NO. 803: “THE DAY OF VENGEANCE” - PART ONE

No. 803

Part One – Edom and Babylon

“For the day of vengeance is in mine heart, and the year of my redeemed is come.” (Isa. 63:4) “For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion.” (Isa. 34:8)

This is how the Prophet Isaiah referred to that period described by Daniel as “a time of trouble, such as never was since there was a nation.” (Dan. 12:1) Malachi said of this period, “For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble.” (Mal. 4:1) The Apostle James said of it that the rich shall weep and howl for the miseries that shall come upon them. (Jas. 5:1-6) Joel described it as “a day of clouds and of thick darkness.” (Joel 2:2) Amos described it as a “very dark” day with “no brightness in it.” (Amos 5:20) The Lord Jesus referred to it as a time of “great tribulation,” so ruinous in its character that, if it were not cut short, no flesh would survive its ravages. (Matt. 24:21-22)

Many scriptures make clear that the dark and gloomy day described by the Prophets is a day of judgment upon mankind socially and nationally – a day of national recompenses. Note that there is a difference between national judgment and individual judgment. While nations are composed of individuals who are largely responsible for the conduct of the nations, and those individuals suffer greatly in the calamities which befall the nations, nevertheless, the judgment of the world as individuals will be distinct from its judgment as nations.

The day of individual judgment for the world will be the Millennial Age. (See Studies in the Scriptures, Volume I, Chapter VIII) Under the favorable conditions of the New Covenant, and with a clear knowledge of the truth and every possible assistance and incentive to righteousness, all men will then be on trial for eternal life individually. The judgment of nations, now imminent, is a judgment of men in their collective (religious and civil) capacities. The civil institutions of the world have had a long lease of power; and now, as the “Times of the Gentiles” come to a close, they must render up their accounts. The Lord’s judgment, expressed beforehand by the Prophets, is that not one of those institutions will be found worthy of a renewal of that lease or a continuance of life. The decree is that the dominion shall be taken from them, and that He “whose right it is” shall take the Kingdom, and the nations shall be given to Him for an inheritance. (Ezek. 21:27; Dan. 7:27; Psa. 2:8; Rev. 2:26-27)

Hear the Word of the Lord to the nations assembled before Him for judgment:

“Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies.” (Isa. 34:1-2)

“But the Lord is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.” (Jer. 10:10)

“A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations . . . Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind [intense trouble and commotion] shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth.” (Jer. 25:31-33)

“Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth [present social order] shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent.” (Zeph. 3:8-9)

It is not our purpose to cause a sensation or to arouse idle curiosity. Nor can we hope to prompt the hearts of men to penitence or change the present social, political and religious order, thus averting the impending calamity. No hand but the hand of God could stay the progress of the present current of events; and His hand will not do so until the bitter experiences of this conflict have sealed their instruction upon the hearts of men. Our main object is not, therefore, to enlighten the world, but to forewarn, forearm, comfort, encourage and strengthen “the household of faith,” so that they may see by faith the glorious outcome – the permanent establishment of the Kingdom of God on earth, under Christ, the Prince of Peace.

Taking his standpoint at the end of the harvest of the Gospel Age, the Prophet Isaiah beheld a mighty Conqueror, glorious in His apparel (clothed with authority and power), and riding forth victoriously over all His enemies, with whose blood all His garments are stained. He inquired who the wonderful stranger was: “Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, traveling in the greatness of his strength?” (Isa. 63:1)

EDOM SOLD HIS BIRTHRIGHT

Edom was the name given to Esau, the twin brother of Jacob, after he sold his birthright for a mess of “red pottage.” (Gen. 25:30-34) The name was also subsequently applied both to the people descended from him and to the country in which they settled. (See Gen. 25:30; Gen. 36:1; Num. 20:18, 20-21; Jer. 49:17) Consequently, the name Edom is an appropriate symbol for a class who, in this age, have similarly sold their birthright for a trifling consideration.

The Prophets frequently used the name Edom to represent that great company of professed Christians sometimes called “the Christian World,” and “Christendom” (i.e., Christ’s Kingdom). These names show a great lack of understanding of the true object and character of Christ’s Kingdom, and the appointed time and manner of its establishment. They are simply boastful appellations which belie the truth presented by the groans of the oppressed and the mutterings of the angry nations. Do these constitute Christ’s Kingdom – a true Christendom? The fallacy of the boastful claim is plain to see.

The fitness of the symbolic name “Edom” in its application to Christendom is very marked. The nations of so-called Christendom have had privileges above all the other nations. To them, as to the Israelites of the previous age, have been committed “the oracles of God.” (Rom. 3:2) Both directly and indirectly, all the blessings of civilization have come to these nations as a result of the enlightening influences of the Word of God. The presence in their midst of a few saints (a “little flock”), developed under its influence, has been as “the salt of the earth,” preserving it to some extent from utter moral corruption. By their godly examples and their energy in holding forth the Word of life, they have been “the light of the world,” showing men the way back to God and righteousness. However, only a few in these favored nations have made proper use of their advantages, which have come to them by reason of their birth in the lands so blessed with the direct and indirect influences of the Word of God.

Like Esau, the masses of Christendom have sold their birthright. By the masses, we mean not only the agnostic portion, but also the great majority of worldly professors of the religion of Christ. They are Christians in name only. They lack the life of Christ in them. They have preferred present earthly advantage to all the blessings of communion and fellowship with God and Christ, and to the glorious inheritance with Christ promised to those who faithfully follow in His footsteps of sacrifice. They are the nominal spiritual Israel of the Gospel Age, of which “Israel after the flesh” in the Jewish Age was a type. They really have little or no respect for the promises of God.

