in very terse terms: “But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work.” (Jas. 3:14-16) The wisdom that promotes wealth as the goal arouses bitter envy and strife. The wisdom that promotes the pursuit of pleasure is earthly and sensual, often leading to depravity (devilishness). The wisdom that promotes pride makes life a vain show and results in hearts that are empty of good and likely to be filled with some degree of evil. The wisdom of scientists and philosophers often leads to confusion and loss of respect for God and the Bible unless they go beyond earthly sciences, which the Apostle Paul refers to as “science falsely so called” and “vain deceit.” (1 Tim. 6:20; Col. 2:8)

THE WISDOM FROM ABOVE

The voice of the Lord our God tells us that true wisdom comes from above: “The testimony of the Lord is sure, making wise the simple [the humble].” (Psa. 19:7) Those who believe receive the power and wisdom of God, although that wisdom is foolishness to the world. (1 Cor. 1:23-25; Eph. 1:17-19) This wisdom is found in God’s great book, and to the degree we are enabled by His grace to rightly divide it, the more wisdom we see in all its precepts and regulations. (2 Tim. 2:15-16) It is not earthly; it is inspired by the Lord and its influence upon all who receive it is lasting comfort, sustaining strength, and transforming happiness.

Contrasting the wisdom from above with the wisdom of the world, the Apostle James said: “But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.” (Jas. 3:17) Let us examine carefully the various attributes of this true wisdom from above. True wisdom is:

Pure: The wisdom from above sets purity as its highest standard. The word pure signifies honesty and sincerity. Are our thoughts and conduct honest and true? We are to have nothing to do with anything that is not pure, right, and honest. Do not even approach it or think of what might be done with it. Immediately put it away!

Peaceable: If the matter in question passes the first test, the second one would be, does it preserve peace and harmony in my own heart and in my dealings with others, or would it be likely to awaken strife? The Lord only approves peaceable dispositions and His people are to always desire to be pleasing to Him. This does not imply a lack of firmness of character or strength in opposing what is wrong. It merely means that our conduct should be as peaceable as loyalty to righteousness will permit. “Let nothing be done through strife or vainglory.” (Phil. 2:3)

Gentle: Gentleness is the third mark of heavenly wisdom. To a certain extent, the world in general values decorum in conduct, but the gentleness of the world is largely superficial; it is on the outside. The gentleness of heavenly wisdom extends from the inside to the outside. Thoughts that are gentle are controlled by the instructions of the Word of the Lord. The life of the Christian is to be controlled by the spirit of holiness, which is a spirit of gentleness, meekness, patience and long suffering. As with the quality of being peaceable, this gentleness is not in conflict with firmness of character in opposing transgressions of others.

Easy to be entreated: The fourth quality of those who have heavenly wisdom is that they are not hard hearted in their dealings with others. They can be touched with sympathy, although they may not always allow it to rule them or hinder them from exercising proper discipline. The wisdom from above has firmness of character, without being coarse, rough, or hard.

Full of mercy: The fifth element of heavenly wisdom is overflowing mercy – compassion and sympathy for those in trouble or distress. This does not mean unconditional mercy without limits. In some cases the restraint of mercy would be for the benefit of the offender, but where the spirit of the world would be that of vindictiveness, hatred and animosity because of some wrongdoing, the Spirit of the Lord, the wisdom from above, would be full of mercy, compassion, and sympathy. It would be restrained only if sound judgment indicates that to be in the best interests of the offender.

Full of good fruits: The wisdom from above is full of good fruits –  it takes pleasure in doing for others and delights in things that are true, honest, pure, lovely and of “good report.” (Phil. 4:8) The possessor of this wisdom is sure to be blessed with happiness, joy, peace and blessing himself, and will scatter blessings wherever he goes.

The Apostle then noted that the wisdom from above is lacking in two things. It is without partiality, meaning it is no respecter of persons as to outward qualities of race, gender, etc. It is also without hypocrisy, meaning it is thoroughly genuine and does not need to feign love.

HOW TO GET THE WISDOM FROM ABOVE

There is only one way to get this wisdom from above. That way is to put ourselves into relationship with the Lord through faith in Christ’s blood as our sin atonement. This means a renunciation of our sins and a full consecration of heart and life to Him. It is for us to so use our opportunities to practice the lessons coming to us through God’s Word, that we may apply our hearts unto this heavenly wisdom. We may be sure that the more effort we put forth under the Lord’s guidance and favor, the greater will be our progress and blessing in this and in every good word and work throughout the year to come. The grace of our Lord Jesus be with us all as we seek faithfully to conform our thoughts, words, and actions to the ideals of the wisdom from above.

