NO. 776: THE GREATEST EVENT OF HISTORY

No. 776

“And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two others with him, on either side one, and Jesus in the midst. And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.” (John 19:17-19)

Calvary was the scene of the most wonderful event of history, the foundation of the Gospel, the fulcrum upon which divine love and justice worked to roll away the curse resting upon humanity. As the Apostle wrote, “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures.” (1 Cor. 15:3)

The exact location of Calvary is not definitely known, but it is referred to in all four Gospels. Matthew, Mark and John refer to it as Golgotha, the Hebrew word equivalent to the Latin word Calvary used by Luke, both words signifying “place of a skull.” (Matt. 27:33; Mark 15:22; Luke 23:33; John 19:17) There is a site outside Jerusalem that is a bare hill with two caves in the front, which gives the appearance of a skull when looked at from a distance, the caves and the brush growing therein representing the eye sockets. It has been suggested that this was the place of the crucifixion.

Crucifixion was a most horrible and torturous form of death, yet it is not the torture alone which our Redeemer suffered on our behalf that awakens our feelings of sympathy and sorrow when we think of Calvary and the events preceding it. Two others were crucified with Jesus, and many others have suffered a similar death before and since. Some, we may presume, suffered as much or more agony through longer and more drawn-out torture, gradual burning at the stake, lacerations, etc. Aside from our dear Savior’s experiences being undeserved by the one “who went about doing good,” the thought that impresses our hearts most deeply is that His experiences were in connection with paying our penalty, so that “with his stripes we are healed.” (Acts 10:38; Isa. 53:5)

“THE LOVE OF CHRIST CONSTRAINETH US”

The thought that Christ died for our sins, the just for the unjust, that He might bring us to God – that we might be restored to divine favor and released from the just sentence of death upon us – this thought moves our hearts to loving sympathy. “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead [under sentence of death]: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.” (2 Cor. 5:14-15)

Doctors of divinity and college professors of our times, full of the “wisdom of this world” (1 Cor. 1:20), deny the necessity for our Lord’s death and the value of the precious blood as an atonement for the sins of mankind. The more they deny this foundational feature of the Gospel, the more those who are able by the grace of God to see the divine plan must emphasize the value of the cross as the basis of reconciliation between God and man.

Today Jesus is presented as a good, noble, wonderful and wise teacher, whose words are suitable for texts and comments, but the sin of the world is denied when it is claimed that man is evolving to a higher nature, approaching the divine likeness. If there is no sin of the world to be atoned for, the Scriptural record that Jesus made atonement for the sins of the world is of course in error, but this is the view that is rapidly spreading throughout Christendom and destroying all true Christian faith.

Any faith other than faith based on the atonement is not the true Christian faith, not the faith once delivered to the saints, not the faith that is pleasing to God, not the faith that is the basis for justification and forgiveness of sins, not the faith that is to be respected and honored, blessed and rewarded by the Lord in due time. We cannot state this matter too strongly, even though it may offend some to be told that they are not Christians in the Scriptural sense of the word if they no longer hold to the doctrine of atonement through the blood of the cross – through the death of Jesus. Ultimately this doctrine will be the touchstone which will clearly show who are the Lord’s people and who are not, and those who lose it will lose membership in the household of faith, at least, as the present age is concerned. They are no more Christians than are those who adhere to Islam, Judaism, Buddhism, or no faith at all. Many among these groups believe that Jesus lived and died and was a great teacher, but this does not make them Christians and does not justify them. As the Apostle points out, we are justified “through faith in his blood.” (Rom. 3:25)

“CONSIDER HIM” – JESUS BEFORE PILATE

The chief priests and leading Jews of the Sanhedrin had been anxious for some time to apprehend our Lord, causing Him to no longer walk in Judea because the Jews there sought to kill Him. (John 7:1) Our Lord returned only at the time of the Feast of the Passover, knowing that then “his hour was come.” (John 13:1) He knew that it must happen at the time of the Passover in order to fulfill the types and prophecies of the Law.

The Jewish leaders had been exasperated by the Lord’s triumphal entry into Jerusalem on the ass, and by His driving the money-changers out of the Temple. They seized upon the idea of using Judas to betray Jesus at night, capturing Him when the multitudes were at home, and holding His trial and condemnation by the Jewish court during the night. They planned to rush the matter through and secure Pilate’s endorsement of the death sentence, which was essential. After the Lord’s arrest in the Garden of Gethsemane, He was brought before the high priests, Annas and Caiaphas, for examination and trial before the Jewish Sanhedrin. Our Lord was brought in as a prisoner at probably about one o’clock in the morning, and the examination and trial are thought to have lasted until the early morning hours.

It was necessary that at least a form of justice be followed in the trial before the Sanhedrin, the Jews highest court. Accordingly, witnesses were sought to prove something against our Lord which would show Him worthy of death. But finding no such witnesses, they ultimately secured two who were willing to bear false witness by slightly perverting our Lord’s statements. Their wish to bear witness against Him and to secure the favor of the chief priests probably prompted them to distort our Lord’s words. (Matt. 26:59-66)

A little later that morning, He was brought before Pilate, the representative of the Roman government. They brought Jesus before Pilate because the Sanhedrin had no power to put anyone to death without the consent of the Roman governor. They brought Him bound, to indicate that they had already determined Him to be a vicious character and duly guilty, and that the endorsement of their verdict and the order of execution were the only proper steps for Pilate to take.

The charge before the Sanhedrin had been blasphemy, a charge that would have had no weight before Pilate, since he himself was probably not a believer in the Jewish religion and customs. Hence, the charge they made against Him before Pilate was treason to Caesar, the high priests and Sanhedrin hypocritically taking the position that they were loyal defenders of the Roman power. No charges of treason or sedition were made in the trial before the Sanhedrin, because that would have been out of order. As the Jews held to their right to freedom from the Roman yoke, treason to Rome would have been considered loyalty to Judaism. Besides that, they had been waiting for centuries for a great deliverer to free them from Roman rule.

Pilate evidently saw through their subterfuge. His experience with human nature enabled him to see at a glance that the prisoner before him was a remarkable man and not the type to be a dangerous enemy to the empire. Pilate’s question to our Lord was evidently one of curiosity and full of irony: “Art thou the King of the Jews?” If Pilate expected Jesus to make any assertion of power and greatness, or any appeal for compassion or pity, he was disappointed. The Master merely answered in the brief and simple words, “Thou sayest.” He made no response to the various charges and calumnies the Jewish elders and priests heaped upon Him – “never a word.” (Matt. 27-11-14)

Jesus knew that His hour had come; He knew that the cup of bitterness and ignominy which He was drinking was permitted by the Father. His will was entirely submitted to the Father’s will, and He had no desire to clear Himself, nor to avoid or resist the death sentence being sought. Pilate was amazed that anyone could be so indifferent to the preservation of His own life; but he clearly saw that the charges were base fabrications, unworthy of consideration. He informed the accusers that it was the season when it was the custom for him to a set a prisoner at liberty, hoping they would be satisfied to reckon Jesus as having been justly accused, justly sentenced, and then set free.

Pilate announced that the one to be released would be either Jesus or a very noted criminal named Barabbas. By naming Barabbas as the alternative choice to Jesus, he evidently thought that the Jews would finally conclude that of the two they would prefer to have Jesus at liberty rather than the clearly undesirable Barabbas, but Pilate was mistaken. The Jewish leaders were enraged at the thought that their plans might fail, and they incited the gathered multitude against such a decree. The hatred inspired by religious fanaticism is the deepest, wickedest and most conscienceless of all, and Barabbas was promptly accepted, leaving Pilate committed to freeing him and leaving Jesus under the implied sentence.

When Pilate asked what he should do then with Jesus, their blood-curdling cry was, “Let him be crucified!” Astonished, Pilate answered, “Why, what evil hath he done?” Seeing that the case hung in the balance, the bloodthirsty accusers cried out with greater vehemence for Him to be crucified, causing Pilate to fear a general insurrection if their demands were not met. As a representative and mouthpiece for the Roman Empire, Pilate was required to preserve order at any cost. Although he yielded to the demands, he indicated his disagreement, washing his hands with water before them and saying, “I am innocent of the blood of this just person: see ye to it.” (Matt. 27:22-25) Thus he put the responsibility upon them, evidently still hoping they would change their minds.

When all the people cried, “His blood be on us, and on our children,” it was a prophecy of divine judgment against them. (Matt. 27:25) When they cried, “We have no king but Caesar,” the Almighty took them at their word. (John 19:15) The only way for them to escape the curse of His blood that they pronounced upon themselves is to accept His blood, freely offered to them as to all mankind, as the blood of sacrifice, the blood of atonement which sanctifies (makes holy to God) all who accept it by faith. It is the blood or seal of the New Covenant.

Pilate endeavored to arouse sympathy for Jesus in His accusers by having Him scourged. His soldiers then put a crown of thorns and a purple robe on Jesus, and Pilate presented Him to the crowd. He stated again that he found no fault with Jesus and then cried, “Behold the man!” (John 19:1-5) All Pilate’s appeals were futile. Jesus’ enemies were so filled with bitterness and envy that they were blind to His personal qualities, although some women who were not His disciples seemed to perceive them, and as He passed they wept.

Jesus was the most composed of all those present, because He had the assurance that He was doing the Father’s will. This assurance had kept Him calm and unmoved from the moment the angel appeared in Gethsemane to give Him the word of divine favor and thus strengthen Him. (Luke 22:43) Because He had such confidence in the wisdom, love, justice, and power of God, He was ready to endure anything that would be the Father’s will and would carry out the Father’s plan. To the weeping women He said, “Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.” (Luke 23:28) He doubtless had in mind the awful trouble that was to come upon that city thirty-seven years later.

The story of the shame that our dear Redeemer endured so patiently on our behalf is deeply touching. The telling and reading of it may have brought more hearts to repentance than almost anything else, nor does it lose its power with those who have already accepted our Lord and the redemption effected by His blood. The Apostle gave one of his most forceful lessons on this subject: “For consider him that endured such contradiction [opposition] of sinners against himself, lest ye be wearied and faint in your minds.” (Heb. 12:3) It mellows our hearts every time we consider that the opposition was unmerited by Him, and that it was a part of His sacrifice on our behalf. The Apostle urged all the Lord’s followers to consider the meekness, patience and sufferings of Christ, endured most unjustly, lest we become weary or faint in our minds, when enduring comparatively light afflictions.

“TAKE UP HIS CROSS”

The route from Pilate’s judgment hall to Calvary was indeed a “via dolorosa” – a sorrowful way, a doleful way. Jesus, bearing His cross, headed the procession, accompanied by four Roman soldiers. The two thieves with their crosses followed, with four soldiers guarding each. The entire procession was under the charge of a Centurion. Our Redeemer had been under a tremendous strain and without food for about twelve hours. Evidently He was scarcely able to carry His load, and the Centurion compelled Simon of Cyrene, a countryman, to bear the cross after Jesus. (Luke 23:26) It is uncertain whether this means that he walked behind Jesus in the procession, carrying the cross, or whether he carried the back part of the cross with Jesus. In any event he had a most glorious opportunity, even though it was compulsory.

Many of the Lord’s people who have read this account have wished that they could have had a share in carrying that cross, but where were Peter, James, John and all the other disciples? Sadly, they allowed fear to stand in their way, depriving them of a most glorious service. When we think of this, we should remember that our Lord has graciously provided that all of His followers may share in the carrying of His cross. The weight of the cross has not ceased. The cross of Christ is still in the world, and the privilege is still with us to bear it with Him, following after Him. Although the Apostles lost the privilege of bearing the literal cross for Jesus, they gloriously recovered from their fear, and we have the record of their noble service, bearing the cross of Christ for all the years of their lives afterwards.

