NO. 792: THE PARABLE OF THE WHEAT AND THE TARES

No. 792

“Let both grow together until the harvest.” (Matt. 13:30)

Our Lord followed the Parable of the Sower with the Parable of the Wheat and the Tares. (Matt. 13:24-30) The close connection between the two parables is readily observed, as the first prepares the way for the second. The majority of those who heard the Lord’s message were unwilling to hear it, opposing it directly or indirectly. The Parable of the Sower illustrates the four classes among those willing to hear it to any degree, and shows us that only one of the four classes – the “good ground” hearts – could possibly bring forth the good fruit. The Parable of the Wheat and the Tares focuses on that one group and shows us some of the obstacles faced by its members.

The first verse of the parable shows that it is a picture of the Kingdom of heaven: “Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field.” (Matt. 13:24) It does not portray the Kingdom in its complete and glorious Millennial reign, but rather shows it in the process of development – in the embryo condition. The embryo Kingdom is the Church in the flesh during the Gospel Age. Called to glory, honor and immortality, its members have had to first battle trials and difficulties in order to make their calling and election sure.

This Kingdom class began with Christ. There was no Kingdom seed, no Kingdom promises and hopes planted until Christ came, bringing life and immortality to light through the Gospel. (2 Tim. 1:10) It was the Son of man who sowed the good seed and the work was continued by the members of His body, the Apostles being the most prominent.

SATAN SOWED THE TARES

After the Apostles fell asleep, the enemy came: “But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.” (Matt. 13:25-26) When His disciples inquired of the meaning of this, our Lord clearly explained: “He that soweth the good seed is the Son of man; The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; The enemy that sowed them is the devil.” (Matt. 13:37-39) Note that here, as elsewhere, the Lord unmistakably recognized the personhood of Satan.

The statement that this was done “while men slept” signified that while the Lord and the Apostles were living the enemy did not have the opportunity to introduce the tare element – it was not done until after their deaths, when they had “fallen asleep.” It is equally true that Satan continued this sowing of tares while the entire Church was asleep in the sense of not being wide awake to their duties and privileges. Such a state of drowsiness, slumber, and lack of alertness concerning the Truth prevailed among the Lord’s people for centuries. This period is known to the civilized world as the “Dark Ages.”

The same condition is still true today in large measure, and the Apostle’s admonition is still appropriate: “Therefore let us not sleep, as do others; but let us watch and be sober.” (1 Thess. 5:6) Many of the Lord’s true followers have been dreaming about the conversion of the world, while the great enemy, Satan, has been liberally sowing tares in their very midst – or, as the Apostle Peter explained it: “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.” (2 Pet. 2:1)

There are various kinds of tares in the region of ancient Israel, but the most troublesome kind and the kind evidently referred to in the parable is known as “bearded darnel.” When it springs up among the wheat, the two look exactly alike and it is not until the heads mature that the difference is discernible. The wheat, weighted with golden grains, humbly bows its head, while the tares stand straight, the heads having little weight and the seeds being black. At this time the difference between the tares and the wheat becomes clearly apparent.

Considering the reality represented by the parable, we find the good seed, the gracious promises of the Kingdom, have produced the children of the Kingdom, the true Christians. They appreciate the Kingdom promises and have thankfully accepted the Lord’s invitation to become heirs with Him in the Kingdom. They have heartily embraced the terms of the invitation, accepting that they must suffer with Him if they are to reign with Him. (Rom. 8:17)

As these Christians have developed, they have brought forth much fruit, some thirty, some sixty and some a hundred grains, representing the fruits and graces of the Holy Spirit: “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” (Eph. 2:10) They have been begotten of the Spirit through the Word of Truth. In contrast, the darnel class are those not begotten of the Truth, but of error – they have been misled into forms of godliness without its real power. (2 Tim. 3:5)

IMITATION CHRISTIANS

The Scriptures show that Satan, the devil, planted the seeds of error which have developed the darnel class. But why would he want to plant or develop any teachings that would bring forth imitation Christians, those who are outwardly godly? Would he not rather plant seeds of depravity and immorality? Remember that “the field is the world” and Satan already has a large part of the field where he is cultivating ignorance, superstition, vice etc. As the Apostle declared, “But I say, that the things which the Gentiles [the unbelieving world] sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.” (1 Cor. 10:20)

This parable shows Satan’s intentions and purposes. He has not so much been anxious to develop the tare class as he has been to choke the wheat class. His purposes have been better accomplished by sowing tares than by sowing other types of seeds which would be obviously different as soon as they germinated and could be quickly exterminated. It is the fact that the darnel-tare exactly resembles the wheat for a considerable length of time that makes it more dangerous and more difficult to eradicate.

This is exactly the case with the tare class of Christendom. They are respectable, educated, and influential in outward morals and demeanor. Because they closely resemble the Lord’s consecrated ones, there is at first no means of discerning their different character.

GATHERING OUT THE TARES

The servants in the parable inquired whether or not they should pull up the tares, but their master answered, “Nay; lest while ye gather up the tares, ye root up also the wheat with them.” (Matt. 13:27-29) It would have been normal for a certain amount of tares to spring up with the wheat, and they would normally have been pulled up as soon as they were noticed because the darnel seed is poisonous. But in this case, the tares were so abundant that it would be unwise, and in fact impossible to root them out without harming the wheat.