(Based on Harvest Gleanings, Volume III, pages 289-293.)

__________________________________________________

KING DAVID’S REPENTANCE

“Create in me a clean heart, O God; and renew a right spirit within me.” (Psa. 51:10)

After many years of prosperity under the Lord’s blessing, King David’s kingdom was mighty, his name was honorable, and his personal participation in wars was no longer necessary. It was then that his heart began to gravitate towards earthly pleasures and was less zealous for the Lord and the Law. He was overtaken by very grievous sins that were in stark contrast with the high moral character he had shown in his earlier life.

The Scriptures relate the story of King David’s sins in a very straightforward manner: He became enamored of Bathsheba and committed adultery with her. He then caused her husband Uriah to be placed on the front lines of battle so that he was certain to be killed by the enemy, resulting in the loss of several other lives as well. The Scriptures make no effort to condone or excuse the King’s wrong-doing; the full weight of these awful crimes is laid directly on his head.

King David wrestled with his conscience for about two years afterward. The prevalent belief during those times was that a king could do no wrong, so perhaps he tried to excuse himself on that basis. Nevertheless, he was stricken by his conscience and felt alienated from God. He felt condemned under the Law in a way he would not have felt had he been of a lesser moral character.

God did not reprove David right away, but instead allowed him to fully experience the heartache and bitterness. He allowed him to feel the darkness in his soul and the absence of joy resulting from the cloud that had come between him and the Lord. After this period of secret mourning and travail of the soul, the Lord sent him a reproof through the Prophet Nathan that served to bring the matter clearly before his mind. Nathan related a parable of a rich man who had committed a great injustice against a poor man. Thinking the story to be true, the King was outraged and declared a very severe judgment against the rich man – a death sentence. The Prophet then brought the lesson home to David by declaring: “Thou art the man!” (2 Sam. 12:1-7)

King David was not of the spiritual house of sons, and thus did not have the clearer understanding and higher interpretation of adultery and murder set forth in the New Testament. There we learn that whoever desires adultery, but is merely restrained from it by outward circumstances or fears, is really an adulterer in his heart. (Matt. 5:28) We learn that whoever hates his brother and is angry with him is a murderer, because the unrestrained spirit of anger and hate will lead to murder. (Matt. 5:22) Likewise, the person who covets things belonging to another, but is only restrained from taking them because of the lack of opportunity or the fear of the consequences, is at heart a thief.

If the Lord’s people will apply these principles to their own hearts, it is entirely possible some will find themselves in a condition very similar to that of King David. This realization should lead them to be more compassionate in their judgements of the King’s offenses, and they will find great consolation in knowing that the Lord is full of compassion and forgives the penitent at heart.

DAVID’S PUBLIC CONFESSION

In Psalm 51, David expresses his contrition to God for his sins. As with certain other Psalms, this Psalm is dedicated to the Chief Musician, implying that it was the King’s intention that it be chanted in the Tabernacle services. We thus see that the King intended to make a public atonement for his flagrant sin. We can see in this why David was described as a man after God’s own heart. Although his sins were not pleasing to God – they were quite the reverse – his appreciation of their magnitude, his sincere repentance of them, and the desire to be cleansed from evil were pleasing to the Lord.

David first acknowledges his sin and his trust in the Lord without any attempt to excuse his shortcomings: “Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me.” (Psa. 51:1-3) He trusted the Lord to make whatever allowances could be made and he expressed faith that in some way the Lord could blot out these grievous transgressions and forgive them. If David was able to discern mercy in the types and shadows of the Law, how much better may we understand our Father’s forgiveness towards us through the Lord Jesus Christ, who has already given Himself a ransom for all. If David could trust the Lord for loving-kindness, tender mercies, and forgiveness of sins, we should be able to exercise full faith in the divine character and the plan of salvation from sin.

David’s confession continues: “Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.” (Psa. 51:4) Although he seems to ignore the fact that he had wronged other individuals, we understand this to mean that he recognized a still higher responsibility to God, whose laws he had broken and whose kingly office, typifying that of Christ, he had dishonored. His crime against humanity was greatly overshadowed by his consciousness of his greater sin against the Almighty. Further, he recognizes the fact that God is the great Judge, and that whatever judgments He brings are proper.

He then seems to remind the Lord that he was born under the curse of sin and death, so perfection was not possible for him: “Behold, I was shapen in iniquity, and in sin did my mother conceive me.” (Psa. 51:5) He does not use this fact to escape his own responsibilities. Though a sinner by nature, he had free will and was necessarily responsible for yielding to temptation, but he was confident the Lord would give him the benefit of every mitigating circumstance.