They are indeed a mighty host, bearing the name of Christ and posing before the world as the Church of Christ. They have built up great organizations representing various schisms in the professed body of Christ. They have written massive volumes of so-called “systematic theology,” and have founded numerous colleges and seminaries to teach that theology. They have done “many wonderful works” in the name of Christ, which were often, nevertheless, contrary to the teachings of His Word. (Matt. 7:22) The Edom class who have sold their birthright includes almost all of “Christendom.”

As all of the land of Edom symbolizes all of “Christendom,” so its capital city, Bozrah, represents ecclesiasticism, the chief citadel of Christendom. The name Bozrah signifies “sheepfold,” and the slaughter of the day of vengeance is said to be of the “lambs and goats.” (Isa. 34:6) The reply to the Prophet’s inquiry about who came from Edom with dyed garments from Bozrah is this: “I that speak in righteousness, mighty to save.” (Isa. 63:1 ) It is the same mighty one described by the Revelator (Rev. 19:11-16), the “King of kings and Lord of lords,” Jehovah’s Anointed, our blessed Redeemer and Lord Jesus.

THE TREADING OF THE WINEPRESS

The Prophet inquired further: “Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?” Hear the reply: “I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come.” (Isa. 63:2-4) The Revelator added, “And he treadeth the winepress of the fierceness and wrath of Almighty God.” (Rev. 19:15)

The treading of the winepress is the last feature of harvest work. The reaping and gathering is all done first. (See Studies in the Scriptures, Volume III, Chapter VI) The fact that the King of kings is represented as treading the winepress “alone” indicates that the power exerted for the overthrow of the nations will be divine power, and not mere human energy. It will be God’s power that will punish the nations: “And he shall smite the earth with the rod of his mouth, and with the breath of his lips [the force and spirit of His truth] shall he slay the wicked.” (Isa. 11:4; Rev. 19:15; Psa. 98:1)

The honors of the coming victory for truth and righteousness can be ascribed to no human generalship. Wild will be the conflict of the angry nations, and world-wide will be the battlefield and the distress of nations; and no human Alexander, Caesar, or Napoleon will be found to bring order out of the dreadful confusion. But in the end, it will be known that the grand victory of justice and truth, and the punishment of iniquity with its just deserts, was brought about by the mighty power of the King of kings and Lord of lords.

All of these things are to be accomplished in the closing days of the Gospel Age, because, as the Lord states through the Prophet, “For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion.” (Isa. 34:8) All through the Gospel Age the Lord has taken cognizance of the controversy, the strife and contention in nominal Zion. He has observed how His faithful saints have had to contend for truth and righteousness, and even to suffer persecution for righteousness’ sake at the hands of those who opposed them in the name of the Lord. For wise purposes the Lord has hitherto refrained from interfering; but now the day of recompenses has come, and the Lord has a controversy with them.

As it is written, “Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish.” (Hos. 4:1-3) This prophecy, so true in its fulfilment upon fleshly Israel, is doubly so in its fuller application to nominal spiritual Israel – Christendom.

“A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord.” (Jer. 25:31) “Hear ye now what the Lord saith . . . Hear ye, O mountains [kingdoms], the Lord’s controversy, and ye strong foundations of the earth: for the Lord hath a controversy with his people, and he will plead with Israel.” (Micah 6:1-2)

Hear again the Prophet Isaiah speak (from the future standpoint) concerning this controversy: “Come near, ye nations, to hear; and harken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter.” (Isa. 34:1-2)

The Lord will thus smite the nations and cause them to know His power, and He will deliver His faithful people who go not with the multitudes in the way of evil, but who wholly follow the Lord their God in the midst of a crooked and perverse generation. And even this terrible judgment upon the world, as nations, thus dashing them to pieces as a potter’s vessel, will prove a valuable lesson to them when they come forth to an individual judgment under the Millennial reign of Christ. Thus, in His wrath, the Lord will remember mercy.

THE DOOM OF BABYLON

“The burden [doom] of Babylon, which Isaiah the son of Amoz did see . . . Howl ye; for the day of the Lord is at hand; it shall come as a destruction from the Almighty. Therefore shall all hands be faint, and every man’s heart shall melt: And they shall be afraid: pangs and sorrows shall take hold of them . . . Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it . . . And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible . . . I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the day of his fierce anger.” (Isa. 13:1-13; compare Rev. 16:14; Heb. 12:26-29)

The symbolic Edom of Isaiah’s prophecy corresponds to the symbolic Babylon of the prophecies of Isaiah, Jeremiah, Ezekiel, Daniel, and Revelation. These various prophecies concerning Babylon are all in full accord, and manifestly refer to the same great city. And since these prophecies had but a very limited fulfilment upon the ancient, literal city, and those of Revelation were written centuries after the literal Babylon was laid in ruins, it is clear that the special reference of all the Prophets is to something of which the ancient literal Babylon was an illustration. It is clear also that, in so far as the prophecies of Isaiah and Jeremiah concerning its downfall were accom­plished upon the literal city, it became in its downfall, as well as in its character, an illustration of the great city to which the Revelator points in the symbolic language of the Apocalypse (Chapters 17 and 18), and to which chiefly the other Prophets refer.