The same situation is true of the Church. Some imitation Christians would naturally spring up among the true Christians anyway, just as darnel was normally found among the wheat in that region. Our Lord, however, used the parable to show an abnormal condition – the tare seed was deliberately sown by the enemy for the very purpose of choking the wheat. This is in harmony with the Apostle’s statement, “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” (Eph. 6:12)

Today it is not merely the natural fallen condition of the human heart that inclines it toward the appearance of godliness without its substance, but it is far worse than this. All throughout the Gospel Age, Satan and his associates, the fallen angels, have been plotting against the divine plan in an attempt to thwart it. As the master in this parable said, “An enemy hath done this.” (Matt. 13:28) This illustrates that God foreknew all of this and that it was a part of the divine plan to permit it. In permitting it, the Lord does not endorse it nor make Himself responsible for it, but He will eventually overthrow it, bringing out of the evil certain valuable lessons for all eternity.

One of the most difficult lessons for the Lord’s people to learn is that Christendom is composed mostly of tares. When they see that the wheat-field has been overrun with tares, they tend to think the tares must be the actual wheat, and the comparatively few stocks that are real wheat they are inclined to consider fanatical extremists. Only those who are themselves begotten of the Spirit through the Word of Truth – the “good seed” of the Kingdom – have been able to properly discriminate and see the difference in fruitage between the wheat and the tares. They have been able to look back at the Lord, the Apostles, and the early believers and draw comparisons between them and the true wheat of today. The entire parable fully attests this.

LET BOTH GROW TOGETHER

This parable pictures what we are to expect as the result of the entire work of grace throughout this Gospel Age: “Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.” (Matt. 13:30) The results will be a tremendous harvest of tares and a comparatively small gathering of wheat. It is the tares and not the wheat which is gathered and bound in bundles. The smaller quantity of precious wheat is taken directly to the barn unbundled.

This parable shows the spiteful enmity that has motivated the devil. The tares did not naturally spring up among the wheat, but were sown in the same systematic manner as the wheat to deliberately ruin the wheat-field. We can see that Satan’s strategy in the matter has been fully consistent with his entire course of action from the beginning of his rebellion against God. He deceived our first parents by malicious representations of the divine character and by falsehood. He told them that God had forbidden the eating of the fruit of the trees of knowledge of good and evil because he desired to keep them in ignorance. He told them that God feared they would become competitors with Him in knowledge, and assured them that the Almighty was unable to execute the death sentence against them – “Dying thou shalt die.”

Satan’s opposition has been evident throughout the history of the world. Among non-Christian peoples, he has planted the seeds of error and blasphemy against God, misrepresenting his character and plan, making them to appear sinister. He has planted these same seeds of error in the wheat-field of Christendom, scattering them so that they intermingle with the truths of the Lord’s Word. This evil seed is evident in the false doctrines of the Dark Ages.

Those influenced by the errors of Satan are the tares – they are begotten of fear and not of love. “There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.” (1 John 4:18) Only in the wheat class can perfect love cast out fear and bring the fruitage and graces of the Holy Spirit in heart and character, in word and deed.

The tares are not begotten of the spirit of truth with which the Lord begets those who are truly His, the wheat class. The error brings forth outward forms of Sabbath keeping, church going, decency, and morality, but does not bring forth the fruitage of consecration, self-sacrifice, etc., which are the essential qualities of the wheat class which the Lord has been developing during the Gospel Age.

THE HARVEST IS THE END OF THE AGE

Neither in this parable nor elsewhere does the Lord suggest the indefinite continuation of the present order dominated by sin and error. On the contrary, the Scriptures everywhere teach that the present age had a definite beginning and that it will also have a definite ending. Note our Lord’s words from the Diaglott translation: “The harvest is the end of the age; and the reapers are messengers.” (Matt. 13:39, Dia.) Unfortunately, many of the most prevalent English translations of the Bible use the word “world” here and in other places. A more proper translation would be “age” or “epoch” or “dispensation.”

Nothing could be further from the Scriptural teaching than the idea that the earth is to be destroyed during the harvest time when the wheat is gathered. On the contrary, the wheat class selected during the Gospel Age will be glorified and, will shine forth for the blessing of mankind, bringing order out of the present confusion, scattering the present darkness, ignorance, and superstition. Their shining forth will cause the knowledge of the glory of God to fill the whole earth, enlightening all who have ever come into the world. (Hab. 2:14; John 1:9) All will then know the love of God from the least to the greatest. (Jer. 31:34) They will know the abundant provision that God has made, which guarantees that none will die the Second Death except the willfully and intelligently disobedient. (Acts 3:23)

Our understanding is that this harvest time has already come, and this accounts for the wonderful commotion and changes which we see in the wheat-field of Christendom. The time of separation has come, and not a single tare has been gathered into the “barn” – the heavenly condition and glory beyond the vail. Not a head of ripened wheat, is left in the field or burned with the tares, but is safely garnered – gathered to the Lord.