Let us love much and show our love by our zeal in cross-bearing. The mainspring of our devotion to the Lord must be love for Him, a desire to do what would please Him, and an appreciation of what He has done for us. Jesus said, “If any man will come after me, let him deny himself, and take up his cross, and follow me.” (Matt. 16:24)

“HE WAS NUMBERED WITH THE TRANSGRESSORS”

It was prophesized that our Lord would be “numbered with the transgressors” (Isa. 53:12) and His crucifixion between two thieves fulfilled that prophecy. (Mark 15:28) From the standpoint of Jesus Himself, this could only have meant the depths of humiliation. Any noble man or woman would find it especially detestable to be considered as belonging with transgressors, murderers, and thieves. If this is true with us in our imperfect condition of mind and heart, how much more intense must this feeling have been in the perfect one, our Lord. How He must have loathed sin, how utterly opposed to it in every sense of the word He must have been, and how much more shame He must have felt than we could possibly have felt in His position.

That the heavenly Father permitted His Son to experience such humiliation was evidently intended to be a demonstration to angels and to men of the Son’s unlimited loyalty of heart: “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” (Phil. 2:8) Thus the Lord demonstrated that He was not only willing to die, but He was willing to die in the most despicable manner possible. He demonstrated full self-renunciation, complete deadness of His own will and thorough aliveness of His own heart and mind to the Father’s will. In all this He became an illustration of humility to His followers, as the Apostle suggested: “Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.” (1 Pet. 5:5-6) Humility is essential to all who would be of the Lord’s family, no matter how deep the humiliation that obedience to God may bring.

From the standpoint of the priests and Pharisees, the Lord’s crucifixion with the two thieves was especially desirable. It prevented Him from being seen as a martyr, demeaning and degrading Him before the people, and making them ashamed to be seen as His followers. How could it be expected that any could ever see glory in the cross of Christ? But how wonderfully God’s plans overrule all human arrangements, and make even the wrath and envy and villainy of the human heart work out to His praise and in accordance with His plan.

KILLING THE PRINCE OF LIFE

The distance from Pilate’s palace to Golgotha apparently was not great, though the latter is outside the city wall. The spot was soon reached, the crosses were laid upon the ground, and the soldiers quickly stripped the prisoners and nailed them, probably with wooden spikes, to the crosses which they then lifted and dropped into the previously prepared holes, the feet of the crucified coming within about two feet of the ground. The agony resulting from such a proceeding can be better imagined than described, especially at the moment when the cross dropped into the socket, and the weight of the body together with the swinging, surging, and jolting of the cross would make the pain extreme.

It was customary to publish the crime for which the convicted was being executed by a printed notice over the head of the victim. In the case of Jesus, the notice said, by Matthew’s account, “THIS IS JESUS THE KING OF THE JEWS.” Mark gives the superscription as, “THE KING OF THE JEWS,” and Luke gives it as, “THIS IS THE KING OF THE JEWS.” (Matt. 27:37; Mark 15:26; Luke 23:38) All three may be correct since the notice was written in three languages – Hebrew, Greek and Latin.

In a sense, this was Pilate’s opportunity to get even with the envious and malicious Jewish rulers who were forcing him to crucify Jesus, contrary to his will and contrary to justice. His decision to allow the writing above Jesus to stand was correct, and ultimately the blind eyes of the world will be opened to the great truth that Jesus was indeed divinely anointed to be the King of earth, but as He said, “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.” (John 18:36) That is to say, His Kingdom was not of the present order or arrangement and was not yet due to come into power. His followers were also not of this world and thus were not fighting to establish His Kingdom authority.

Those who have thus far acknowledged Him as King are very small in number and very insignificant in the world – “not many mighty, not many noble,” but chiefly “the poor of this world rich in faith.” (1 Cor. 1:26; Jas. 2:5) Those who conclude that Jesus is now the King of the world and is reigning are nearly as blind and prejudiced as were the doctors of divinity who secured our Lord’s death. Those who “love his appearing,” whose souls long for the presence of the King and the inauguration of His reign of righteousness in the earth are a woefully small number. (2 Tim. 4:8)

After they crucified Him, the Roman soldiers immediately began to divide His garments, casting lots for them. The soldiers coldly looked at the Lamb of God who was suffering, the just for the unjust as their redemption price, and divided His clothing as their plunder. They greatly resembled the whole of “Christendom” throughout history, from that time to the present. In all parts of the civilized world, millions who have heard of Jesus and His love for us and His sacrifice on our behalf are still totally unmoved, unconcerned, and unthankful. They are willing to receive and divide among themselves the various blessings and advantages which have come to them through His death, but they receive them without appreciation or gratitude. As the Apostle explained, the most kindly view we can take of them is that the Gospel is hidden to them: “But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” (2 Cor. 4:3-4)

WITH HIM IN HIS DYING HOUR

Four of His very special friends were with the Lord in His dying hour: His mother, the wife of Cleopas (stated to be His mother’s sister, but perhaps her cousin), Mary Magdalene, and John. We are not to judge too severely the apparent lack of courage on the part of Jesus’ other friends. The popular bitterness against Jesus which led to His crucifixion extended to His followers to a large degree, and it was natural for them to be afraid; it had even been hinted that Lazarus would be put to death also. The three women might reasonably feel themselves safer from being harmed despite their interest in Jesus. John may also have had reason to be less afraid because he had a friend in the High Priest’s household. That friend had permitted him to be present when Jesus was first brought before the High Priest, while Peter had been afraid to show himself.

Although He was in great pain, it was at this time that Jesus commended His mother to John’s care, saying to her, “Woman, behold thy Son!” To the disciple He said, “Behold thy mother.” (John 19:25-27) Although we are not literally able to be at His cross to show our sympathy for Him, we can lend our presence and aid to dear brethren in their dark hours and He will count it as being done for Him.

Another prophecy of Scripture remained to be fulfilled: “They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.” (Psa. 69:21) The fulfillment of this prophecy would further identify Jesus as the Messiah, and it is why He mentioned His thirst: “After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.” (John 19:28) He doubtless had been thirsting for quite a while given the circumstances of the crucifixion, but now the time had come to express it. Vinegar (actually a sour wine, the common drink of Roman soldiers) was given to Him. It was mixed with gall or myrrh, a bitter substance commonly given to those being crucified to dull the pain. It was a kindness, not an injury, but Jesus refused it, preferring to experience the full measure of pain and suffering the Father’s wisdom, love, and justice had prepared for Him.

Having thus fulfilled the various Scriptures relating to His career, our Lord realized that the end of His course had come. It was probably at this point that the Father’s fellowship was withdrawn from Him for a moment. The actual withdrawal of the Father’s favor and communion was a necessary part of the Lord’s suffering as a sin-bearer so that at least for a short time He had the full experience of the sinner. He was treated as a sinner on our behalf so that we might be considered as righteous by God. Of all our Lord’s experiences we believe that this moment, in which the Father completely hid His face from Him, was the most trying moment, the severest ordeal, and the one that apparently our Lord had not foreseen. Although bereft of every earthly comfort, favor, privilege, and blessing up to this moment, He had nonetheless possessed a realization of fellowship and communion with the Father. For that upon which His whole life had depended to now be taken away was the severest trial.

In agony He cried, “My God, my God, why hast thou forsaken me?” (Matt. 27:46) He wondered what He had done to cause a cloud to come between Him and the Father. He probably soon realized that it was necessary for Him to thus fill up the cup of suffering and to demonstrate to the very limit His loyalty and obedience, fully and completely meeting the penalty against our race. While probably still under this cloud, but with having come to this realization, He cried, “It is finished!” and died. (John 19:30)

We figuratively speak of people dying of broken hearts, but it appears our Lord experienced this very thing. Today this is referred to as “broken heart syndrome,” a potentially fatal condition. Deep grief tends to interfere with the ability of the heart to pump blood, causing strain upon the heart. We have all felt this at times – a weight and heaviness of heart when under unusual stress. This seems to have been the case in our Lord’s situation; He literally died of a broken heart.

If we are devoted followers of Jesus, we should consider that our Lord bore this agony for us and ask ourselves, what we have borne for Him – what shame, what humiliation, what pain? The very thought of this should make us ashamed to mention any trials we may have endured, and give us more courage to patiently endure all things which divine providence may allow us to experience because of our discipleship.

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This paper is drawn from the writings of Pastor Russell, primarily Reprints 3560 and 2312.

Write to us at: epiphanybiblestudents@gmail.com

NO. 775: “CHRIST OUR PASSOVER”

No. 775

Some Thoughts for the Memorial

“For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.” (1 Cor. 5:7-8)

The date for celebrating the Memorial to our Lord in 2022 is April 13, after 6:00 p.m. The date is determined by this method: The moon nearest the Vernal Equinox becomes new in Jerusalem on April 1 at 9:24 a.m., thus establishing 6 p.m. March 31 as the beginning of Nisan 1, Bible reckoning. Counting forward to Nisan 14, we arrive at 6 p.m. April 13. Any time that evening after 6 p.m. would be proper for the celebration.

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The instructions for the Passover in Egypt were very rigid, even as respects the time it should be kept. Up until that time the Jewish year began with the first day of the seventh month – Tishri; but the institution of the Passover changed that. The month Abib was then to become the first month: “And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you.” (Exod. 12:1-2) Since that time the Jews observe two years – the religious year beginning with Abib, or Nisan, and the business year beginning with Tishri. However, all recordings in the Bible after the Passover in Egypt are reckoned as from the month Abib, or Nisan.

This change was not without purpose. Prior to the Passover, the Jews had no organized religious ritual. The religious order which they had when they entered Canaan some forty years later was the one arranged for them through Moses at Sinai in the wilderness, when the Aaronic priesthood and the Tabernacle ceremonies were first instituted. This would seem to suggest to us that the secular year revealed the character of the dispensation previous to the present one – commonly known as the Jewish Age. It would be followed by the ecclesiastical year, and would suggest the spiritual character of the present dispensation. Here then is contrasted the dealings of God during the Jewish Age, along the rigid lines of the Law, to His Grace dealings during the present age. Prior to the Gospel Age, God’s dealings with His covenant people were along earthly and secular lines; whereas, during this Gospel Age His dealings with His people have been along spiritual and ecclesiastical lines.

The fact that God changed the beginning of the year in connection with His institution of the Paschal Lamb, its feast and the entire Passover festival, suggests that the change of the year is typical of the Lord changing His dispensational dealings at the beginning of the Gospel Age, for the change in the type was made because of the Passover Lamb, its feast and its following festival, which properly type Christ our Lamb, with the privileges and blessings of the Christian life that attach to it.

And concerning the date on which the Passover and its subsequent memorials were to be kept, the instruction was very specific – it was to be on the fourteenth day of the first month. (Exod. 12:6-11)

DELIVERANCE FROM THE BONDAGE OF EGYPT

The Feast of the Passover, celebrated every year for seven days, began with the fifteenth day of the first month. It celebrated in a general way the deliverance of the people of Israel from the bondage of Egypt – but particularly the passing over, or sparing alive, of the firstborn of that nation during the plague of death upon the Egyptians. It was this last plague that finally compelled Pharaoh to release the Israelites from servitude. The passing over of the firstborn of Israel became the precursor of the liberation of the whole nation of Israel and their passing in safety over the Red Sea into freedom from the bondage of Egypt. We can readily see that so portentous an event would properly be commemorated by the Israelites as intimately identified with the birth of their nation; and thus it is celebrated by Jews to this day.

The Lord’s people are interested in those events, as they are interested in all arrangements of their Heavenly Father, both with respect to His typical people, fleshly Israel, and with respect to the whole world of mankind. We are even more deeply interested in those events in Egypt because the Lord has revealed that those things which happened to natural Israel were intended to typify and foreshadow still greater things in the divine plan regarding Spiritual Israel.