What is today known as Christendom is the antitype of ancient Babylon; and therefore, the solemn warnings and predictions of the Prophets against Babylon – Christendom – are matters of deepest concern to the present generation. Would that men were wise enough to consider them! Though various other symbolic names, such as Edom, Ephraim, Ariel, etc., are applied to Christendom in the Scriptures, this term, “Babylon,” is the one most frequently used, and its significance, confusion, is remarkably appropriate.

The Revelator intimated that it would not be difficult to discover this great mystical city, because her name is in her forehead; that is, she is prominently marked, so that we cannot fail to see her unless we shut our eyes and refuse to look: “And upon her forehead was a name written, mystery, babylon the great, the mother of harlots and abominations of the earth.” (Rev. 17:5) But before looking for this Mystical Babylon, let us first observe the typical Babylon, and then, with its prominent features in mind, look for the antitype.

The name Babylon was applied, not only to the capital city of the Babylonian empire, but also to the empire itself. Babylon, the capital, was the most magnificent, and probably the largest, city of the ancient world. It was built in the form of a square on both sides of the Euphrates river; and, for protection against invaders, it was surrounded by a deep moat filled with water and enclosed within a vast system of double walls, from thirty-two to eighty-five feet thick, and from seventy-five to three hundred feet high. On the summit were low towers, said to have been two hundred and fifty in number, placed along the outer and inner edges of the wall, tower facing tower; and in these walls were a hundred brazen gates, twenty-five on each side, corresponding to the number of streets which intersected each other at right angles. The city was adorned with splendid palaces and temples and the spoils of conquest.

Nebuchadnezzar was the great monarch of the Babylonian empire, whose long reign covered nearly half the period of its existence, and its grandeur and military glory were chiefly due to him. The city was noted for its wealth and magnificence, which brought a corresponding moral degradation, the sure precursor of its decline and fall. It was wholly given to idolatry, and was full of iniquity. The people were worshipers of Baal, to whom they offered human sacrifices. The deep degradation of their idolatry may be understood from God’s reproof of the Israelites when they became corrupted by contact with them. (Jer. 7:9; Jer. 19:5)

The name originated with the frustrating of the plan for the great tower, called Babel (confusion), because God there confounded human speech; but the native etymology made the name Babil, which, instead of being reproachful, and a reminder of the Lord’s displeasure, signified to them “the gate of God.” The city of Babylon attained a position of prominence and affluence as the capital of the great Babylonian empire, and was called “the golden city,” “the glory of kingdoms,” and “the beauty of Chaldees’ excellency.” (Isa. 14:4; Isa. 13:19)

Nebuchadnezzar was succeeded in the dominion by his grandson Belshazzar, under whose reign came the collapse which pride, fullness of bread and abundance of idleness always ensure and hasten. While the people were abandoning themselves to demoralizing excesses, all uncon­scious of impending danger and following the example of their king, the Persian army, under Cyrus, stealthily crept in through the channel of the Euphrates (from which they had turned aside the water), massacred the revelers, and captured the city. Thus was fulfilled the prophecy of that strange handwriting on the wall: “mene, mene, tekel, upharsin,” which Daniel interpreted to mean: “God hath numbered thy kingdom, and finished it . . . Thou art weighed in the balances, and art found wanting . . . Thy kingdom is divided, and given to the Medes and Persians.” (Dan. 5:25-28) And so complete was the destruction of that great city that even its site was forgotten and was for a long time uncertain.

Such was the typical city; and, like a great millstone cast into the sea, it was sunken centuries ago, never again to rise; even the memory of it has become a reproach and a byword. Now let us look for its antitype, first observing that the Scriptures clearly point it out, and then noting the aptness of the symbolism.

In symbolic prophecy a “city” signifies a religious government backed by power and influence. Thus, for instance, the “holy city, the new Jerusalem,” is the symbol used to represent the established Kingdom of God, the overcomers of the Gospel Church exalted and reigning in glory. The Church is also, and in the same connection, represented as a woman, “the bride, the Lamb’s wife,” in power and glory, and backed by the power and authority of Christ, her husband. “And there came unto me one of the seven angels . . . saying, Come hither, I will show thee the bride, the Lamb’s wife. And he . . . showed me that great city, the holy Jerusalem.” (Rev. 21:9-10)

This same method of interpretation applies to mystical Babylon, the great ecclesiastical kingdom, “that great city,” which is described as a harlot, a fallen woman (an apostate church – for the true Church is a virgin), exalted to power and dominion, and backed, to a considerable degree, by the kings of the earth, the civil powers, which are all more or less intoxicated with her spirit and doctrine. (Rev. 17:1-6) The apostate church lost her virgin purity. Instead of waiting, as an espoused and chaste virgin, for exaltation with the heavenly Bridegroom, she associated herself with the kings of the earth and prostituted her virgin purity – both of doctrine and character – to suit the world’s ideas.

In return she received, and now to some extent exercises, a present dominion, in large measure by the direct and indirect support of the civil powers. This unfaith­fulness to the Lord, whose name she claims, and to her high privilege to be the “chaste virgin” espoused to Christ, is the occasion of the symbolic appellation, “harlot,” while her influence as a sacerdotal empire, full of inconsistency and confusion, is symbolically represented under the name Babylon, which, in its widest sense, as symbolized by the Babylonian empire, we promptly recognize to be Christendom; while in its more restricted sense, as symbolized by the ancient city Babylon, we recognize to be the nominal Christian Church.