The Lord uses human instruments as His servants, messengers or angels, and these “messengers” have been at work. The various human organizations, including churches, orders, and other institutions, are bundling more and more into combinations and federations. The harvest time is especially favorable to the ripening of the wheat, and the Lord’s true people everywhere have found assistance as never before in growing in grace and knowledge and the fruits of the Spirit. In the harvest time the Lord has provided messengers of truth and grace for their assistance and development.

CAST INTO A FURNACE OF FIRE

Given the false fears already instilled into many hearts, there is a predisposition to interpret literally the statement about the tares being cast into a furnace of fire (Matt. 13:42), thinking it to signify eternal torment. Notice, however, that the parable strictly limits this burning time to the harvest at the end of the age. There is no such furnace throughout the Gospel Age – the tares are only to be gathered and burned in a furnace in the end of the age. This is very contrary to the general idea that immediately at death many pass to an eternity of torture. Even if this statement did refer to a time of torture, either for eternity or for a shorter period, it certainly limits the time of its beginning to the harvest time, the end of this age.

If we look more closely, we will see more clearly what this feature of the parable signifies. The field is the world, and the wheat are the Lord’s people who rise up out of the world and bring forth fruit to His praise. They are the result of the good seed, the gracious promises and arrangements of the Kingdom which inspire them with hope, faith, and perseverance to the end. This is the only class the Lord seeks during this age. He is not dealing with the entire field, but merely with the corner of it that He has planted with the good seed. The other parts of the field, the world in general, are not represented in the parable at all.

When the farmer gathered his crop to the barn it was his custom to burn the tares, so that the seed might not propagate further and cause additional trouble. The tares were used in bake-ovens as we would use kindling wood, for heating the oven for the baking of bread. The figure of the burning of the tares signifies nothing approximating torment; it simply illustrates destruction. When the tares are burned they are reduced to dust and become again a part of the field, the world.

This is how we understand it will be in the end of this age. The Lord will permit various agencies to enkindle a great fire of trouble – “a time of trouble, such as never was since there was a nation.” (Dan. 12:1) The tare class will be terminated with this fire and so-called Christendom will be the great furnace. There will also be trouble in the “heathen” nations outside of Christendom, but the trouble will especially affect nominal Christendom or “Churchianity.” By the time the trouble has ended, imitation Christians will have disappeared; they will be no more. The true Church, the elect Kingdom class, will have been changed to heavenly conditions in the First Resurrection, and the remainder of mankind will all be of the “earth, earthy” and make no pretensions whatever to be called-out ones of the heavenly order.

There will surely be “wailing and gnashing of teeth” (Matt. 13:42) – great disappointment, sorrow, pain, trouble, and anguish – throughout Christendom in that “day of trouble.” Already, as our Master predicted, men’s hearts are failing them for fear and for looking after the things that are coming upon the earth. (Luke 21:25-28) But their fears and their anguish will not be eternal. The trouble will accomplish its work of mellowing society and preparing mankind for the blessings of the Millennial Kingdom. It will burn itself out and will be no more. Instead of trouble there will be blessings upon all, including those who were once tares, and upon all the families of the earth.

The blessings will come through the seed of Abraham, the glorified Christ, Head and body. “Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.” (Matt. 13:43) Our Lord foresaw that few would be able to understand, appreciate, or receive this message. We should not look down upon those who cannot hear, however, but rather we should sympathize with them and be thankful to the Lord for the hearing ear which permits us to appreciate all the features of the divine plan.

A DIFFERENT LESSON

While the parable represents the Lord as the Sower, the Truth as the seed and His true followers as the result, the Apostle pointed out a totally different kind of sowing: “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” (Gal. 6:7) This text points us to the fact that the seeds we sow today will eventually bring forth fruitage. They may be good seeds of kind words, gentleness, meekness, patience, helpfulness, or they may be evil seeds of malicious words, sinful conduct, backbiting, slandering and evil doing. Every act, every word, every look, and every thought is a seed that will bring results in our own minds, hearts, and conduct. They will determine whether or not we will bring forth an abundance of good fruit, no fruit whatever, or evil fruit, which the Lord declares He will utterly destroy in the time of reckoning in the end of this age.

All who are the Lord’s true people will profit by applying this lesson as well as the lesson of the Parable of the Wheat and Tares, but they must not mix the two lessons, or confusion will result.

(Based on Reprint 3769.)

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QUESTIONS OF GENERAL INTEREST

QUESTION – In John 9:4 we read: “I must work the works of him that sent me, while it is day: the night cometh, when no man can work.” Does this verse apply to the Epiphany?

ANSWER – The Berean Comments on this verse say the “night” is the Time of Trouble; and the Time of Trouble and the Epiphany are one and the same, as That Servant taught. The phrase “when no man can work” is used by those who believe that they are still doing the work of reaping the Saints, but we believe that the “reaping” of the Saints is finished. Surely all Truth people can see that we are in the Time of Trouble. Even quite a few of the world tell us that we are in the Time of Trouble as given in Dan. 12:1 and Matt. 24:21. We know that a work is being done now, but it is not the “reaping” of the Saints.