Regarding these spiritual things, the Apostle declared: “But God hath revealed them unto us [Spiritual Israel] by his Spirit . . . But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” (1 Cor. 2:10, 14) God used the Apostles as mouth­pieces to give us certain clues whereby, if guided by His Spirit, we may understand the deep things of God. One of these clues is found in our opening text, which clearly shows that fleshly Israel typified the whole people of God – all who will ultimately become His people by the close of the Millennial Age. By implication, the Egyptians represented the opponents of the people of God, with Pharaoh, their ruler, representing Satan, the prince of evil and darkness. Pharaoh’s servants and horsemen represented fallen angels and men who have associated or who will associate themselves with Satan as opponents to the Lord and His people.

The Israelites longed for deliverance from bondage, yet they were weak and unable to deliver themselves. They could never have freed themselves from the yoke of Egypt if the Lord had not intervened on their behalf by sending Moses to be their deliverer. Likewise, we see the world of mankind, presently and all throughout history, groaning and travailing in pain under bondage to sin and death under “the prince of this world.” (Rom. 8:22; John 12:31)

These billions of humanity have yearned for freedom from their own sins and weaknesses and from their penalties, pain and death, but without divine aid, mankind is powerless. A few make a vigorous struggle, and make some progress, but none get free. The entire race of Adam is in bondage to sin and death, and their only hope is in God and in the antitypical Moses that He has promised will deliver His people in His appointed time. He will bring them across the Red Sea, representing the Second Death, but Satan and all who affiliate or sympathize with him and his evil course will perish there. They will be everlastingly destroyed, as was typified in the overwhelming of Pharaoh and his hosts in the literal Red Sea. But of the Lord’s people we are told: “He that overcometh shall not be hurt of the second death.” (Rev. 2:11)

DELIVERANCE OF THE FIRSTBORN

The firstborn occupied a special place in the type. Not only were they the heirs, but they also had a special place because they were subjected to a special test or trial in advance of the remainder of Israel. They became liable to death before the general exodus from Egypt, and when the exodus did occur the firstborn had a special role – a special work to do in connection with the general deliverance. They became a separated class, represented in the tribe of Levi. They were separated from their brethren, giving up entirely their inheritance in the land, so that according to the divine arrangement they might be the teachers of their brethren.

The antitype of the firstborn of Israel is brought to our attention by the inspired Word when the Apostle speaks of the “church of the firstborn.” (Heb. 12:23) The tribe of Levi clearly types the household of faith, led by the preparatory Royal Priesthood, the Church in the flesh, which has given up inheritance in earthly things on behalf of the brethren. In due time they will constitute the actual Royal Priesthood, whose Chief Priest is the Lord, and will bless, rule, and instruct the world during the Millennial Age.

The firstborn of Israel in Egypt were subject to death, but they were passed over and escaped it. Losing their earthly inheritance, they became a priesthood. In the same way, the antitypical Church of the Firstborn in the Gospel Age has been subject to Second Death, having their testing or trial for everlasting life or everlasting death in advance of the remainder of mankind. They have passed from death to life through the merit of the Redeemer’s blood – the merit of His death. Along with Him, they renounce or sacrifice the earthly inheritance, the earthly portion, that they may attain heaven and its life more abundant.

Those whose passing over occurs during the nighttime of this Gospel Age – before the Millennial morning dawns and its Sun of Righteousness arises – are to be the leaders of those who will ultimately become the Lord’s people, bringing them forth from the bondage of sin and Satan. Mark how this agrees with the language of the Apostle: “For the earnest expectation of the creature [creation] waiteth for the manifestation of the sons of God. . . . For we know that the whole creation groaneth and travaileth in pain together until now.” (Rom. 8:19, 22)

CHRIST OUR PASSOVER LAMB

There is another important feature of the type: the passing over of the firstborn and the resulting deliverance of all of Israel required the slaying of a Passover lamb on the fourteenth day of the first month, the sprinkling of its blood upon the doorposts and lintels of the house, and the eating of its flesh with bitter herbs and unleavened bread. Thus each house of Israel represented the household of faith, and each lamb represented “the Lamb of God.” (John 1:29) The firstborn in each family represented the Christ, Head and Body. The bitter herbs represented the trials and afflictions of this present time, which serve to whet the appetite of the household of faith for the Lamb and the unleavened bread.

Moreover, the members of each household were to eat with staff in hand, prepared for a journey. This illustrated that the antitypical firstborn and household of faith partaking of the Lamb during the nighttime of this Gospel Age would be pilgrims and strangers in the world, realizing the bondage of sin and death, and desiring to be led by the Lord into freedom from sin and corruption – into the liberty of the sons of God.

In harmony with this type, our Lord died as the antitypical Passover Lamb on the fourteenth day of the first month. At no other time was it possible for our Lord to finish in death the sacrifice He began at age thirty with His baptism unto death. Consequently, although the Jews many times sought to take Him, they were unable to do so: “Then they sought to take him: but no man laid hands on him, because his hour was not yet come.” (John 7:30)

As the Jews were commanded to select and receive into their houses the lamb of sacrifice on the tenth day of the first month, the Lord appropriately offered Himself to them on that date. Five days before the Passover, He rode into the city on the ass, the multitude crying, “Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord.” (Matt: 21:9) Instead of receiving Him, the nation of Israel rejected Him, and thus identified itself with the Adversary for the time. “He came unto his own, and his own [as a nation] received him not. But as many as received him [individually], to them gave he power to become the sons of God, even to them that believe on his name.” (John 1:11-12)

They refused to eat of the antitypical Lamb and thus lost the opportunity of becoming as a nation the firstborn ones – they lost the opportunity of passing over and becoming members of the New Creation, with life more abundant in glory, honor and immortality. We are glad, however, to be informed elsewhere in the Scriptures that they will, never­theless, have a glorious opportunity to accept the Lamb of God, to eat and appropriate His flesh, His sacrifice, and thus may escape the bondage of sin and death under the leadership of the Lord and of His faithful brethren, Spiritual Israel, the antitypical Church of the Firstborn. (Rom. 11:11–26)

OUR LORD’S MEMORIAL SUPPER

It was at the close of His ministry, on the fourteenth day of the first month, on “the same night in which he was betrayed” (1 Cor. 11:23), that our Lord celebrated the typical Passover with His disciples, eating the typical lamb representing Himself and His own sacrifice for the sins of the world. The eating of this supper on the night preceding our Lord’s death, and yet on the same day, was made possible by the Jewish custom of beginning each day, not at midnight, but in the evening. The Lord evidently arranged all the affairs of Israel in conformity with the types they were to express.

As Jews born under the Law, it was obligatory for our Lord and His Apostles to celebrate this type at its proper time, but after they had thus observed this Jewish Supper, the Lord instituted for His disciples and for His entire Church a new thing to take its place. Our Lord did not institute another, higher type of the Passover. On the contrary, the type was about to begin its fulfillment – our Lord, as the antitypical Lamb, was about to be slain. As the Apostle expressed it, “For even Christ our passover is sacrificed for us.” (1 Cor. 5:7)

For anyone accepting Christ as the Passover Lamb, thus accepting the antitype as taking the place of the type, it would not be proper to prepare a typical lamb and eat it in commemoration of the typical deliverance. For all believers in Jesus as the true Passover Lamb, the appropriate thing going forward would be the sprinkling of the doorposts of the heart with His blood, realizing that through His blood they now have forgiveness of sins. (Heb. 10:22) Henceforth they must “eat,” or appropriate to themselves by faith, the merits of their Redeemer – the merits of the man Christ Jesus, who gave Himself a ransom for all. By faith they must partake of those merits, and realize that as their sins were laid upon the Lord, and He died for them, so His merits and righteousness are imputed to them.

When our Lord instituted His Memorial Supper, called the Last Supper, it was a new symbol, built upon and related to the old Passover type, though not a part of it, being a commem­oration, or memorial of the antitype. We read: “For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.” (1 Cor. 11:23-25)

The word “remembrance” implies that this new institution was to take the place of the former one, which was about to become obsolete by reason of fulfillment. This does not imply that it should be done without regard to time and place; it instead signifies that when the cup and unleavened bread were used thenceforth as a celebration of the Passover, it should on every occasion be considered a celebration, not of the type but of the antitype. As it would not have been lawful, proper or typical to celebrate the Passover at any other time than that appointed of the Lord, likewise it is still not appropriate to celebrate the antitype at any other time than its anniversary.

The Apostle added, “For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.” (1 Cor. 11:26) This shows us that the disciples clearly understood that thenceforth the annual Passover celebration must have a new meaning for them: the broken loaf representing the Lord’s flesh, the cup representing His blood. Although this new institution was not laid upon His followers as a law, and no penalties were imposed for failing to properly observe it, the Lord knew well that all trusting in Him and appreciating Him as the antitypical Passover Lamb would be glad to take up the Memorial which He thus suggested to them.

PRIMARY SIGNIFICANCE OF THE BREAD AND THE CUP

In presenting to the disciples the unleavened bread as a memorial, Jesus said, “Take, eat; this is my body.” (Matt. 26:26) His words evidently meant that the bread symbolized or represented His body, for in no sense had His body yet been broken. The picture is complete when we recognize that the unleavened (pure, unfermented) bread represented our Lord’s sinless flesh – leaven being a symbol of sin under the Law, and especially commanded to be put away at the Passover season. On a previous occasion, Jesus had given a lesson which interprets this symbol. He said, “For the bread of God is he which cometh down from heaven, and giveth life unto the world. . . . I am the bread of life . . . I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.” (John 6:33, 35, 51)

In order to appreciate how we are to “eat of” this living bread, it is necessary for us to understand just what the bread signifies. According to our Lord’s explanation of the matter, it represented His human life, which He sacrificed for us. He did not sacrifice His pre-human existence as a spirit being, which He laid aside in order to take our human nature. It was the fact that our Lord Jesus was a perfect human being who was “holy, harmless, undefiled, separate from sinners.” (Heb. 7:26) The fact that He had no contamination from Father Adam, and hence was free from sin, allowed Him to become the Redeemer of Adam and his race, giving himself “a ransom for all.” (1 Tim. 2:3-6)

When we see that it was the pure, spotless human nature of our Lord Jesus that was laid down on behalf of sinners, we see what it is that we are privileged to “eat,” to appropriate to ourselves. His perfect human life was given to redeem all the human race from condemnation to death, to enable them to return to human perfection and everlasting life, if they are willing. We are to realize this and accept Him as our Savior from death.

The Scriptures show us, however, that if God would consider all past sins canceled and recognize us as having a right to human perfection, this still would not make us perfect, nor give us the right to eternal life. In order for any of Adam’s race to profit by the sacrifice of Jesus, it was necessary that He rise from the tomb as a spirit being on the divine plane, and that He ascend to the Father and deposit the sacrificial merit of His death in the hands of justice, receiving from the Father “all power . . . in heaven and in earth.” (Matt. 28:18) For the world, it was also necessary that Jesus come to earth again, invisibly, as a glorious divine being, to be the Mediator, Prophet, Priest and King for the whole world, to assist back to perfection and to harmony with God all who will avail them­selves of the wonderful privilege then to be offered.

This is the same blessing that the Church during the Gospel Age has received by faith in their Redeemer – namely, justification by faith. It is not justification to a spirit nature, which we never had and never lost, and which Christ did not redeem; but justification to perfect human nature, which Father Adam possessed and lost, and which Christ redeemed by giving His own sinless flesh, His perfect human life, as our ransom sacrifice.

The partaking of the un­leavened bread at the Memorial season then primarily means that by faith we have appropriated to ourselves the right to perfect human life with all its privileges, which our Lord at His own cost prepared for us. Likewise the fruit of the vine primarily symbolizes our Savior’s life given for us, His human life, His human being, His soul, poured out unto death on our behalf. (Isa. 53:12) The appropriation of this by us primarily signifies our acceptance of the resti­tution rights and privileges secured by our Lord’s sacrifice of them.