The fact that Christendom does not accept the Bible term “Babylon” and its significance – confusion – as being applicable to her, is no proof that it is not so; ancient Babylon also did not recognize the Bible significance – confusion. Ancient Babylon presumed itself to be the very “gate of God” but God labeled it Confusion (Gen. 11:9), and so it is with her antitype today. She calls herself Christendom, the gateway to God and everlasting life, while God calls her Babylon – confusion.

It has been very generally and very properly claimed by Protestants that the name “Babylon” and the prophetic description are applicable to Papacy, though recently a more compromising disposition is less inclined so to apply it. On the contrary, every effort is now made on the part of the sects of Protestantism to conciliate and imitate the Church of Rome, and to affiliate and cooperate with her. In so doing they become part and parcel with her, while they justify her course and fill up the measure of her iniquities, just as surely as did the scribes and Pharisees fill up the measure of their fathers who killed the Prophets. (Matt. 23:31-32)

All this, of course, neither Protestants nor Papists are ready to admit, because in so doing they would be condemning themselves. And this fact is recognized by the Revelator, who shows that all who would get a true view of Babylon must, in spirit, take their position with the true people of God “in the wilderness” – in the condition of separation from the world and worldly ideas and mere forms of godliness, and in the condition of entire consecration and faith­fulness to and dependence upon God alone. “So he carried me away in the spirit into the wilderness: and I saw a woman . . . And upon her forehead was a name written . . . babylon.” (Rev. 17:3-5)

And since the kingdoms of the civilized world have submitted to be largely dominated by the influence of the great ecclesiastical systems, especially Papacy, accepting from them the label “Christian nations” and “Christendom,” and accepting on their authority the doctrine of the divine right of kings, etc., they also link themselves in with great Babylon, and become part of it, so that, as in the type, the name Babylon applied, not only to the city, but also to the whole empire, here also the symbolic term “Babylon” applies, not only to the great religious organi­zations, Papal and Protestant, but also, in its widest sense, to all Christendom.

Hence this day of judgment upon mystic Babylon is the day of judgment upon all the nations of Christendom; its calamities will involve the entire structure – civil, social and religious; and individuals will be affected by it to the extent of their interest in, and dependence upon, its various organizations and arrangements.

The nations beyond Christendom will also feel the weight of the heavy hand of recompense in that they also are to some extent bound in with the nations of Christendom by various interests, commercial and others; and justly, too, in that they also have failed to appreciate what light they have seen, and have loved darkness rather than light, because their deeds were evil. (John 3:19) Thus, as God declared through the Prophet, “For all the earth [society] shall be devoured with the fire of my jealousy.” (Zeph. 3:8) But because of her greater responsibility and her misuse of favors received, the fierceness of His wrath and indignation will burn against Babylon – Christendom. (Jer. 51:49) “At the noise of the taking of Babylon the earth is moved, and the cry is heard among the nations.” (Jer. 50:46)

Some sincere Christians, perceiving the unrest and the doctrinal upheavals in all the religious systems, may still be anxiously inquiring: “If all Christendom is to be involved in the doom of Babylon, what will become of Protestantism, the result of The Great Refor­mation?” This is an important question, but Protestantism, as it exists today, is not the result of the Great Reformation, but of its decline. Protestantism now partakes to a large degree of the disposition and character of the Church of Rome, from which its various branches sprang.

To be continued in our August 2024 paper.

(Excerpt from Studies in the Scriptures, Volume IV, Chapters I and II, pages 11-28, condensed and edited.)

Write to us at: epiphanybiblestudents@gmail.com

NO. 802: “EXAMINE YOURSELVES”

No. 802

“Examine yourselves, whether ye be in the faith; prove your own selves.” (2 Cor. 13:5)

It seems impossible to describe love, this wonderful quality without which nothing is acceptable in the sight of God! In his treatise on love (1 Cor. 13), the Apostle did not attempt to define love, but contented himself with giving us some of its manifestations.[1] Those who possess a love with such characteristics are able to appreciate it, but not able otherwise to explain it. Like life and light, love is difficult to define, and our best endeavors to comprehend it are in terms of its effects. Love is of God; it is god-likeness in the heart, tongue, action, and thought – supervising and seeking to control all our human qualities. Where love is lacking, the results are more or less evil; where love is present, the results are good according to the degree of love present.

For the Christian, an outward manifestation of amiability, meekness, gentleness, patience, etc., is not sufficient, either in God’s sight or in his own. These graces must be produced by the spirit of love filling and expanding within his own heart. Many of the graces of the Spirit are recognized by the unregenerate and are imitated as marks of good breeding, and in many cases are successfully worn as a cloak or mask, covering hearts and sentiments wholly antagonistic to the holy spirit of love.

The amount of our appreciation of divine love will be the amount of our zeal in conforming our characters to the divine pattern. A naturally rough, uncouth, and depraved disposition may require a long time after the grace of divine love enters the heart before that grace is manifest in all outward thoughts, words, and acts. Others with a gentler disposition and good training may have many outward refinements without having the grace of God within. Only He who reads the heart is competent, therefore, to judge as to who have and who have not received this grace, and of the degree of its development in their hearts. Each one may judge himself, however, and should seek to let the light of love shine out in all communications with his fellow-creatures, thus glorifying his Father in Heaven and showing forth the praises of He who has called us out of darkness into His marvelous light. (1 Pet. 2:9)