Brother Russell says in Volume 3, page 211, bottom: “Observe that, when this night cometh, when the reapers must cease their labors; it will prove that this final work of the Gospel Age is accomplished; that the elect number of the Bride of Christ have all been ‘sealed,’ and ‘gathered’ into a condition of separateness from the worldly – into the barn condition (Matt. 13:30); for God will not permit anything to put an end to His work until it is finished. Then, all the true and faithful servants of God will have been sealed in their foreheads; and, the work of the Gospel Age being finished, no more can enter into that work or reap its rich reward, foretold in the ‘exceeding great and precious promises’ as the reward of the faithful who enter while the ‘door’ is open.” (2 Pet. 1:4)

Quite a few, with good reason, believe there is a work still to be done. Since the door to the High Calling closed, which no man can open, there is still a work going on: the world is summoned to repentance and the justified invited to consecrate. Brother Russell taught that this class of consecrators, who came in too late for the High Calling, if faithful, would be rewarded in honor and service with the Ancient Worthies, who were too early for the High Calling. (Heb. 11:39-40) In contrast we call them Youthful Worthies. That Servant gave quite a bit on this class. (See Reprint 5761, September 1, 1915)

The message to “repent and believe” is for all who get life on any plane, and it is a good idea for any of us to begin in this life, as soon as we have knowledge of sin and of right and wrong, to live life accordingly. When the individuals of the world learn righteousness (Isa. 26:9), it will be a glorious world: “They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters that cover the sea.” (Isa. 11:9)

QUESTION – The Apostle Paul said: “For I have not shunned to declare unto you all the counsel of God.” (Acts 20:27) Please explain what he meant by “counsel.”

ANSWER – The Diaglott rendering of this text is: “For I kept not back from announcing all the will of God to you.” All Bible Students know that the Apostle Paul was given more of the “Plan of the Ages” (Eph. 3:11, Dia.) than the other Apostles because of the vision he had on his way to Damascus. (Acts 9:3‑5) He evidently had more abundant revelations than any other Apostle. Though he was not permitted to tell all that he saw in his vision (2 Cor. 12:4), nor particularize all he knew of the mysteries of God relating to the “ages to come” (Eph. 2:7), yet what he saw gave a force, shading and depth of meaning to his words which, in the light of subsequent facts, prophetic fulfillments and the Spirit’s guidance, we are able to appreciate more fully than could the early disciples. We believe that the Apostle Paul knew that a long period of time would elapse before the Kingdom would be inaugurated and this would have been disheartening to the brethren of his day. Also some of his statements were for the end of the age and not for that time.

For instance, the Apostle Paul, who wrote more than one‑half of the New Testament, said this: “But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.” (2 Tim. 2:20) Most Bible Students understand that gold and silver represent the Little Flock and Great Company, and that wood and earth represent the Ancient and Youthful Worthies.

That Servant followed the Apostle’s example in giving the “whole counsel.” He taught that the Youthful Worthies were an unbegotten class consecrating after the closing of the “door.” He gives this in Reprint 5761, September 1, 1915, under the heading “Those Consecrating Between the Ages.” He did not use the term Youthful Worthies, but he did speak of those who are meant by that term, who would be associated in honor and service with the Ancient Worthies and have a “better resurrection.”

QUESTION – Will the world be blessed under the New Covenant or the Abrahamic Covenant?

ANSWER – All of God’s blessings come under the Abrahamic Covenant, either directly or indirectly. The Abrahamic Covenant reads: “In thy seed shall all the families of the earth be blessed.” (Gen. 28:14) The first part of this blessing is realized by those coming into membership with Christ, as the Seed of Abraham – “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” (Gal. 3:29) The promise is that the seed of Abraham will bless all the families of the earth. The second part of this Abrahamic promise covers the Millennial Age as well as the special blessing to the Church in the Gospel Age. This Covenant does not conflict with the old one at all. The old one said merely, there would be a blessing, and that was a sufficient guarantee to our faith that it would be a good blessing, not merely a nominal blessing, but a blessing in reality. The New Covenant explains how this blessing of the Abrahamic Covenant will reach all mankind. It will be through the forgiveness of their sins through Christ as the great Prophet, Priest and King. He will establish His Kingdom, causing the knowledge of the Lord to fill the whole earth. Forgiveness and assistance out of degradation will go to every individual. The two covenants are not at all in conflict. (From What Pastor Russell Said, pages 165-166, with editing.)

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NO. 791: THE PARABLE OF THE SOWER

No. 791

“Now the parable is this: The seed is the word of God.” (Luke 8:11)

On the occasion of giving this parable, our Lord had returned to the Sea of Galilee, where He had given some of His earliest teachings. Great multitudes were drawn to hear Him because of the miracles He performed. He sat in the prow of a boat and taught the people on the shore by various parables, one of which is known as the Parable of the Sower, also sometimes described as the parable of the four kinds of soil, the soil representing the four kinds of human hearts. (Matt. 13:1-9; Mark 4:1-9; Luke 8:4-15)

The Prophet had foretold that our Lord would speak in parables: “I will open my mouth in a parable: I will utter dark sayings of old.” (Psa. 78:2) He did just that, as the Evangelists recorded: “All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them.” (Matt. 13:34-35) Because the Lord expounded the hidden truths of ancient prophecy through figures and obscure sayings, His words would not be understood today without the enlightenment He gave us through the Apostles.