Instead of praying that he be spared from punishment, David prays for his heart to be cleansed and that he be restored to divine favor: “Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.” (Psa. 51:6-7) The King’s sin may have been considered moderate based on the standards of the time because he had not directly taken the life of Uriah, but he understood that God was looking deeper than this and desired truth and righteousness in the “inward parts” – in the heart. Outward crime and crime in the mind are equally heinous in God’s sight. David’s appreciation of the Lord’s thorough­ness in dealing with sin and His compassion in forgiveness is a good lesson for all of the Lord’s people. Many have seen with “the eye of faith” the great Atonement for sins made by our Lord Jesus, but are still unable to appreciate the fact that the application of the merit of His sacrifice is quite sufficient to cleanse us from all sin in the Father’s sight.

We can infer that King David had been in such a miserable state of mind that even music or the joyous sounds of nature could not bring him gladness: “Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.” (Psa. 51:8) He longed for the joy and gladness he had experienced in times past, and figuratively he likens himself to one whose bones had been broken. He knew his joy and comfort would return if he regained the Lord’s favor. He also knew that the Lord could not excuse sin, hence his prayer: “Hide thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit.” (Psa. 51:9-12)

David then prophetically proposes that his experience of divine disfavor be used to instruct other sinners: “Then will I teach transgressors thy ways; and sinners shall be converted unto thee.” (Psa. 51:13) How appropriate this thought is to us! We are not in any condition to serve the truth or be examples for others until we know through faith in the blood of Christ that our sins have been put out of the Father’s sight and we have experienced the joys of His salvation and forgiveness.

The King then repeats the same thought in a different form: “Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.” (Psa. 51:14) If delivered from the guilt of his sin, he promises that his tongue will thereafter sing loudly of the righteousness of the Lord – not his own righteousness. None of us have any right to sing of our own righteousness, for as the Apostle declared, “There is none righteous, no, not one.” (Rom. 3:10) All who have had forgiveness of sins should be in a proper condition to make a full consecration of their all to the Lord, and they should then expect an unsealing of their lips, that the message of God’s truth and grace may flow from them for the instruction and blessing of others.

The King then shows a deep insight into the meaning of some of the typical sacrifices: “For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” (Psa. 51:16-17) Because he wrote through inspiration, his words were probably wiser than he himself understood, but King David expresses the realization that the burnt offerings were but types and that what is really pleasing to the Lord is the proper condition of the heart and the will. Let us always remember that the Lord will never spurn a contrite heart, no matter what difficulty we may stumble into. The merit of Christ enables Him to accept and freely justify from all sin those who come to Him through faith in the blood of Jesus.

King David surely learned a great lesson in mercy from this sad experience. How many times must he have called to mind his own words in response to Nathan’s parable: “As the Lord liveth, the man that hath done this thing shall surely die: . . .  because he did this thing, and because he had no pity.” (2 Sam. 12:5-6) These words show that David had a mind and a heart that appreciated justice and pity in other men’s affairs, making him all the more culpable in his much more serious violations of justice and compassion.

David had condemned himself by his judgment of another. As the Apostle wrote, “Happy is he that condemneth not himself in that thing which he alloweth.” (Rom. 14:22) How merciful to the failings of others it should make us when we remember our dear Redeemer’s words, “But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” (Matt. 6:15) We may not even pray for forgiveness of our sins unless we from the heart forgive those who have injured us and again desire our fellowship.

We find that the Lord did in fact send a severe punishment upon the King for his sins, and that He afterward restored him to His favor, allowing him to once again experience the joys of salvation. Because he was at heart loyal to the Lord and the principles of righteousness, even his terrible sins resulted in bringing a great blessing to David by humbling him and giving him an appreciation of his own weakness. He learned that he must stay close to the Lord in order to receive His fellowship and compassion and to stay safe from the temptations of his own fallen flesh.

It is the same with all the Lord’s people. Many of them have learned profitable lessons from stumbling into sin. The sins were not good nor were they sent by the Lord, but the Lord was able to overrule such circumstances for good to those who are of the proper condition of heart and mind – those who are repentant and committed to reforming their ways. “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” (Rom. 8:28)

(Based on Reprint 3253.)

__________________________________________________

ANNOUNCEMENT

The date of our Lord’s Memorial is April 3, 2023 after six p.m.

Write to us at: epiphanybiblestudents@gmail.com