Among the “gifts” of early Apostolic times, “prophecy” (oratory) was highly regarded. Knowledge of the mysteries of God was also highly regarded, and having a large faith was reckoned as being among the chief of Christian requirements, hence the Apostle Paul’s counsel to “examine yourselves, whether ye be in the faith.” Yet we are not to understand that one could have a knowledge of the deep mysteries of God without having the Holy Spirit of Love: “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God . . . even so the things of God knoweth no man, but the Spirit of God.” (1 Cor. 2:10-11) The Apostle declared that if he possessed all of these gifts in their fullest measure, and love were absent, he would be nothing – he would not be a member of the New Creation at all, since love is the very spirit of the begetting to the new nature. (1 Cor. 13:1-3)

In the measure of character, therefore, we are to put love first, and to consider it the chief test of our nearness to and acceptance with the Lord. Let each apply the test to himself: Whether I am something or nothing in God’s estimation is to be measured by my love for Him, for His brethren, for His cause, for the world in general, and even for my enemies, rather than by my knowledge, or fame, or oratory. What a wonderful test this is!

Nothing in the Apostle’s treatise on love signifies that one should neglect the caring for and providing in every way for those dependent upon him by family ties, in order that he may do good to others. In every sense, “Love begins at home.” The proper thought, as we gather it, is that men and women, possessed of the spirit of perfect love, would not think exclusively of their own interests in any of the affairs of life. Put into exercise, this element of love would have a great influence upon all the affairs of life, inside as well as outside the home and family.

LOVE IS KIND

Having given us such a conception of the importance of love, the Apostle proceeded to describe what it is and what it is not – how it operates or conducts itself and how it does not. Let us each examine ourselves and inquire within.

Have I the love described thus by the Apostle: “Love suffereth long, and is kind; love envieth not; love vaunteth not itself, is not puffed up.” (1 Cor. 13:4, ASV) Have I such love, especially for the household of faith, as leads me to suffer considerably and for a long time, and yet to be kind? Am I patient with the weaknesses and imperfections of those who give any evidence of good intentions? Am I patient even with those who err, realizing that the great Adversary blinds the minds of the masses, remembering that this manifestation of love was very prominent in our Lord Jesus, who was patient with His opponents?

Do I seek to guard my manner and tone of voice, knowing that they greatly impact every affair of life? Does the mark of love pervade my actions, words, and thoughts? Do I think of and am I considerate of others? Do I feel and manifest kindness toward them in word, in look, in act? A Christian, above all others, should be kind, courteous, gentle in the home, in his place of business, among the brethren – everywhere. To the degree perfect love is attained, the constant effort of the heart will be to have every word and act, like the thought which prompts them, full of patience and kindness. With the child of God these qualities are not to be mere outward adornments. They cannot be; on the contrary, they are fruits of the Spirit – the results of having come into fellowship with God, having learned of Him, receiving His Spirit of holiness, of love.

Have I the love that “envieth not,” the love that can see others prosper and rejoice in their prosperity, even if my own affairs are not so prosperous? This is true generosity, the very reverse of jealousy and envy, which spring from a debased nature. The root of envy is selfishness – it will not grow upon the root of love. Love rejoices with those who rejoice. It rejoices in the prosperity of every good word and work.

Do I have the love that is humble, that “vaunteth not itself, is not puffed up”? Do I have the love that tends to modesty and is not boastful? Do I have the love that prompts to good deeds, whether or not seen of men, but that would be done the same if no one saw or knew but God only? Do I have the love that humbly acknowledges that every good and perfect gift comes from the Father and seeks to repay Him in love and service? The Spirit of the Lord is the spirit of a sound mind. It seeks to esteem others generously, while also soberly estimating self, not thinking too highly of one’s character and attainments.

LOVE THINKS NO EVIL

Have I the love that: “Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil?” (1 Cor. 13:5) Pride is the root out of which grows much of the unseemly conduct or impoliteness so common to those who consider themselves to be somebody, either intellectually or financially. Politeness and courtesy have been defined as love in little things. Politeness may either be on the surface or from love in the heart. As Christians, we are to have the heart-love which will prompt us to acts of kindness and courtesy, not only among the household of faith, but in our homes and in our dealings with the world.

Do I have I the love which is unselfish, which seeks not its own interests exclusively, which might even be willing to let some of its own rights be sacrificed in the interests of others? Or do I have, on the contrary, the selfishness which not only demands my own rights on every occasion, but which demands those rights regardless of the conveniences, comfort and rights of others? To have such love means being on guard against taking any unjust advantage of others, preferring rather to suffer a wrong than to do a wrong – preferring to suffer an injustice than to do an injustice.

Do I have the love which is good tempered and not “easily provoked” to anger? Do I have the love that enables me to see both sides of a question, that gives me the spirit of a sound mind? Do I have the love which enables me to see that exasperation and violent anger are not only unbecoming but injurious to those toward whom they are directed, and also injurious in their effect upon my own heart and body?

There may be times when love needs to be firm, almost inflexible, where principles are involved and where valuable lessons are to be taught. This might come under the heading of anger when that word is used in the proper sense of righteous indignation exercised for a loving purpose – for doing good. But it should only be exercised in this manner for a time, and we should see to it that we do not sin either with our lips, or in our hearts. At no time may we entertain any but loving and generous sentiments toward those who are our enemies, or toward those of our friends whom we would assist, instruct, or correct.