In Mark’s account, the parable of the Sower is introduced by the word “Hearken,” signaling that an important lesson is contained in it. (Mark 4:3) Nevertheless, the world gives little notice to this parable or to any other of our Lord’s teachings. Even His professed followers rarely give the Master’s words the deep, attentive thought needed to appreciate them. Only those who genuinely seek will find the true meaning, the true lesson.

The parable itself is a very simple statement of a matter that was familiar to those listening: A farmer sowed good seed, a portion of which fell on a pathway (“the way side”) where it was readily seen and quickly devoured by the birds. Some of the seed fell on stony ground, where the soil was good enough, but shallow. That seed sprang up quickly, made a good showing at first, but soon withered under the heat of the sun. Other seed fell upon ground that was infested with the seed of thorns, and as the two grew together the thorns choked the good seed causing it to become unfruitful.

Some of the seed, however, fell on soil that was more favorable. That soil had been plowed to receive the seed, it was deep enough to properly root and nourish it, and it was not thorn-infested. The seed that fell on that good ground fulfilled the farmer’s intention and brought forth much fruit, some thirty, sixty, and a hundred-fold.

The picture presented by this parable would have been clear to the minds of those who heard Jesus. The fields of that region were not fenced and the travel pathways frequently crossed them. The ground of the region was stony and thorn infested and there was a heavy bird population. The terrain abounded with limestone which rendered the soil very rich, but also very hot if it was too shallow.

WHY TEACH IN PARABLES?

Our Lord concluded His parable with the words, “He that hath ears to hear, let him hear.” (Mark 4:9) While the majority of the multitude heard His gracious words and thought Him a wonderful teacher sent by God, they took no deeper interest and departed. They did not have the “ears to hear.” They were not hungry for the Truth, and thus their hearts were not prepared. The twelve Apostles, along with a considerable number of disciples, remained with the Lord, and these then crowded around the Master to ask the interpretation of the parable. They not only had ears for the story, they also had ears for its meaning. They wanted to know the will of God in order that they might do it. They were consecrated to know and to do the Father’s will.

To those who inquired as to the meaning of the parable, our Lord answered, “Unto you it is given to know the mystery of the kingdom of God: but unto them that are without [not disciples], all these things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.” (Mark 4:11-12)

From the standpoint of ordinary Christian thought, the Master’s words here are utterly incomprehensible. The ordinary thought is that all the unconverted who are left in their sins are destined to an eternity of torture. But if that were true, how could our Savior have intentionally withheld the meaning of the parable, denying those who were not disciples the opportunity to be converted and saved? His words are intelligible only from the standpoint of the Plan of the Ages, which alone makes clear the divine Word as a whole or in part.

TWO PARTS OF THE DIVINE PLAN

When we understand our Lord’s mission among mankind in its true light, we see it has two parts. First, by His faithfulness to the Father’s plan, He paid our ransom price as our Redeemer, as the Scriptures make clear: “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.” (Heb. 2:9) “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.” (1 Pet. 3:18)

After thus laying the foundation for blessing the whole world with the opportunity to escape from sin and death, our Lord then began a second feature of the divine plan, namely, the selection of a Kingdom class – the Church. This class would be associated with Him in the sufferings of the Gospel Age and in the glorious work of the future Millennial Age – the blessing of all the families of the earth. At the time of the giving of this parable, our Lord was not only in the process of laying down His life, dying daily and hourly, but He was also engaged in drawing to Himself an elect class who would be suitable to be His Bride, His joint-heirs in the Kingdom – His Church.

It was some of this Kingdom class that gathered around Him and asked the interpretation of the parable. He declared that it was His desire to make the matter very clear to them because they were in the condition of heart to profit by the knowledge. The knowledge thus imparted would be essential to their development and to their preparation for the Kingdom. Nearly all of our Lord’s parables related to the Kingdom, and all of them therefore are to be understood by the Kingdom class, the elect, the consecrated. All of this class should be earnestly desirous of an understanding of “every word that proceedeth out of the mouth of God.” (Matt. 4:4)

The earnestness of the disciples in desiring to understand the parable was part of the evidence that they belonged to this class, that it was proper for them to know. It was to their advantage that this understanding be hidden, so that in seeking and finding they would have a greater blessing than if the entire matter were readily seen by anyone.

Our faith in the Lord and in His wonderful plan is strengthened when we find how simple His plan is, how grand, how beautiful, and yet how hidden from the world – from all except those who have the guidance of the Holy Spirit and to whom it is given to know the “mysteries.” Some of these mysteries pertain to the present and some to the future, and the more clearly we seek the more we may find, and the more clearly we discern the stronger will be our faith and loyalty.