DEEPER SIGNIFICANCE OF THE LOAF AND THE CUP

Now let us note that there is a deeper meaning to the loaf and the cup. God purposed to allow the Church during the Gospel Age to present their bodies a living sacrifice (Rom. 12:1) and thus to have a part with the Lord Jesus in His sacrifice – as members of His body. Jesus did not directly refer to this deeper meaning of the Memorial, but it was doubtless one of the things to which He referred when He said, “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth . . . and he will show you things to come.” (John 16:12-13)

This Spirit of Truth (the power and influence of The Father), bestowed through Christ and speaking through the Apostle Paul, clearly explains the very high significance of the Memorial; for St. Paul says, writing to the true Church, “The cup of blessing which we bless, is it not the communion [participation] of the blood of Christ? The bread which we break, is it not the communion [participation] of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread.” (1 Cor. 10:16-17)

Both views of this impressive ordinance are very important. First of all, it is essential that we should see that our justification is through our Lord’s sacrifice. It is proper then that we should realize that the entire Christ, the entire anointed company, is from the divine standpoint a composite body of many members, of which Jesus is the Head (1 Cor. 12:12-13), and that this Body, this Church, as a whole had to be broken – that each member of it had to become a copy of the Lord Jesus and walk in the footsteps of His sacrifice, by laying down their lives for the brethren, as Jesus laid down His life not only for His Jewish brethren, but also for the whole world, according to the Father’s purpose. As Jesus sacrificed His actual, perfect humanity, the members of His body have been called to sacrifice their justified selves, reckoned perfect through Jesus’ merit, although not actually perfect.

Accordingly, the loaf and the cup represent suffering. Each grain must be crushed and ground before it can become bread for man; they cannot retain their life and individuality as grains. The same is true of the grapes; they must be crushed to extract their juice, thus losing their identity as grapes.

Our Lord distinctly declares that the cup, the fruit of the vine, represents blood, that is, life – not life retained, but life shed, given, yielded up. He tells us that this life poured out was for the remission of sins; and that all who would be His must drink it, must accept His sacrifice and appropriate it by faith. They must receive life from this source. It will not do to declare that life is the result of obedience to the Law. It will not do that faith in some great teacher and obedience to his instruction will amount to the same thing and bring eternal life. There is no way to attain eternal life other than through the blood once shed as the ransom price for the whole world: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” (Acts 4:12)

“TILL HE COME”

What is the full significance of the Apostle’s words, “till he come”? (1 Cor. 11:26)

Since our Lord, who instituted the Memorial Supper, placed no limit upon its observance, this expression by the Apostle is not to be understood as limiting the length of time in which it will be appropriate to commemorate the death of our Lord Jesus, our ransom sacrifice, and our consecration with Him. Rather, He is showing that it was not to be considered a limited arrangement, for a few years, but was to be continually observed until the Lord’s second coming. When speaking of the second coming of our Lord, the Apostle includes in his expression the gathering and exaltation with Christ of His Church to rule and bless the world in power and great glory. Even though the Kingdom is considered to have begun when the King began the exercise of His great power (Rev. 11:17) in 1878, it will not be set up, in the full sense of the word, until the last member of the Kingdom has been changed or glorified – until the breaking of the “loaf,” the Church, Head and body, is complete.

It is the coming of Christ as including the full exaltation of His Church or Kingdom that the Apostle evidently meant in his command to “show the Lord’s death till he come” – that is, to show our hope and confidence in His sacrifice until the Kingdom is fully set up. The same thought of the Kingdom glory being the end of the symbol may be gathered from our Lord’s own words on the occasion of the institution of the memorial: “But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.” (Matt. 26:29)

We believe the command to show His death until the Kingdom is fully set up would apply also to those faithful ones here in the end of the age who are not a part of the spirit-begotten Church of the Firstborn, because the merit of our Lamb has been tentatively imputed to all such – to the extent that the New Covenant cannot begin to operate toward the world until that embargo against Christ’s merit has been removed.

And surely if it were ever proper and expedient for those who believe that our Lord’s death was the ransom-price for sinners to confess it – to show it forth as the basis of all their hopes – it is now, when this foundation doctrine of God’s Word is being slandered and misrepresented. Let all who hold fast the confidence of faith in His precious blood (His sacrificed life) as the propitiation (satisfaction) for our sins, and for the sins of the whole world, be more zealous and fervent than ever before in confessing this great truth.

We send Christian love to all God’s people wherever they may assemble. We especially offer a prayer for the Lord’s nearness and rich blessing in the preparation for, and participation in this coming service. “Christ our Passover is sacrificed for us.”

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This paper is primarily drawn from the writings of Pastor Russell, with additional com­ments based on several of Brother John J. Hoefle’s writings.

Write to us at: epiphanybiblestudents@gmail.com

NO. 774: GOD’S GREAT COVENANTS

No. 774

“Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel . . . Not according to the covenant that I made with their fathers . . . which my covenant they brake . . . But this shall be the covenant that I will make with the house of Israel . . . I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.” (Jer. 31:31-33)

The Bible sets forth a number of covenants which may be broadly classified as either word covenants or blood covenants. There are only two true blood covenants – the ones mentioned in our opening text. These blood covenants are commonly referred to in the Scriptures as the Law Covenant and the New Covenant, and it is these covenants that particularly concern the great majority of the human race, although certain details foundational to them are found in some of the word covenants. While it is the two blood covenants that primarily concern us, we will offer a few brief comments on the word covenants.

THE WORD COVENANTS

The Adamic Covenant: “And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.” (Gen. 2:16-17 – the marginal reading is “dying thou shalt die”) This covenant is found in the very beginning of the Bible, during the first days of human history. The man had no choice in the terms of this covenant. He had to accept it and abide by its terms, or he would inevitably experience the dying process until the grave eventually claimed him. Adam experienced 930 years of “dying,” a thousand years being one day with the Lord. (2 Peter 3:8; Psa. 90:4) As the Apostle phrased it, the world is “dead in trespasses and sins” - all are under the death sentence. (Eph. 2:1)

While the Genesis account does not specifically describe this mandate as a covenant, the Prophet Hosea does: “But they [the Jewish nation] like Adam have transgressed the covenant: there have they dealt treacherously against me.” (Hos. 6:7, ASV) Adam attempted to use deceit and shallow arguments after violating his covenant, and the Jews did likewise in their attitude toward the Law Covenant. Although there was no written covenant with Adam as there was with the Jews at Sinai, the “treachery” was nevertheless the same in both cases: both covenants were violated by the human parties falling into sin. There was also another difference: Adam was perfect, and had no innate inclination at all toward sin, and thus his transgression was a deliberate act. The Jews had been born in sin and “shapen in iniquity.”

The Rainbow Covenant: “I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth [the human social order]. . . . And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.” (Gen. 9:13, 15) God pledged the rainbow as a sign that He would never again destroy mankind by a flood of waters. Through the Prophet Isaiah, He likens this covenant to the Abrahamic Covenant, by which He promised He would not forsake the antitypical Sarah or her seed, the Christ: “For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee.” (Isa. 54:9-10)

The Abrahamic Covenant: “Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee . . . And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.” (Gen. 12:1, 3) This word covenant contains the first intimation of the great Plan of the Ages which will restore to mankind what was lost by Father Adam. It was confirmed, after Abraham complied with its requirements, 430 years before the Law (blood) Covenant was given at Sinai. (Gal. 3:17) The promises God made to Abraham in this covenant are the foundation for all the theology of the New Testament, as expressed by the Lord Jesus, St. Paul, St. Stephen, St. Peter and others.

The Oath-Bound Covenant: “By myself have I sworn, saith the Lord . . . That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore . . . And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” (Gen. 22:16-18) This covenant reaffirms and elaborates on the Abrahamic Covenant. St. Paul refers to this covenant, making clear that it was a one-sided, unconditional promise, needing no mediator: “For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.” (Heb. 6:13-14) This covenant was the result of Abraham’s attempt, at God’s command, to sacrifice his son Isaac on Mount Moriah, with the Angel of the Lord restraining him at the crucial moment. While this may also be defined as a word covenant, the near sacrifice of Isaac, and the actual sacrifice of the ram in the thicket (Gen. 22:13), suggested things to come later in the blood covenants.

The Oath-Bound Covenant also gave the first intimation that Abraham’s seed would be both heavenly (“the stars”) and earthly (“the sand”). It is a very unusual circumstance that the Oath-Bound Covenant was made with Abraham, (referred to by St. Paul as “the father of all them that believe” – Rom. 4:11), yet he himself is not to be of the heavenly seed. After including Abraham by name among the faithful overcomers (Hebrews, Chapter 11), St. Paul summed up the matter thus: “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect.” (Heb. 11:39-40) The “us” is the spiritual Isaac: “Now we, brethren, as Isaac was, are the children of promise.” (Gal. 4:28) Jesus verified this conclusion when He stated: “For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God [the “us” class] is greater than he.” (Luke 7:28) Thus, Abraham and the other faithful overcomers of the past will eventually be the children of antitypical Isaac.

The Covenant of Sacrifice: “Gather my saints together unto me; those that have made a covenant with me by sacrifice.” (Psa. 50:5) While this is a word covenant, it could in a sense be termed a semi-blood covenant because it involves the death of each individual comprising it – the members of the Christ Company “beheaded for the witness of Jesus, and for the word of God.” (Rev. 20:4) Not all have come to a violent end (as did Jesus, the Apostles, and many others during this Gospel Age), but each one did truly “pour out his soul unto death.” Thus, each one has furnished the blood, his own blood, to seal his part in this Covenant, each one heeding the appeal of St. Paul: “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)

Yet, none of the participants in the Covenant of Sacrifice had their part sealed by the blood of other men or animals, unlike the two real blood covenants, which we will now consider.

THE LAW COVENANT

“Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord.” (Lev. 18:5) The Law Covenant given at Sinai is the first of the blood covenants. It was proposed by God, accepted by all Israel, and mediated by Moses. In its broad sense, it began with the Passover in Egypt when “the blood of sprinkling” of the typical lamb was observed by each Jewish household on that awesome night. It ultimately embraces practically everything in the books of Exodus, Leviticus, Numbers and Deuteronomy. The Ten Commandments (literally, “ten words”) as given in Exodus Chapter 20, is a terse summarization of it. It is even more briefly stated in the words of Jesus Himself: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself.” (Matt. 22:37-39)

Jesus taught that all of the Law was typical: “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” (Matt. 5:18) St. Paul elaborated on this in his epistle to the Hebrews: “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. . . . Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he [Jesus], Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.” (Heb. 10:1-9) The things that happened to fleshly Israel were types whose chief object and purpose was to illustrate certain great truths for spiritual Israel: “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world [ages] are come.” (1 Cor. 10:11)

Being a type, the Law must continue until its antitype appears to fulfill every minute feature of it. Once the antitype appears, the type is no longer effective or obligatory upon those involved. Therefore, when Jesus took away “the first” so that He could establish “the second,” He eliminated in one stroke all the animal sacrifices of the Law, which in turn left no more room for the Jewish priesthood or the rituals they performed. However, the “ten words” of the Law still bind those who have not accepted Christ, and that feature of the Law Covenant must continue operative until its antitype, the New Covenant (Jer. 31:31-34), is inaugurated.

The various features of the Law are distributed over four books of the Pentateuch, but the people’s acceptance of it was conveyed by just one simple sentence: “And he [Moses] took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.” (Exod. 24:7-8)

The great majority of the people quickly forgot the covenant, most lacking even the will to abide by it. It was soon apparent that even the willing were unable to obey it, because they were not in a perfect condition as was Adam when the Lord’s command was given to him in Eden. Adam could have done what was asked of him, but even those faithful Jews earnestly striving to keep their covenant found that what they thought was a covenant unto life was really a covenant unto death. As St. Paul wrote: “For I was alive without the law once: but when the commandment came, sin revived, and I died.” (Rom. 7:9) Speaking representatively for all Israel, he had come to realize that the Abrahamic Covenant, which assured the blessing of all men, gave hope for a future life. By placing themselves under an ideal beyond their ability to reach, that hope was extinguished, because none could keep the Law Covenant, which mandated death for disobedience.