To be “easily provoked” means having a bad temper, being touchy, and quick to take offense. This is wholly contrary to the spirit of love; and whoever is on the Lord’s side and seeking to be pleasing to Him should closely guard himself against this prevalent condition of our day. To whatever extent this disposition is willingly harbored or not fought against, it becomes evidence of a deficiency in our development in Christian character and of a deficiency in our likeness to our Lord Jesus. Of all the manifestations of a wrong spirit, very few are rationalized and excused as much this spirit of irritability and touchiness. Every heart filled with the Lord’s Spirit must oppose this disposition to evil in his flesh, and must wage a good warfare against it, despite however much natural character flaws, heredity, and bad influences may incline us toward this behavior.

It will not do to say, “It is my way,” for all the “ways” of the fallen nature are bad; and it is the business of the Christian to overcome the old nature in this as well as other works of the flesh and the Devil. There are few ways we can better show our friends and households the power of the grace of love than by doing so. This grace, as it grows, should make every child of God sweet-tempered. In no way can we better show forth the praises of Him who hath called us out of darkness into His marvelous light than by the exhibition of the spirit of love in the daily affairs of life.

Have I the spirit of love which “thinketh no evil,” which is not suspicious of evil or looking for faults in others, not attributing evil motives to them? Have I the love which seeks always to interpret the conduct of others charitably, to make all possible allowance for errors in judgment rather than to impugn the motives of the heart? Perfect love is good intentioned itself, preferring to view the words and conduct of others as being good intentioned. It does not treasure up animosities and suspicions, nor manufacture a chain of circum­stantial proofs of evil intentions out of trivial affairs. “Faults are thick where love is thin” is a very wise proverb.

While love passes over offenses and holds no grudges, this does not mean that love would treat evil-doers in precisely the same manner that it would treat those who do good. It might be proper or even necessary to take some notice of the offenses and distance ourselves from those persons, but no hatred, malice or strife should be manifested. The manifestation of kindness and gentleness leaves the door of opportunity open for a full reconciliation and shows a willingness to forgive and forget the wrong.

LOVE REJOICES IN TRUTH

Have I the love that: “Rejoiceth not in iniquity, but rejoiceth in the truth?” (1 Cor. 13:6) Are the principles of right and wrong firmly fixed in my mind, and am I thoroughly in accord with right and thoroughly out of harmony with wrong? Am I grieved with evils wherever encountered and sympathize with all who fall into evil or who are beset with temptations? Am I so opposed to wrong that I would not encourage it even if it brought advantage to me? Am I so in accord with right, with Truth, that I could not avoid rejoicing in the Truth and in its prosperity, even if it overturned some of my preconceived opinions, or jeopardized some of my earthly interests?

Everyone who seeks to develop the spirit of perfect love in his heart should carefully guard the sincerity of his motives as well as the uprightness of his conduct. The least suggestion of rejoicing at the fall of any person or thing even slightly representing righteousness or goodness is to be deplored and overcome. Perfect love “rejoiceth not in iniquity” under any circumstance or condition and would have no satisfaction in the fall of another but only sorrow, even if the fall would mean his own advancement.

The love of God, which the Apostle here described as the spirit of the Lord’s people, is far above all selfishness and is based upon fixed principles which should, day by day, be more distinctly discerned and always firmly adhered to at any cost. Love can take no part in error, however profitable, and cannot desire the reward of evil. It takes pleasure in the Truth – truth upon every subject, and especially in the Truth of divine revelation, however unpopular it may be and however much persecution and loss of the friendship of this world its advocacy may involve. The spirit of love has such an affinity for the Truth that it rejoices to share loss, persecution, distress or whatever may come against the Truth or its servants. In the Lord’s view it is all the same whether we are ashamed of Him or ashamed of His Word of Truth. He declared that He will be ashamed of those who are ashamed of Him when He comes to be glorified with His saints. (Matt. 10:33)

LOVE PERSEVERES

Have I the love that: “Beareth all things, believeth all things, hopeth all things, endureth all things?” (1 Cor. 13:7) Do I have the love that is impregnable against the assaults of evil, that resists evil, impurity, sin and everything that is contrary to love? Do I have love that is both able and willing to endure reproaches, reproofs, insults, losses, misrepresentations and even death for the cause of God? “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.” (1 John 5:4) The very life and center of that faith is the Holy Spirit of Love for the Lord and for those that are His and, sympathetically, for the world. Perfect love can bear up under all circumstances and, by God’s grace, bring us off conquerors and “more than conquerors through Him that loved us.” (Rom. 8:37)

Do I have the love that is unwilling to impute evil to another unless forced to do so by indisputable evidence? Do I have love that would rather believe good than evil about everyone? Do I have love that would take no pleasure in hearing evil, but would be disposed to resent it? Perfect love is disposed to be trustful, acting on the principle that it is better, if necessary, to be deceived a hundred times than to go through life soured by a suspicious mind – far better than to accuse or suspect even one person unjustly. This is the merciful disposition described by the Master when He said, “Blessed are the merciful: for they shall obtain mercy.” (Matt. 5:7) The unmerciful, unbelieving mind is father to unmerciful conduct toward others.

Have I the love that perseveres under unfavorable conditions, and continues to hope for and to labor for those who need my assistance? Have I the love that endures and continues to hope for the best and strive for the best? Perfect love is not easily discouraged. This is the secret of love’s perseverance: having learned of God, and having become a partaker of His holiness, it trusts in Him and hopes undismayed for the fulfilment of His gracious Covenant, however dark the immediate surroundings.