Some may wonder how it would have injured the multitude to have heard and understood a good parable, even if their hearts were not properly prepared to receive and act upon its message. Would they not have received some blessing through a partial understanding of the divine plan? Because we are not perfect in knowledge or wisdom, we must trust the Lord’s love, knowledge, and wisdom on this subject and conclude that the multitudes were really better off left in ignorance for the time.

Perhaps we can see to some extent how and why this was so. Even worldly wisdom recognizes that “a little knowledge is a dangerous thing.” Even if the multitudes had been drawn to the Lord to accept Him fully as a teacher and to believe His doctrines, they could not have been of the Kingdom class if their hearts were still in an unconsecrated attitude. They might have hindered certain features of the divine plan connected with our Lord’s sacrifice by protesting His death and endangering an insurrection, which would have forced Pilate to defend Him against the malice of the rulers.

All this is reasonable and intelligible when viewed from the standpoint of the Plan of the Ages. When we understand God’s plan, we see that the election of the Church does not signify damnation for the remainder of the world. On the contrary, the elect are to be God’s agents for the eventual blessing of the non-elect, bringing all to a clear knowledge of the Lord and to opportunities for everlasting life on the human plane. It is evident that only a very few have ears to hear and hearts to appreciate the invitation of the Gospel Age – the invitation to suffer with Christ in the narrow way in hope of the glory, honor and immortality of the future.

THE SEED IS THE WORD

When asked to explain the parable, Jesus replied, “Know ye not this parable? and how then will ye know all parables?” (Mark 4:13) By this He indicated that it was important for them to understand the parable because it provided a valuable key to understanding all parables. He then proceeded to give a very detailed explanation of it.

The parable begins, “Behold, there went out a sower to sow." (Mark 4:3) Jesus later clearly explained, “The sower soweth the word.” (Mark 4:14) The Word of God is the entire revelation of God – the Bible. It is referred to elsewhere by the Lord as the “good seed.” The seed includes God’s direct messages in the past to Abraham, Isaac, Jacob, Moses, etc., including the giving of the Law. It also includes the messages sent through the Prophets: “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Spirit.” (2 Pet. 1:21)

The seed also includes the teachings of our Lord Jesus and His Apostles, whom He authorized to speak in His name. As it is written: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.” (Heb. 1:1-2) And the Son declared to the Apostles: “He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.” (Matt. 10:40)

We emphasize that the Word is the only proper seed, because much confusion has resulted from the use of improper seed. We do not limit the seed to any particular translation of the Word of God, nor do we maintain that all religious writings quoting from this Word are invaluable and constitute “good seed.” We stress emphatically that such writings are good seed only to the extent they are thoroughly loyal to the divine Word. To whatever extent they present human philosophies instead of the divine plan and philosophy, to whatever extent they mix the human with the divine, to that extent they are not the good seed. The Lord’s people should be very careful then about which seed they receive into their own hearts and which seed they in turn seek to scatter in the good ground of other hearts.

Unfortunately, nearly all theology and theological works outside of the Bible are so adulterated as to be untrue and misleading, and thus they do not bring forth the intended harvest in the heart, in the life of the individual. As the Apostle warned, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” (Col. 2:8)

Because human traditions have taken the place of the Word of God, the good seed – the Gospel of the Kingdom – is a scarce commodity outside of the Bible. Even in the current translations of the Bible there are hindrances because of mistranslations and interpolations. These writings and the Studies in the Scriptures series endeavor to set forth the Word of God simply and without human traditions. They repeatedly and continually scatter that Word by liberal quotations from it, presenting it cleared of many misrepresentations and falsifications. By the Lord’s grace we trust that only the pure, unadulterated seed will ever be scattered by us in the Master’s name.

THE FIELD IS THE WORLD

Having explained that the seed is the Word, Jesus went on to explain that the different kinds of soil represent different kinds of hearts coming in contact with the Word. Our Lord elsewhere declared, “The field is the world.” (Matt. 13:38) Not all of the field or world is being planted at the present time. Vast areas of the world of mankind are already sown thickly with the seeds of various human philosophies and doctrines and are growing great crops in conformity with them.

The field that the Lord sowed first was a Jewish field that had been already prepared by divine instruction and discipline. The “middle wall of partition” has since been broken down, so that there is no longer a distinction made between Jews and Gentiles. (Eph. 2:14) Nevertheless, the portion of the Gentile field that has been sown is but a limited one, namely, the comparatively few among whom the Gospel of the Kingdom, the Word of God, has been spread. So we may say that Christendom is the wheat-field in which the Lord has sown His Word. The Word has never gone to the heathen world (the non-Jewish, non-Christian world), therefore, we are to look only at Christendom for the four kinds of soil and the resulting crops brought to our attention in the parable.

THE WAYSIDE HEARTS

The parable continues with the description of the first type of soil: “And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.” (Mark 4:4) Jesus explained this type of soil thus: “And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.” (Mark 4:15)

Some hearts in Christendom are like the wayside – paths trodden down hard by life’s experiences. Some have been hardened by too much prosperity and are therefore unappreciative of God’s message and are unprepared to receive it. If they hear the message, they take little interest in it. They may at first appreciate the harmony, beauty, and consistency of the Truth, but they never make it their own. Because the Word never enters into their hearts, before long the enemy comes. Satan, the adversary, steals from them every element of Truth they may have once recognized or appreciated. Although they may have been in the path of the sower and some grains of the Word may have fallen on them, the Truth is not for them.