Unlike any of the word covenants, the Law Covenant had attached to it certain offices and intermediary persons, including Moses as the Mediator, as well as priests, prophets, and kings who performed certain services. While the Law Covenant was typical in all its details, parts of it were to be fulfilled during the Gospel Age, and the remainder during the Millennial Age. Thus, Jesus was the Gospel-Age antitype of the Atonement-Day bullock, and the Church, His Body, has been the Gospel-Age antitype of the Atonement-Day goat as typed in Leviticus Chapter 16. Inklings of the Ransom and the Sin Offering were gradually revealed as the inspired testimony increased through the writings of the various “elders,” the 24 writers of the Old Testament. (Rev. 4:4)

The Law Covenant, with its righteous arrangements for human relations, its superior dietary requirements, its worship of the one true God, and avoidance of all superstition, was very different from the religions of Canaan and the surrounding regions. Thus, it is little wonder that Satan attempted to counterfeit in those heathen religions certain features of the Law Covenant and their antitypes as he understood them. It had been dimly hinted that a deliverer would eventually come to rescue man from the condemnation caused by his willful disobedience in Eden. As it gradually began to be revealed that Jesus would die and then be raised from the dead around Passover time in the spring, Satan concocted counterfeits of this in the heathen religions, especially in Babylon with the worship of Nimrod, Tammuz, etc.

By the time Israel lost its national individuality in 606 B.C. (the beginning of the Gentile Times), the belief was well established in Babylon that the pagan god Tammuz died every spring and was brought back to life, with the women of that city weeping for him. The Prophet Ezekiel wrote how this paganism had permeated Israelite society: “Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.” (Ezek. 8:14) Here was the counterfeit of the experience of Jesus: “And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.” (Luke 23:27-28)

The Prophet then saw more abominations: “Then said he unto me . . . thou shalt see greater abominations than these. . . . at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. . . . Is it a light thing to the house of Judah that they commit the abominations which they commit here?” (Ezek. 8:15-17) These men worshipped a pagan sun god while contemptuously turning their backs to the temple of the true God.

By the time ancient Babylon reached its pinnacle, its Satan-invented religion had with certain variations infected the whole world, inspiring Jeremiah’s words: “Babylon hath been a golden cup in the Lord’s hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad.” (Jer. 51:7) Notice how similar these words are to what the Apostle John wrote about the manipulations of Mystic Babylon – the Roman Church: “And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication.” (Rev. 17:4-5)

Most Christians know little or nothing about the true types of the Law Covenant because they have been so overshadowed by these earlier inventions of the great “serpent” (deceiver). Some of the Prophets were aware to some extent of the situation, as we will see in the words of Jeremiah when he prophesied of a New Covenant.

THE NEW COVENANT

“But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 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. 31:33-34)

In addition to these words of the Prophet Jeremiah, the Prophet Ezekiel also prophesied of this time when the Lord will restore mankind to perfect manhood in the image of God: “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.” (Ezek. 36:26-27)

The Apostle Paul discussed these Scriptures (Hebrews Chapter eight), quoting large portions of them, and then summing them up this way: “In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.” (Heb. 8:13) As the various features of the old covenant are fulfilled, it will pass away. The first verses of the chapter are very to the point about the contrast between the old and the new: “We have such an high priest . . . A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. . . . But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.” (Heb. 8:1-2, 6)

This second blood covenant has already been assured, although its administration is yet future - waiting for the full number of servants to be gathered who will officiate and mediate it between God and the whole human family: “For ye are not come unto the fire mount that might be touched . . . And the sound of a trumpet, and the voice of words . . . But ye are come unto mount Sion . . . the heavenly Jerusalem . . . to God the Judge of all . . . And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh. . . . Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear.” (Heb. 12:18-28)

Note that the New Covenant is completely superior to the Law Covenant because it will actually accomplish all it was designed to do. The Law Covenant itself could have had no superior if it had been kept by the Jews, but it was “weak through the flesh.” (Rom. 8:3) Its imperfections were in the human weaknesses of those who agreed to keep it but could not. Their own imperfections made them insufficient to cope with the perfection required in the Law. But the New Covenant, through the better Mediator, will give life to all who will receive it under its easier terms. The Law Covenant and its Mediator brought only the reverse - death.

Why did God make a Law Covenant at all if it was impossible for its human parties to adhere to it? St. Paul offered his usual superb logic on the question: “Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. . . . But before faith came, we were kept under the law . . . Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.” (Gal. 3:21-25) The Law was a “schoolmaster” in that it persuaded all who were persuadable of their inability to save themselves by their works under the Law, preparing them for Christ and His message.

The Apostle gave further enlightenment on this: “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, and going about to establish their own righteous­ness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth.” (Rom. 10:1-4) Some of Israel earnestly endeavored to keep the Law, but did not submit themselves to the righteousness of God by accepting Christ who is the end (fulfillment) of the Law. They are to be included in the broad classification of the “unjust” - the unjustified of this age – but God will have mercy on them in the Kingdom. (Acts 24:15; John 5:28-29) Of these the Apostle said: “For God hath concluded them all in unbelief, that he might have mercy upon all.” (Rom. 11:32)

All of the “just” will have a better resurrection than any of the “unjust.” (Heb. 11:35) The blessing of the nations through Abraham’s seed will come from the “stars of Heaven” (the two elect classes raised as spirit beings before the New Covenant can begin to operate) and from the “sand of the seashore” (the two elect classes who will officiate as perfect human beings on earth). “For out of Zion shall go forth the law, and the word of the Lord from Jerusalem.” (Isa. 2:3; Micah 4:2) Zion represents the spiritual phase of the Kingdom and Jerusalem represents the earthly phase of the Kingdom.

What of the non-elect - all those who will have part in the resurrection of the unjust? We recognize that there are many noble people among them, as well as many who are not so noble. Will the noble ones be overlooked? Certainly not! Even in the beginning, they will be greatly blessed as they walk up the Highway of Holiness (Isa. 35:8), because it will be easy and agreeable for them to conform themselves to the Kingdom’s righteous laws.

But what of the very wicked? There will undoubtedly be some among them who will come to love and appreciate God’s love and goodness toward them. As they seek to free themselves from their sinful tendencies, they will join with those who walk up the Highway of Holiness and will bow with the knee and confess with the tongue that Christ is Lord. (Phil. 2:9-11) All who walk up this highway will rejoice when they recognize God’s love, goodness, and mercy toward them. It is to them that the invitation will be extended: “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” (Rev. 22:17) Of those who do not so bow and confess, the Apostle said: “And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.” (Acts 3:23)

The features of the New Covenant are succinctly shown by the Psalmist, revealing its superiority over the Law Covenant: “Bless the Lord, O my soul, and forget not all his benefits: Who forgiveth all thine iniquities; Who healeth all thy diseases; Who redeemeth thy life from destruction; Who crowneth thee with loving­kindness and tender mercies . . . thy youth is renewed like the eagles.” (Psa. 103:2-5)

The forgiving of iniquities came without any effort on man’s part – and generally with little or no knowledge that he is receiving this benefit: “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Rom. 5:8) Thus, Christ made Himself an offering for sin for us before we knew anything about it being done. The healing of diseases will also be accomplished without men asking for it. In the resurrection day it is evident that the disease which brought someone to the grave must be cured before his awakening; otherwise, he would immediately die again.

Redemption from destruction, however, will require cooperation on the part of the recipients. “God our savior . . . will have all men to be saved, and come unto the knowledge of the truth.” (1 Tim. 2:3-4) But this knowledge of the Truth will not be forced upon anyone; they must willingly cooperate in the educational process, and some will refuse: “Let favour be showed to the wicked, yet will he not learn righteousness.” (Isa. 26:10) That educational process will teach them the physical, mental, moral, and religious philosophies of life which will enable them to live forever in perpetual youth. Then the prophecy will come to pass: “Deliver him from going down to the pit: I have found a ransom. His flesh shall be fresher than a child’s: he shall return to the days of his youth.” (Job 33:24-25)

The “crowning” means the bestowing of physical, mental, moral and religious perfection, and will also require the cooperation of the recipients. This is emphasized in the Parable of the Sheep and the Goats: “Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” (Matt. 25:34) When the restitution process is complete, each one of the “sheep” will inherit a kingdom – perfect human life with its accompanying life rights – just as Adam had in Eden when he was given dominion over all things on earth.

All of God’s past and present dealings with the children of men are clarified when we fully understand His Plan. We see that all the teachings of the Bible are in harmony with each other, with God’s character, with Christ’s Ransom, with the Holy Spirit’s work, with man’s needs and with the facts. The Bible is thus demonstrated to be the repository of God’s marvelous Plan of the Ages, as well as the glorious expression of His magnificent character. Let us worship, praise and adore Him! “Great and marvellous are thy works, O Lord God, the Almighty; righteous and true are thy ways, thou King of the ages. Who shall not fear, O Lord, and glorify thy name? for thou only art holy; for all the nations shall come and worship before thee; for thy righteous acts have been made manifest.” (Rev. 15:3-4, ASV)

These are indeed “good tidings of great joy” to all people. We send these thoughts forth with the prayer that they will bless, uplift and comfort all who receive them - especially those of the Household of Faith. “I will praise thee, O Lord, among the people: I will sing unto thee among the nations. For thy mercy is great unto the heavens, and thy truth unto the clouds. Be thou exalted, O God, above the heavens: let thy glory be above all the earth.” (Psa. 57:9-11)

(Drawn from the writings of Brother John J. Hoefle – primarily No. 169, July 1969, with some modifications.)

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“THE VALLEY OF THE SHADOW”

Brother Leonard Williams, of Orlando, Florida, entered into the “sleep in Jesus” in January 2021. He came into the Truth as a young man and was a faithful supporter of the Florida Bible house for many years. When such good brethren leave us we feel a deep sadness. We mourn his passing with his family and friends.

Write to us at: epiphanybiblestudents@gmail.com

NO. 773: BE OF GOOD COURAGE

No. 773

“Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord.” (Psa. 31:24)

The opening of a New Year is like the opening of a new business ledger. It is a favorable time for evaluating the assets and liabilities of our characters and for putting into effect good plans or resolutions for the New Year. Those who make no resolutions make very little progress in building character. The poor fallen human nature needs all the braces and supports that a sound mind and will can give it. We are not advocating hasty or unreasonable vows, resolutions and pledges, thoughtlessly taken and soon broken. What we have in mind is a thoughtful, rational evaluation and a full determination to pursue the course that sound judgment tells us is the proper one. In general, the New Year is a time of preparation for a courageous fresh start in life.

The Scriptures everywhere encourage the Lord’s people to be full of faith, hope, confidence, and trust. The majority of the world are full of fear, apprehension, distrust, and worry. Conse­quently they fail to take full advantage of the opportunities they have. They know the pitfalls of sin and the troubles that surround them on all sides; they have good reason to be distrustful and fearful.

But the Lord’s people have a special relationship with Him. He has assured them that He will supervise their affairs, as would not have been the case had they not come into relationship with Him. They are, therefore, to hope in the Lord, to trust in Him. They are to heed the things which He has said, and to take courage in the thought that their affairs are under His supervision.

God’s people have stepped out of the world’s standards and into the standard of the Lord Jesus Christ – the standard of righteousness, truth, holiness, and opposition to sin and the Adversary. They will be beset by powerful enemies. Against them will be arrayed Satan himself, who will seek to oppose them, as he has opposed all of God’s plans. He can make no direct attack upon the Lord, but he can attack His Plan and those who believe in God. It was the Adversary who instigated the riots, the tumults and the persecutions in the Lord’s time on earth and subsequently instigated the persecution of the Lord’s people.