This hopeful element of love is one of the striking features in the perseverance of the saints, enabling them to endure hardness as good soldiers. Its hopeful quality hinders it from being easily offended, or easily stopped in the work of the Lord. Where others would be discouraged or prone to flee, the spirit of love gives endurance, that we may war a good warfare, and please the Captain of our salvation. Love’s hopefulness knows no despair, for its anchorage enters into that which is beyond the veil, and is firmly fastened to the Rock of Ages.

Beloved, let us with all our getting, get love – the love whose roots are in the new heart, begotten in us by our Heavenly Father’s love, and exemplified in the words and deeds of our dear Redeemer. All else sought and gained will be but loss and dross unless, with all, we secure love! “But now abideth faith, hope, love, these three; and the greatest of these is love.” (1 Cor. 13:13, ASV)

(Based on Reprint 4917.)

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“GROW IN GRACE”

“Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Savior, Jesus Christ. To him be glory both now and for ever. Amen.” (2 Pet. 3:17-18)

There is a touching tenderness in the epistles of the aged Apostle Peter to the household of faith. While he realized that the time of his departure was drawing nigh (2 Pet. 1:14; John 21:18-19), his solicitude for the growth and development of the Church was increasing. Accordingly, he wrote two general epistles, not so much to advance new truth, as to call to remembrance truths already learned and fully received (2 Pet. 1:12-15), and to counsel all to be faithful and to grow in grace and in the knowledge of our Lord and Savior Jesus Christ.

In the verses preceding our opening text, he had been calling to mind some of these truths, and he recognized the fact that those addressed were already established in them. He knew, however, that false teachers would arise to pervert the Truth, and he counseled special watchfulness against being led away from their present steadfastness by the error of the wicked. That this counsel of the Apostle has a special application to the Church in the last days is made clear: “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts.” (2 Pet. 3:3)

Note how the Apostle would have us guard against being led away by the error of the wicked. He did not counsel us to carefully investigate all the claims put forth by every new false prophet that arises, thus giving heed to every seducing spirit. (1 Tim. 4:1) That course would be quite contrary to the teaching of St. Paul, who gave no uncertain counsel on this subject: “But shun profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth a canker.” (2 Tim. 2:16-17; see also Rom. 16:17-19)

Peter’s words echoed Paul’s wise and earnest counsel. To heed seducing doctrines that are contrary to the doctrine we have already received from the Lord and the Apostles indicates a lack of faith in those doctrines. Whoever does so is not established in the faith. Some think that it is neither necessary nor advisable to be established in the faith, suggesting that to be established is to be a bigot. That is true if one is so biased as to accept and tenaciously hold that which he has never proved either by sound logic or Bible authority. But he is not an unreasoning bigot who, in simple faith and on the authority of God, accepts the Word of God. Only those who do so are established in the Truth. The difference between the strong and steadfast Christian and a bigot is that the one is established in the Truth, while the other is established in error.

The former knows the Truth, and the Truth has made him free from all doubts and misgivings, and from all desire to delve into the muddy pool of human speculations. To all such Paul said, “As ye have therefore received Christ Jesus the Lord, so walk ye in him: Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” (Col. 2:6-8)

Peter’s counsel is in fullest harmony with these sentiments of “our beloved brother Paul.” His advice is to not waste valuable time investigating “the error of the wicked,” but to instead endeavor to grow in grace and knowledge of our Lord and Savior, Jesus Christ, who is the way, the Truth, and the life. The more thorough our knowledge of the Lord and the more intimate our acquaintance with Him, the more secure we are in our own steadfastness.

To grow in grace is to grow in favor with the Lord through an intimate personal acquaintance and fellowship of spirit with Him. It is the knowledge and recognition of our redemption through his precious blood and a personal faith in the promises of the Father made to us through him. It is an intimate communion with Him in our daily life of prayer, observation of his will, and obedience to it. If we maintain this constant attitude of mind and heart, a constant ripening of the fruits of the spirit will result, rendering us more and more pleasing and acceptable to our Lord, in fulfilment of His blessed promise: “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” (John 14 :23)

To grow thus in grace and not grow in knowledge is impossible. The very object of such communion is to build us up in a more perfect knowledge and acquaintance with the Lord – to bring us into closer fellowship with the divine plan, and to give us the privilege of being “workers together with him” in executing that plan. If we love and obey the Lord and desire to grow in His favor, His written Word is our daily meditation and study.

We do not grow in knowledge by finding out that what we learned last year was false, but by adding to what we learned last year. We thus put on more and more of the armor of God until we realize its glorious completeness in the full discernment of the divine plan of the ages. We are then ready to do valiant service for the cause of Truth in withstanding the encroachment of error. (Eph. 6:10-13) We are established, strengthened, and settled in the faith. (1 Pet. 5:10) Even those thus established in the faith will have abundant opportunity to grow in knowledge as they discover new lines of harmony and beauty in the divine plan of the ages.

Our beloved brother Peter, zealous for our growth in knowledge, endeavored to inspire us thereto, by calling our attention to the wonderful events and the close proximity of the day of the Lord: “But the day of the Lord will come as a thief in the night [unobserved by the world]; in the which the heavens [present ecclesiastical powers] shall pass away with a great noise [tumult and confusion], and the elements [of society] shall melt with fervent heat, the earth [society] also and the works that are therein shall be burned up.” (2 Pet. 3:10)

This will not be a literal fire but, as described by the Prophets, the fire of divine jealousy. (Zeph. 1:18; Zeph. 3:8) The noise and tumult, which will eventually result in world-wide anarchy, are already distinctly heard in every nation. The day of the Lord has indeed begun, and the heat of human passion is growing more and more intense daily, and the great Time of Trouble is very near.