Individuals with such hearts may be found in every community and in almost every home in Christendom. They are not really to be blamed, and we feel sorry for them because of their inability to receive the comfort and grace of the Word of God. While these hearts are not fit for the Kingdom in their present condition, what the Lord may do for them in the future is a different subject. He may plow them up and make them ready to receive the Truth through trials, sufferings, and disappoint­ments in the present life. Or He may use the disciplines meted out during the Millennial Age to prepare them to receive the Truth then and to make them fit for the Kingdom. The parable merely says that while in their present condition they are not suitable to be the Lord’s people.

THE STONY GROUND HEARTS

The parable then proceeds to describe the second type of soil: “And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: But when the sun was up, it was scorched; and because it had no root, it withered away.” (Mark 4:5-6) Jesus gave the explanation of this type of soil: “And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended.” (Mark 4:16-17)

We have all come across this type of person in Christendom. Upon hearing of God’s plan, they see something of its beauty and receive it with joy. They give every evidence of bringing forth much fruit. We may believe that they are true Christians, but we cannot see as God sees – we cannot know the heart. The shallowness of their nature is disclosed when the hot sun of opposition blights and withers their growth. We are inclined to feel discouraged by this, especially if we helped plant the seeds and had expected great results, but in this parable the Lord cautions us not to be discouraged. He assures us that He knows in advance that much of the seed will fall on stony-ground hearts which provide little nourishment because they are backed by little character.

The sprouts of that seed will soon wither and will bear no fruit, but this does not mean that the case is hopeless. Under new conditions in the future, these hearts will have the opportunity to deepen their characters and we can hope that good results will follow. If their hearts do not respond to the opportunities of the future, they will be utterly discarded as useless ground.

If any of the Lord’s people who have received the Truth find themselves to have this shallowness of nature, this superficiality represented by the stony ground of the parable, he or she should at once appeal to the Lord for a deepening of the soil of their hearts so that they may bring forth fruit to His praise.

THE THORNY GROUND HEARTS

The parable then describes the third kind of soil: “And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.” Jesus explained: “And these are they which are sown among thorns; such as hear the word, And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.” (Mark 4:7, 18-19)

Some who hear the message of God respecting the Kingdom are like soil that brings forth an abundance of great thorns. It is rich soil and if it were devoted wholly to the production of wheat, it would bring forth large crops. Some who hear the Word of God are good, strong, deep characters. They would make noble Christians and bring forth much fruitage to the Master’s praise and to their own honor if they were fully devoted to the Lord. Unfortunately their talents, influence, means, and time are absorbed in another direction. They are devoted to earthly projects and ambitions whose interests conflict with the interests of the Kingdom.

The parable shows that where these “thorns” are permitted to remain, the Kingdom interests will suffer. This is another way of saying that those who have heard of the Lord and love Him are mistaken when they suppose they can love both the Lord and the world. As the Master phrased it, “No servant can serve two masters . . . Ye cannot serve God and mammon.” (Luke 16:13) We cannot bring forth both thorns and wheat. Our hearts must be single, wholly given to the Lord; we must love Him with all our heart, soul, strength, and mind, else we cannot bring forth the fruitage which He requires of disciples.

Sadly, of all who hear the Gospel of the Kingdom during this age, the thorny-ground hearers are the most disappointing. Not much could be expected from the hardened wayside heart or the shallow stony heart, but great possibilities are lost when the seeds of Truth are choked by thorns – the cares of this life and the deceitfulness of riches.

All of the Lord’s people who find these thorns mingling with the Truth in their hearts should learn from this parable that it is impossible to bring forth two crops. It is impossible to be prosperous, successful, and honored according to the standards of this world, while also growing prosperous in the spiritual standards of the Kingdom. We must love the Truth with all our hearts in order to bring forth the proper fruitage.

THE GOOD GROUND HEARTS

Lastly, the fourth kind of soil is described: “And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.” (Mark 4:8) Jesus explained this kind of soil this way: “And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.” (Mark 4:20)

Thank God that in His providence and grace some hearts have been plowed deeply by the plowshare of experience, trouble, and disappoint­ment in earthly affairs and conditions. Thank God also that the soil of some hearts is deep and able to receive and appreciate the seed of Truth, the Word of the Kingdom. We praise Him that some hearts have learned the necessity for the establishment of His Kingdom and are in an attitude to accept these things and are not distracted with the cares of worldly things. It is true that thorns and thistles may be found in the very best of fields. Our hope is that we receive the good seed of the Word in such abundant measure as to choke out the thorns, separating us fully from the world, its spirit, its ambitions, and its aims, and sanctifying us wholly to the love and service of Him who hath called us from darkness into His marvelous light.