Satan has not done these things through his own direct actions, but through his deluded servants. He has opposed righteousness and all those who love righteousness. For this reason, the Lord’s people must have great courage; for if they allow the Adversary to beat their courage down, he will soon put them out of the battle entirely. A retreating soldier is of no more use than one who has not gone out to battle at all. Instead of losing courage, we are to resign our earthly interests to our Father and trust that He will guide us in the present life, and will overrule everything for our benefit: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” (Rom. 8:28)

Besides being opposed by the Adversary, we are opposed by the general spirit of the world. The world considers us foolish in thinking that we have any special divine supervision – for thinking that God loves us. They say that God made countless worlds and countless beings, so how can He have any special interest in us? They tell us that if there is a God, He is so great and we are so small that He cannot take any notice of us. Thus they attempt to beat down our faith. This is the sentiment of the world, even when it is not expressed. Whenever we come in contact with worldly people, we find they attempt to throw a wet blanket on our simple trust, even though they may not say a word to us. We need to have good courage and to hope in the Lord, as our opening text urges.

Additionally, each of us has an opponent in himself, in his own body, with its tendencies to sin. But if we have exchanged earthly interests and hopes for Kingdom interests and hopes, we are to turn our backs on sin. The Lord is testing us by our daily experiences, and we must be on guard to overcome the flesh. It requires a great deal of courage to fight down the tendencies to sin, but after battling with the weaknesses and frailties of the flesh, it requires still more courage to force our human bodies to sacrifice, to abandon earthly things, and to serve the Lord. It requires so much courage that we are of ourselves insufficient.

We are urged to put our trust in the Lord, and to believe as did the Apostle: “I can do all things through Christ which strengtheneth me.” (Phil. 4:13) His is a power sufficient for us. While it requires all the courage and hope we can muster to bring about the most successful result, the Lord supplies sufficient grace so that we may be overcomers. This does not mean that anyone will live a perfect life or fully exercise this good courage. We may partially fail from time to time, but our Lord is leading us on, and we learn valuable lessons from our failures. “Hope in the Lord” is to be backed up by “good courage” – a strong, proper, and godly courage.

There is a type of courage that is born of pride, which would tell us to not back down or to let anyone get ahead of us. Soldiers in battle will vie with one another, each desiring to do something especially conspicuous, which would bring him the applause of his comrades. They need something to inspire them, such as a desire for fame or love of country, in order to give them courage to run the risk of losing their own lives, or to take the lives of other human beings. This is the kind of courage that will help them to gain the victory in their battle, even though it be an unworthy motive for inspiring courage.

But courage that comes from right principles, based on faith in the Lord, is not one of bluster and swagger, but a courage that is noble and pleasing to God. It has its source in a realization that God is watching, is testing us to see whether we will prove faithful.

The exhortation to be of good courage applies regardless of our station in life. It would apply to a king on his throne, in that he should be courageous enough to do the right thing – that is, to do the Lord’s will. Such courage tells us to do our duty, whatever may be the Lord’s will for us. It tells us to have hope in the Lord, even though others may misunderstand our motives. We should have the good courage to stand for what is right, whether our reward is in this life or in the life to come.

This exhortation applies to those in business who are Christians. Their worldly friends may warn them that they will fail in business if they speak the truth. They will say that people will not patronize their businesses but will instead go to places where they will be told a host of lies. If they take such advice, they might do a larger business, but they will make a failure of the chief affair of their lives, seeking the reward of the Kingdom.

It applies also to the humblest working men and women, who should advocate for righteous principles, and be not faint-hearted and fearful of expressing the truth. This does not mean that they are to be contentious and take a contrary view on every question. However, where there is a principle at stake they should take a stand and defend their position, while acknowledging that others have a duty to act according to their own consciences. Thus even those who think differently would know that the one speaking to them had conviction, and that he was of good courage.

COURAGE PROPORTIONATE TO FAITH

The right kind of courage is necessary to each of God’s children because we all have trials and difficulties in life. The Lord is looking for this kind of courage, the courage that must be found in overcomers. Only overcomers will be granted any place in the Kingdom. Hence the lesson of our text is that we should be of good courage, because this is the way we demonstrate our faith in the Lord. He who hopes in the Lord and is loyal to the Lord will be courageous in proportion to his loyalty and his faith.

This kind of courage will serve us in all circumstances. For example, in addressing His disciples on one occasion our Lord said, “But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.” (Matt. 10:17-19) The Lord’s disciples were humble and uneducated. For them to be brought before kings and governors and judges would naturally cause them much apprehension. What should they say? How could they answer those great, learned men? They realized their ignorance, but the Lord guided them.

Whatever circumstances may arise, the Lord’s people will have such faith and trust in God that they will conduct themselves courageously, relying on God’s power. The way in which God will give us the proper words and wisdom may vary according to circumstances. Perhaps they will come by suggestions from others or from hearing the testimony of someone else. It may be that an especially helpful text of Scripture will come to our mind. The important thing to remember is that our trust is in the Lord, and we are not to be in fear and trembling.

If we are in difficult circumstances, we are to remember what the Scriptures assure us: “The angel of the Lord encampeth round about them that fear [reverence] him, and delivereth them.” (Psa. 34:7) This thought should calm our minds and enable us to conduct ourselves courageously, feeling ourselves in close relationship with Him. Furthermore, because we are not wise enough to know exactly what God’s purposes for us may be, we cannot know exactly how the Lord prefers any matter to resolve.

TRUST IN HIM

As the early disciples pondered the things Jesus said were to happen to Him, they could not fathom that God would allow any disaster to befall such a good man. St. Peter said to Him, “Thou art the Christ, the Son of the Living God.” (Matt. 16:16) Not understanding how God could allow any harm to come to Him, the disciples concluded that the things He said must be figures of speech, just as when He said they were to eat His flesh and drink His blood. When He said that the Son of Man would be crucified, they thought it was one of His peculiar sayings that they could not understand.

Hence they were quite disturbed and astonished when He was arrested and taken before the Jewish Sanhedrin, and even more perplexed when, instead of using His powers and His eloquence, He was silent, and allowed Himself to be contradicted and maligned. When He was taken before Pilate, the disciples thought Jesus would surely not hesitate to speak up before him. They were again surprised and astonished when things turned out so contrary to what they had expected. But this course on our Lord’s part was necessary in the Heavenly Father’s Plan, not merely for the Lord Jesus, that He might suffer and then enter into His glory, but necessary also for the world, because the redemption price must be laid down, must be in the hands of justice.

The Lord did not declare that His people would in all cases be protected from earthly troubles. If His Wisdom deems it best in any way to allow us to be bruised and shamed as was our Master, we are to be of good courage. He will strengthen our hearts because we trust in Him. We know that He is too wise to err, and that there must be a motive, a reason for permitting it to happen. We know assuredly that the Lord’s people are precious in His sight – they are as the apple of His eye and all things are working together for their good.

Whatever may be the outcome of any matter in our lives, we are to accept it as from the Lord, whether we are able to discern the reason for it or not. We are to have faith and hope, even though the way is rough, and even though things might seem to be the very reverse of what we expected. “Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.” (Psa. 27:14)

(Based on Reprint 5329.)

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THE JUBILEE IS AT HAND

“And he that sat upon the throne said, Behold, I make all things new.” (Rev. 21:5)

Bible chronology shows that in 1875 we entered upon a great Sabbath of one thousand years. This great Sabbath Day will bring neither the end of God’s dealings with humanity nor the destruction of the world. Instead, it will bring the completion of the creation of our race. The earth will become a world-wide paradise. The human family will be brought to perfection, and will fill the earth according to the original divine program and propagation will cease. Man was originally created in God’s likeness and was “very good.” The sex division was merely for the propagation of the race, and not designed to be permanent. (Gen. 1:28; Luke 20:35-36)

It was no more the divine purpose that man contend with sickness, sorrow, pain, weakness, and death than it was for the angels to be so afflicted. The same God that created the angels, and gave them happiness and perfection, created man and properly endowed him at the beginning. The present difference between the perfection of the angels and the mental, moral and physical decrepitude of humanity is explained by the Bible alone. It tells us that Adam was originally perfect and pleasing to God, and that his rejection by God and his subjection to death and all its accompanying ill effects are the results of his disobedience in Eden. (Rom. 5:12)

THE DIVINE PURPOSE FROM THE BEGINNING

The Bible assures us that God purposed human redemption from sin and death from the very beginning, so there was no turning point as far as His purpose was concerned. But as far as human observation could discern, the first manifestation of that purpose was the turning-point. That turning-point was the birth of Jesus, who was born into the world, not sinful and imperfect like Adam’s race, but “holy, harmless, undefiled, separate from sinners,” that He might redeem mankind from their imperfect, dying conditions. (Heb. 7:26) His birth was the first step in the great divine plan, a step that ultimately lead to His death, which really began with His consecration to death at His baptism by John at Jordan; it was completed on Calvary when He cried, “It is finished!” (John 19:30)

The resurrection of Jesus was the next step in the divine program. Put to death in the flesh, He was quickened in the spirit, still more glorious than before He was made flesh. (1 Pet. 3:18; Phil. 2:9-11) The next step in the program was the anointing of those of His followers who were the most holy to be fellow-members of the glorious Church under His Headship. This took place at Pentecost, and the work begun there has continued throughout the Gospel Age. The anointing began with the most holy of the Jews, and in due time He began to anoint the most holy among the Gentiles.

It was the divine purpose that the risen Christ, the second Adam, have a Bride class, the second Eve, composed of a divinely foreordained number. When this has been completed, this age will end and the new age will be fully inaugurated. Most Bible students agree that we are very near this time which will usher in the next step of the divine program – the Messianic Kingdom, with Christ and His Church-Bride associated with Him in the power and great glory necessary for the ruling, judging and uplifting of all the families of the earth.

For the divine program to consume so much time in preparing for the blessing of the world, what a great blessing must be planned! This is fully attested by both the Old and New Testaments. They speak of the new dispensation now dawning as “times of refreshing” and “times of restitution.” (Acts 3:19-21) They tell us that the earth will yield her increase, as we see already beginning. (Ezek. 34:27) They tell us that the knowledge of the glory of God will fill the whole world, breaking the shackles of ignorance and superstition. (Hab. 2:14) We see abundant evidence of this coming about.

EARTH’S COMING GLORY

The Bible tells us the next step in the program will require a thousand years, and will accomplish all that God has declared. The earth will then be brought to perfection and even now we see evidences of this beginning. Millennial blessings are not to come to the world by a process of evolution, but as a result of God’s lifting the veil from our eyes and permitting us to see what to do and how to do it. This divine providence is manifested in all the great inventions of our time. These have not gradually evolved, but have practically sprung into existence before our eyes at an ever accelerating rate since 1799, the beginning of the period known in the Bible as the day of God’s preparation. (Nah. 2:3) During this period God has been preparing the world for the Millennium.

Our greatest inventors acknowledge that their work is not just the result of personal effort, but rather a result of inspiration. The eyes of their understanding have been opened to things kept secret since the foundation of the world, which have speedily been put into practical form. The same is true for the progress in Bible study and in the understanding of the divine plan of the ages. That progress came not merely by meticulous study, but rather as an illumination by the Holy Spirit; God’s due time had come for those of an honest mind to know the Truth. It is hard to believe that the wonderful inventions of our time and the wonderful know­ledge of the Bible now possible is merely the beginning of God’s blessings. Yet it must be so; it must be that we are on the verge of still greater blessings for all mankind.

UNSCRIPTURAL EXPECTATIONS FROM THE PAST

The horrible doctrines of the Dark Ages clouded and hindered thought, handicapping the world in every matter of progress and intelligence. The creeds of the Dark Ages deceived us into thinking of the Almighty as a cunning, powerful being who had planned before the foundation of the world to injure us, and who purposed to torture eternally the vast majority of the billions He had created.

While Christians have long realized that God does not purpose to leave the world forever in a sin and death condition, they have looked for divine victory in the wrong direction, because they have accepted the theories of the Dark Ages, theories formulated when the Bible was not in the hands of the people. The belief was that God wished the Church to establish the Millennium by converting the world from sin to righteousness. Attempts have been made to accomplish that goal. Inquisitions and persecutions were invoked to force the people into church membership. The nominal church has attempted to convert the world by inflating church records and calling people Christians who are not Christians at all, yet even by these methods so-called “Christians” are a minority of the earth’s population.

Looking at the character of those thus forced or enticed into church membership, we see they are nominal Christians, Christians in name only. While we believe that in every nation and denomination there have been some true saints of God, members therefore of the true Church of God, nevertheless, taken as a whole, we see that what Jesus said of some in His day must be applicable in what today is called Christendom: “Ye are of your father the devil, and the lusts [desires] of your father ye will do.” (John 8:44)

Are the people of so-called Christian nations doing the works of God or of the devil? The Master said, “Wherefore by their fruits ye shall know them.” (Matt. 7:20) The fruits of Christ’s Spirit are meekness, gentleness, patience, brotherly kindness, and love. Anger, malice, hatred, envy, and strife are works of the flesh and of the Devil. The Apostle said this: “Now if any man have not the Spirit of Christ, he is none of his.” (Rom. 8:9) Surely, we should realize that it is a huge mistake to call these nations Christ’s Kingdom – “Christendom.”

We now see that the Bible tells a very different story from that told by the “doctrines of devils.” (1 Tim. 4:1) It tells us that God’s time for saving the world from sin and death will be during the thousand years of Messiah’s Kingdom. It tells us that then the world will have every good opportunity, arranged on their behalf by divine wisdom, justice, love, and power.

We see that the dead are not in Heaven nor in the Catholic Purgatory, nor in the still worse Protestant eternal torture. The Bible declares that they “sleep in Jesus.” (1 Thess. 4:14) If not for Jesus and His work of redemption, they would be dead in the same sense that the lower animals are dead. Because Jesus died for sins, there will be a resurrection from the dead; therefore, the dead are spoken of as being asleep, unconscious, waiting for the morning of Messiah’s coming and for the glorious blessings of resurrection promised.

THE SEVENTH AND LAST TRUMPET

When our minds were filled with the fears of the Dark Ages, we once thought of the “trump of God” as though it were a trumpet of the Devil, as though it implied a horrible disaster to befall the human family. Now the eyes of our understanding are opened to discern more clearly the Bible teachings, and we are amazed to find that the trumpet of God is symbolic, like the preceding six trumpets. It relates to Messiah’s Kingdom and to the world’s release from the bondage of sin and death. Thank God for the seventh trumpet, the last trump, the trump of love!

Under the Jewish law arrangement, this time was pictured as the “Jubilee.” God provided that every fiftieth year would be a Jubilee year, in which all debts would be cancelled and all bondages terminated. This was not only a beneficial arrangement for the Jews, but it was a type of the future. It pictured the full forgiveness of sin and the full release of humanity from all the consequences of Adam’s disobedience. At the opening of the year of Jubilee, the priests blew upon silver trumpets, proclaiming that the Jubilee had come, and that all might return to their former estate.

According to Scriptural chronology, the great antitypical Jubilee of a thousand years began in 1875. Now is the proper time for all the servants of God to blow the silver trumpet of Truth and to inform the people that it is God’s will that they be freed from the bondage to sin and death. Such proclamations have been going forth from Bible students since the beginning of the antitypical Jubilee. Many have opposed this message. Just as among the Israelites there was a nominal priesthood who opposed the message of Jesus and the Apostles, today there is a nominal priesthood who oppose the message of Truth, the message that Messiah is about to take His great power and reign.

ALL THINGS TO BE MADE NEW

In the meantime, humanity has been increasingly anxious concerning its bondage, and has restlessly been seeking liberty – sometimes wisely, sometimes unwisely. Some officials, employers, teachers, etc. have accepted that change is imminent and have governed, managed, and taught accordingly. Others resist the change and have invoked still further the powers of ignorance and superstition, with a view to continuing the present order of things which God has declared will be replaced by a new order. Christ is now taking to Himself His great power and is about to begin His reign. Through that reign He will make all things new. (Rev. 21:5)

If all people recognized that the great clock in the divine plan has tolled out a change of dispensation, what joy there would be! How marvelous it would be if all could see that the new order is due to be established and the old order is due to cease. But because selfishness has hardened so many hearts, the world is not ready for the restitution blessings, and hence God, foreknowing this, has foretold the Time of Trouble which now is at our door.

According to God’s Word, the Time of Trouble will be the prelude to Messiah’s Kingdom. The Prophet Elijah was given a vision of the three great phases of this trouble – war, revolution, and anarchy – represented by wind, earthquake and fire. (1 Kings 19:11-12) Using Jerusalem as a figure of Christendom, the Prophet Ezekiel describes the war and revolution with the term “sword.” He describes the anarchy of the Time of Trouble by the figure of the noisome beast (a beast is opposed to law and order). (Ezek. 14:21) Additionally, he shows that famines and pestilences will play their part in these troubles, as we are now seeing.

After the anarchy, Satan will attempt one final effort against God’s people, which will be against His fleshly Israel. One of the signs of our times as a fulfilment of prophecy has been the return of Jews to their homeland and the rebirth of Israel as a nation. Seeing this and realizing that his days of mischief are about over, Satan will stir up the anarchistic remnants of all nations to plunder Israel. (Ezek. 38; Ezek. 39; Zech. 12:1-9; Zech. 14:1-3) These plunderers will be gathered by Satan from among all nations to sorely afflict Israel in what the Bible calls “Jacob’s Trouble.” (Jer. 30:1-9)

The fire of anarchy will consume our present civilization. The Lord said that unless those days would be shortened, no flesh would survive. (Matt. 24:22) But our Lord assured us that those days will be shortened – that the Elect will take the Kingdom and establish righteousness and peace on the firm foundation of justice. Man’s extreme hardship will become God’s opportunity, wisely provided before the foundation of the world.

(Based on What Pastor Russell Wrote for the Overland Monthly, pages 383-386, with additions.)

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ANNOUNCEMENT

The date of our Lord’s Memorial is April 13, 2022 after six p.m.

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NO. 772: “FOR UNTO US A CHILD IS BORN”

“For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.” (Isa. 9:6, ASV)

As we always point out, it matters little to us that December 25 is not the true anniversary of our Redeemer’s birth. That date more likely falls around the anniversary of His conception and its announce­ment by the angel Gabriel, our Lord being born nine months later, or around October 1. (Luke 1:31-35) Nevertheless, since there is no divine directive that we celebrate our Lord’s birth, the celebration being merely a tribute of respect to Him, it is not necessary to quibble about the date. We gladly join with the civilized world in joyously celebrating the momentous event on the day when the majority celebrate – “Christmas day.”

The birth of Jesus is a subject that never grows old - it is a subject that will to all eternity be “good tidings of great joy” for angels and for men. (Luke 2:10) To be rightly understood and esteemed, His birth must be considered from the standpoint of a gift of divine love. The Scriptures give us the key to the thought: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16)

At the time Jesus was born, mankind had been suffering under the death sentence for thousands of years. Yet God would not have created man, or permitted the condition which led to sin and the sentence of death, had He not in His infinite wisdom foreseen man’s fall and arranged in advance for human redemption. God had made a certain promise centuries before that hinted at this plan of redemption, and the promise had not been fulfilled. The promise was that a holy child would be born, and that in some unexplained way, this child would bring the blessing the world needed. Knowing of this unfulfilled promise, all Israel and even some of the Gentile world was in expectation of Jesus. (Luke 3:15)

Our opening text is a prophecy of this Savior and the great salvation, the gift of God, to be provided through Him. It pertained to the future at the time it was written, even though it reads as if it relates to something in the past. While the birth of the child and the giving of the Son have now been fulfilled, the remainder of this prophecy still awaits fulfillment.

“UNTO US A SON IS GIVEN”

On Christmas Day, we celebrate the Heavenly Father’s grace in the giving of His Son, and all the great blessings coming to humanity as a result of the Redeemer’s work. When we think of our Lord’s work, eight prominent features should come to mind:

(1) The beginning of His earthly existence when He left the heavenly glory and was begotten in the womb of the Virgin Mary; (2) His birth; (3) His reaching of manhood’s estate at age thirty, when He made His consecration and received the begetting of the Holy Spirit; (4) His death; (5) His resurrection; (6) His ascension; (7) His second coming; and (8) His delivering of the Kingdom to the Father at the close of His Millennial reign – the grand consummation of God’s entire plan for human redemption.

Our opening text encompasses the entire outline of our Lord’s work. He was a Son given by the Heavenly Father nine months before He was the child born in the manger at Bethlehem. Because He was from above and not a member of Adam’s race in the ordinary sense, the Scriptures declare that He was “holy, harmless, undefiled, separate from sinners.” (Heb. 7:26) It was because of this purity and freedom from any share in the fall or any condemnation, that He was fit to be man’s Redeemer, “Who gave himself a ransom for all, to be testified in due time.” (1 Tim. 2:6)

While this text omits entirely the intervening events connecting the wonderful child and the wonderful blessings and glory to be dispensed through Him, other Scriptures fully inform us respecting the sufferings of Christ, and how these were necessary for our redemption. They explain the following:

(1) Adam’s entire race was justly under condemnation of death, and all of the pain and sorrow and trouble experienced by the human family are incidental parts of that death sentence: “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.” (Gen. 3:19)

(2) Under the divine arrangement, it was necessary that the penalty against us be met, but no member of the human race could give to God a ransom for any other: “None of them can by any means redeem his brother, nor give to God a ransom for him.” (Psa. 49:7)

(3) God evidenced His mercy, love, and compassion by providing His Son as the sacrifice for our sins, with the Son fully cooperating: “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.” (Isa. 53:5)

(4) The Lord gave His life as a ransom for all, that He might buy back the forfeited life of Adam: “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (1 John 2:2)

(5) The divine plan required not only that our Lord redeem us, but also that He be touched with our afflictions, entering sympathetically into man’s trials and difficulties: “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” (Heb. 4:15) Consequently, when His Kingdom is established, He will be able to compassionately and mercifully bring back into harmony with God those who are willing: “Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.” (Heb. 2:17)

All of the blessings promised in the Gospel story set forth in the Bible are based upon the great work of Jesus as the mediator, the sin-bearer. This work was first hinted at when God promised that the seed of the woman would bruise the serpent’s head. (Gen. 3:15) It was more clearly pointed out in God’s promise to Abraham: “And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” (Gen. 22:18)

This work applies first to His elect Church of the Gospel Age, and secondly to the world of mankind. The blessing of the world awaits the completion of the Church and its glorification with Christ. He will then bestow the blessing of restitution upon all the families of the earth – upon all who repent and accept the blessings on God’s terms of obedience. As the Apostle stated, this theme of restitution was either directly or indirectly spoken by every Prophet: “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive [retain] until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” (Acts 3:19-21)

The secret of this Gospel Age lies in what the Apostle called the “mystery” – that the Church is reckoned to be the body of Christ and will participate in bestowing restitution blessings on the world: “Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory.” (Col. 1:26-27; Eph. 1:22-23) Hence, not only did our Savior suffer and die, but every member of the elect Church has experienced suffering, trials, and death.