Let us, dear brethren, not only be sure that our hearts are of the good ground sort, and be sure that we have received and are developing the good seed, the Word of the Kingdom, but let us seek also to bring forth much fruit. Seeing that some of these may bring forth thirty, some sixty, and some an hundred-fold to the Master’s praise, let us determine that by the grace of God, which we know is ours and will assist us, we will be of those who bring forth fruitage an hundred-fold – to our largest possible capacity and measure of service to our King.

How may we increase our faithfulness? We answer, by increasing honesty of heart, which prepares us for increased measure of the seed and which enables us to bring this forward to perfection. Let us be diligent, therefore, that the Master may find us bearing fruit to the very best of our abilities, surroundings and opportunities.

THE MESSAGE OF THE KINGDOM

The Lord called the seed “the word” in Mark’s account of this parable, the “word of God” in Luke’s account, and the “word of the kingdom” in Matthew’s account. (Mark 4:14; Luke 8:11; Matt. 13:19) Since the good seed is God’s Word or the message of the Kingdom, our Lord no doubt used all of these expressions. We may in fact say that the message of the Kingdom is the only communication God has yet given to mankind as a message of hope.

God intimated the Kingdom to Abraham in the oath-bound covenant: “And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” (Gen. 22:18) God’s promise was that the seed of Abraham would be granted Kingdom powers and would bless Israel and through Israel bless the world. Israel was hoping to attain this very promise at the time Jesus gave this parable.

All of the promises given through the Prophets pertain to the Kingdom. They prophesied the time for the Kingdom to be established, and the blessings to flow from it to all parts of the earth. They described how all will know the Lord, from the least to the greatest, and how righteousness will flourish throughout the world. (Jer. 31:34; Isa. 11:9) Then sin and sinners, as well as Satan himself, will be subjected to the powers of righteousness in the hands of the Messiah.

At the time of the giving of this parable, the seed, word or message of the Kingdom had taken on a special purpose – the selection of a Kingdom class. The invitation was made to some to become joint-heirs with the Messiah, the heir of the Kingdom.

Anyone who has never heard anything about the Kingdom has never heard anything about the Gospel, for it is the “Gospel of the Kingdom.” The preaching of eternal torment and other doctrines falsely proclaimed as the Gospel of the Kingdom are delusions which do not come from God’s Word. They are not the good seed that brings forth good fruit. They are instead false messages that have brought forth thorns and tares in abundance.

If this good seed of the Kingdom is rightly received into a good heart, it cannot be easily choked with earthly hopes or ambitions – for the Kingdom hope is above all grand, pre-eminent, and soul-satisfying. The Kingdom hope is as an anchor to the soul, and does not permit the cares of this life to seem large and to crush it out. On the contrary, to honest hearts which have received the good seed of the Kingdom, the cares of this life are merely incidental trials to be overcome, building character and bringing forth much fruit in the Lord’s service.

(Based on Reprints 3763 and 2627.)

Write to us at: epiphanybiblestudents@gmail.com

NO. 790: MAN ASKS AND GOD ANSWERS

No. 790

What the Scriptures Say about Spiritism and Occultism

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

Who practiced Spiritism and Occultism in Bible times?

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

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

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

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

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

(2) The worst of the Jews:

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

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

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

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

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

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

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

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

Eccl. 9:5-6, 10: “For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun. . . . Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.”

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

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

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

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

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

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

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

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

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

(1) Lies, deceptions, and false doctrines:

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

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

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

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

(2) Devil worship:

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

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

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

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

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

(4) Demoniac possession:

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

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

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

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

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

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

How do we know this incident was an impersonation?

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

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

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

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

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

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

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

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

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

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

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

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

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

(2) We are to regard them as abominations:

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

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

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

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

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

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

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

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

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

(1) We are to avoid and oppose them:

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

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

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

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

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

(3) We are to pray:

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

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

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UNTO THE PURE ALL THINGS ARE PURE

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

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

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

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

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

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

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

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

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

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

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

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

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

THE GOOD PHYSICIAN’S ANTIDOTES

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

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

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

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

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

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

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

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

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

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

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

(Based on Reprint 2516.)

Write to us at: epiphanybiblestudents@gmail.com

NO. 789: REJOICE IN TRIBULATION

No. 789

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

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

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

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

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

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

PAUL AND SILAS IMPRISIONED

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

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

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

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

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

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

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

SECURING JUSTICE

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

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

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

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

THE EPISTLE TO THE PHILIPPIANS

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

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

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

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

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

REJOICE ALWAYS

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

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

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

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

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

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

THE GRAND SUMMATION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Based on Reprints 3122 and 3127.)

Write to us at: epiphanybiblestudents@gmail.com

NO. 788: THE MELCHIZEDEK PRIESTHOOD

No. 788

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

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

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

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

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

“AFTER THE ORDER OF MELCHIZEDEK”

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

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

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

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

PURPOSE OF A NEW PRIESTHOOD

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

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

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

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

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

A HIGHER PRIESTHOOD

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

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

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

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

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

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

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

WITHOUT FATHER OR MOTHER

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

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

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

THE BETTER SACRIFICES

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

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

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

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

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

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

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

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

THREE AGES, THREE MESSAGES

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

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

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

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

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

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

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

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

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QUESTIONS OF GENERAL INTEREST

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

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

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

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

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

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

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

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

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