With the completion of these sufferings of Jesus and the Church, will come the glory made so prominent throughout all the Scriptures – the “glory that should follow.” (1 Pet. 1:11) This will be the Kingdom glory in the Millennium, when our Lord, the Redeemer, will be the great King over all, and the Church will be associated with Him as the seed of Abraham in conferring the promised blessing upon all the families of the earth: “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. . . . And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” (Gal. 3:16, 29)

“THE GOVERNMENT SHALL BE UPON HIS SHOULDER”

It is a common figure of speech today to say that the responsibility for something rests upon someone’s shoulders. The governmental authority did not rest upon the shoulders of Jesus as a child, nor did it rest upon the shoulders of the man, Christ Jesus. It was not until He had finished the work which the Father gave Him to do that the government was placed upon His shoulders. It was after our Lord’s resurrection that He declared, “All power is given unto me in heaven and in earth.” (Matt. 28:18)

Although our Lord was raised from the dead to glory, honor and immortality, the Father’s time had not arrived even then for Him to exercise His kingly authority, and hence He has delayed to use it. The delay has been to permit the selection of the Church, which is to be associated with Him in the exercise of His authority and dominion in the uplifting of humanity. With the last member of the Church tested, polished, accepted, and glorified with the Lord, the time will come for Him to take unto Himself His great power and reign.

That time is noted as coming under the sounding of the seventh trumpet, and we are informed that the first result for the world will be a great “time of trouble.” (Dan. 12:1) The prophetic language of Revelation sums up the entire work of the Millennial Age in one brief statement: “And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.” (Rev. 11:18)

Present conditions do not represent the government of Christ and His Kingdom, but the very reverse – they represent the reign of the “prince of this world.” Our hearts are comforted when we look forward to the real reign of Messiah, when all sin, evil, ignorance, superstition and error will be overthrown, when the “true Light” will lighten everyone. (John 1:9) Then the knowledge of the Lord will fill the whole earth and the prophecy will be fulfilled: “All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee. For the kingdom is the Lord’s: and he is the governor among the nations.” (Psa. 22:27-28; Isa. 11:9)

It should be evident to intelligent Christian minds that Satan remains the “prince of the power of the air” and continues to work in the hearts of the “children of disobedience.” (Eph. 2:2) The children of disobedience are more numerous than the children of obedience, and thus are generally in control of present affairs. For this reason, the Apostle spoke of this present age or dispensation as “this present evil world.” The scriptural expressions “this world” and the “world to come” are frequently misunderstood. These phrases would be more correctly translated “this age” and the “age to come.”

The belief that Jesus is now reigning is a common fallacy too absurd for serious discussion among reasonable people. If what we have today is the reign of Christ, the best government our Lord Jesus can put in place, then we are sadly disappointed. Our Lord taught us to pray: “Thy kingdom come. Thy will be done in earth, as it is in heaven.” (Matt. 6:10) If what we have today is what our Lord taught us to pray for and expect, then Christians are the most deceived and disappointed people on earth.

Thank God for the light from His Word which enables us to understand why the things promised have been so long delayed. All will ultimately see the wisdom of the divine plan in permitting sin to have its temporary triumph. The present reign of evil is permitting the world to taste of the exceeding sinfulness of sin and the bitterness of its rewards. It has permitted the Church to be tried, tested, and polished in preparation for the Kingdom by contending against the world, the flesh, and the cunning of the Adversary: “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)

The Lord’s people can look forward with joyful anticipation to the blessed reign of Messiah, which the Scriptures intimate will be introduced soon. We perceive from the Scriptures that God will permit sin and selfishness to bring on the time of trouble, destroying the present evil governments, and thus accomplishing the Lord’s purpose. However, anything that would be subversive to the divine arrangements will be restrained: “Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.” (Psa. 76:10)

Beyond the dark clouds of trouble we can see the glorious sunlight of the Millennial Kingdom, and the blessings of the better government which the Lord is about to establish upon the ruins of the present institutions that are rapidly being over­whelmed by human selfishness. The glory that will follow will more than compensate for all the trials and sorrows now experienced by every member of the human race.

Looking back, the Church will be able to realize more fully that their afflictions while in the flesh were light and momentary, working out for them “a far more exceeding and eternal weight of glory” in the Kingdom. (2 Cor. 4:17) The desires of the Lord’s people during the dark night of pain, sickness, and death will be realized early in the morning of the Millennium: “With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.”(Isa. 26:9)

The result of the government being upon the shoulders of God’s Anointed was prophetically declared: “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil. 2:10-11) While the Gospel Church has walked by faith in the narrow way, with the light of the Bible as a lamp upon the pathway, the world in the coming Millennial Age will be able to walk by sight. The Redeemer and His elect Church will light the way: “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.” (Mal. 4:2) The whole earth will be illuminated with the knowledge of the glory of the Father, which will result in the healing and blessing of all the families of the earth, completely scattering darkness, superstition and error.

At the beginning of the Millennial Age, obedience will be enforced and just punishment will speedily follow every willful infraction of the divine law. The effect will be a quick cessation of sin. The judgments of the Lord will reward good behavior and will punish wrongdoing. Every transgression will require the wrong-doer to make amends, and every good deed and noble aspiration will bring encouragement and blessing. Mere outward obedience will not be sufficient, however: “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.” (John 4:23)

Before the close of the Millennial Age, those who bow the knee and confess with the tongue will be tested to prove whether their hearts are truly in accord with the Lord and His reign of righteousness. All who do not come to full obedience of the heart will be accounted unworthy to enjoy more of the Lord’s blessings. They will not be permitted to go beyond the Millennial Age into the everlasting eternity of blessing, but will be cut off in the second death: “A prophet shall the Lord your God raise up unto you of your brethren . . . him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.” (Acts 3:22-23)

This is made especially clear in the book of Revelation: “He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.” (Rev. 21:7-8)

“HIS NAME SHALL BE CALLED”

All the titles given to our Lord in this prophecy – “Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” – represent His majesty, dignity, power and glory. He is already recognized by His true followers as the most wonderful. His life among men was wonderful; His suffering and death was wonderful; His resurrection was wonderful; His exaltation, glory, and power are wonderful. He will soon be revealed to the world as the Wonderful One, the embodiment of divine wisdom, justice, love, and power.

His followers also know that no other counsel is like His. Before the close of the Millennium, His instructions in righteousness will be respected by all the world of mankind seeking a return to divine favor and full restitution: “And many people shall go and say, Come ye, and let us go up to the mountain [kingdom] of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.” (Isa. 2:3)

Our Lord Jesus is recognized now by His true followers as the mighty Lord, the “Mighty God,” but not as God the Father. The Apostle instructed: “But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.” (1 Cor. 8:6) They do not confound the Father with the Son by saying that the Father is His own Son, nor that the Son is His own Father, nor that the two are one in person. The Lord Jesus is the Father’s representative, voice, and mouthpiece. He is the well-beloved Son whom the Father has clothed with glory, honor and immortality, and given all power in Heaven and in earth necessary for the accomplishment of the great work entrusted to Him. (Matt. 3:17; Matt. 28:18) He demonstrated His fitness for this office by His love and His loyalty even unto the death of the Cross.

Nothing in the prophecy implies that the child born and the son given is to take the place and the honor of the Father in heaven, of whom Jesus our Lord declared, “I ascend unto my Father, and your Father; and to my God, and your God.” (John 20:17) The title “Everlasting Father” instead appropriately marks one feature of our great Redeemer’s work. He is to be a Father, without in any sense of the word interfering with or conflicting with the heavenly Father and His work. The Scriptures point out to us that the first man (Adam) was appointed to be the father or life-giver to his race, but instead of giving everlasting life to his posterity, he bequeathed us a share in his own sentence, “Dying thou shalt die.”

By the sacrifice of Himself, our Lord Jesus, redeemed Father Adam, thus redeeming every member of Adam’s posterity. The Scriptures point out that our Lord paid Adam’s penalty so that He might release Adam and all his children from the curse of the death sentence: “For as in Adam all die, even so in Christ shall all be made alive.” (1 Cor. 15:22) In doing so, He became the Father or Life-Giver to Adam and to as many of his posterity as will accept life eternal through Him on the divine conditions of full heart obedience.

As the Everlasting Father, the Lord Jesus will be the regenerator of the human race, but this title is still a prophetic one, applying to the Millennial Age. The strict meaning of the word Savior is “life-giver.” Every father is a life-giver, and so our Lord Jesus in giving life to the world during the Millennial Age will be assuming the office of a father to the world of mankind. The life He will give to all those who will obey Him will be everlasting life. Hence, He will be the “Everlasting Father.” What a great hope for the world in general is in this title prophetically given to our Master! On the other hand, any who reject His favors and mercies cannot have the life, cannot become His children, and will be destroyed in the second death.

Note that Christ is nowhere represented as being the Father of the Church, who are referred to as His “brethren.” Speaking of the Church, the Apostle declared, “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.” (1 Pet. 1:3) Hence it is that they are children of God and that the Lord Jesus Christ is their elder brother (or in another figure, He is referred to as their “Bridegroom”).

The title Prince of Peace is also still prophetic because He will not be the Prince of Peace until He has subdued all enemies – all sin, unrighteousness, and all insubordination to the divine will. “The last enemy that shall be destroyed is death.” (1 Cor. 15:26) He will not fail nor be discouraged in that work. Nothing will hinder the accomplishment of this great mission entrusted to Him by the Father. His love of peace will not prevent Him from dashing the nations to pieces as a potter’s vessel, in order that righteousness may be established upon a firm and sure foundation. (Psa. 2:9; Rev. 2:26-27) Then the prophecy will be fulfilled: “He maketh wars to cease unto the end of the earth.” (Psa. 46:9)

OUR GIFTS TO THE KING

At this season we remember God’s great gift of His Son and all the blessings associated with Him. While giving gifts to friends and family, let us remember our consecration to be followers of God’s dear Son. If we have given ourselves to Him, let us see to it that we are holding nothing back. The wise men of the East came seeking the new-born Jesus, the King of the Jews, with presents of myrrh, frankincense and gold. We may gather from this some valuable suggestions regarding what our gifts should be to the great Messiah.

God chooses as messengers of His “good tidings” those who are not only wise, but also reverent and full of faith. His choice of these messengers from the East to be heralds of the great King was not an exception to the rule. They were heathen men in the sense of not being of God’s chosen nation – the only nation with which God had thus far dealt and to whom He had thus far made His gracious promises. They were, nevertheless, good men who were delighted to know of the coming blessing of peace on earth and good will among men, regardless of the nationality of its source.

Many Christians could learn important lessons from these wise Gentiles. No false patriotism or nationalism stood in their way to hinder their appreciation of any manifestation of divine favor to the children of men, and when they found the Savior they were not daunted by the humbleness of His surroundings.

Their worship of Him was manifested in three ways: (1) They expressed their reverence physically by prostrating themselves before Him. (2) They worshiped Him in their hearts and gave expression to their rejoicing and confidence with their tongues. (3) They opened their treasure-box and presented to Him three gifts appropriate to royalty: the bitter myrrh representing submission, the fragrant frankincense representing praise, and the precious gold representing obedience.

If we properly reflect on our own circum­stances, we might be shamed by the reverent spirit of these men who had so little light, so little knowledge about the great Messiah and His work. The wise men were guided by the star in the east, but we are favored with a still brighter light to guide us to the Lamb of God. We have seen His star in a still better and truer sense. We have been guided to Him by the prophecies; we have found Him not only as a babe, but as one who would bear our sorrows and carry our grief and make His soul an offering for sin, that we by His stripes might be healed.

How have we manifested our worship of Him? Have we bowed the knee with deep reverence? Have we prostrated ourselves, giving outward evidence through our bodies of full submission to our great King? What kind of gifts should we pour at the feet of the One who loved us and bought us with His precious blood?

Have we offered our myrrh? Have we submitted ourselves for service even to the extent of suffering bitter experiences? Have we shown joy to honor the King to the extent of suffering with Him? Have we offered Him the frankincense of heart adoration, appreciation, and gratitude? Have we laid at His feet our earthly obedience, our substance, our gold? Have we realized that all that we have, all that we are, is too small an offering to be worthy of acceptance by the great King Immanuel?

One brief statement illustrates what was represented by the three gifts of the wise men: “My son, give me thine heart, and let thine eyes observe my ways.” (Prov. 23:26)

(Based on several writings of Pastor Russell, principally Harvest Gleanings, Volume III, pages 286-289 and Reprint 3702.)

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