The Apostle then asked: “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?” (2 Pet. 3:11-12) Let us indeed take this solemn question to heart. These words were addressed to God’s people more than nineteen centuries ago and served a purpose for good all throughout this Gospel Age, but they are especially pertinent to those who are living in this very Day of God.

Unlike the rest of the world, we know of the divine plan: “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” (2 Pet. 3:13) We look for the Kingdom of God (new heavens) to be established in power and great glory. We look for a new social order (a new earth) under the rulership of Christ and His glorified bride. What blessed assurance! How favored we are above the people of the world who do not have this knowledge!

“Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.” (2 Pet. 3:14) In the book of Jude, we are reminded that the Lord, in whose grace and knowledge Peter desired us to grow, can keep us from stumbling: “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, To the only wise God our Saviour, be glory and majesty, dominion and power, both now and forever. Amen.” (Jude 24)

(Based on Reprint 3215.)

Write to us at: epiphanybiblestudents@gmail.com

[1] The word translated “charity” in the KJV is from the Greek word agape, meaning true, unselfish love.

NO. 801: “AWAKE TO RIGHTEOUSNESS”

No. 801

“Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.” (1 Cor. 15:34)

As with all of the Apostolic writings, this text is not addressed to the world of sinners, but to Christians. Those in the School of Christ recognize that the Lord is teaching and preparing them for a great work in the future. According to the Bible, the work of the Church during the incoming age is to be as kings, priests, and judges, as God’s representatives in the Messianic Kingdom. As kings, they will be sharers with our Lord Jesus in the ruling of the world. As priests, they will share in the work of healing, instructing, and sympathizing with the world. As judges, they will administer justice, giving stripes or rewards to mankind during the thousand years of Messiah’s Reign. Therefore, it is manifestly proper that whoever hopes to be one of these kings, priests, and judges should now attain the qualifications of heart and mind which will make him competent for the work, for we may be very sure that God will not appoint any who are not properly qualified.[1]

It is for this reason that God has been calling His Church out from the world during the Gospel Age, and has been giving them the glorious instructions of our Lord Jesus and the Apostles, and of the Law and the Prophets. All these things have been for their upbuilding in the qualities of heart and mind which will fit them for the great service to which God has called them.

God does not test His children according to their imperfect bodies, for He knows that they cannot do the things they would like to do: “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.” (Gal. 5:17) He instead deals with their spirits, their minds. He gives them a new mind through the transforming influence of His Word,  and it is this new mind which He receives into His family. They accept the will of God, instead of their own wills, and divine arrangements instead of their own plans and purposes. God thus deals with them as His children, according to this new relationship into which they have come by faith and obedience, and through Christ our Lord they are reckoned perfect in God’s sight.

THE KNOWLEDGE OF GOD’S WILL

How can we be perfect in will when our bodies are imperfect? We answer as did the Apostle: “For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do.” (Rom. 7:18) Paul did not always succeed in carrying out his will for righteousness, and so it is with everyone who seeks to walk in the footsteps of Jesus. We all know how to will right, but how to do right is the problem.

Gradually we learn that God will not judge us according to the imperfections of our flesh, for so long as we remain faithful, these blemishes are covered with the robe of Christ’s imputed righteousness. Therefore, we do our best to show our Heavenly Father that we are trying hard to do right in every act, word, and thought. And since He expects every member of His family to have a perfect will, it becomes a personal question for us to learn what is the will of God for us: “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove [know] what is that good, and acceptable, and perfect, will of God.” (Rom. 12:1-2)

Proving what is God’s will means coming to a knowledge of His will and putting it into practice. If we are faithful, we progress in this more and more as the days go by. We first have a little knowledge and put this into practice. As we grow in grace and in knowledge, we become better acquainted with the will of God, and we must put this increased knowledge into practice also. We do not obtain this knowledge of God’s will in any supernatural way. Rather, we gain it through the study of the Bible. (2 Tim. 2:15)

Whoever has come into the family of God has given up his own will and has accepted God’s will instead. Whoever has not given up his own will to the Lord is not His child. As the Apostle declared, “Now if any man have not the Spirit of Christ, he is none of his.” (Rom. 8:9) The spirit of Christ is the spirit of full surrender to the Father’s will, and as we come to this same condition, we give up our own wills and take instead the divine will. We do this because it is the proper course for all who desire to follow in our Redeemer’s steps, and because our own wills have proved to be unsatisfactory to ourselves.

Our minds and our bodies are so imperfect that we have frequently gotten into trouble by doing our own will. Therefore, we are glad to know and to do the will of God, especially since we see that it is so gracious a will. It is the will of God that His children experience trials and difficulties during the present time, in order that these experiences may develop in us a God-like character that will render us fit to be used by God in the great work of blessing all the families of the earth.

JUSTICE FIRST, THEN LOVE

Sometimes Christian people see the doctrine of love in the Bible, and forget that there is a lesson which precedes love. This primary lesson is the lesson of justice – righteousness. Our opening text really means, “Awake to justice!” We must all learn to distinguish right from wrong and to practice what is just, what is right. Justice is righteousness.

The Law of God was given to the Israelites at Mount Sinai to show what justice means. They were not asked to do anything more than justice. The Law said, “Thou shalt not kill.” To take another’s life is wrong, except when God’s own Law demands it. “Thou shalt not steal.” To do so is wrong, unjust. “Thou shalt not bear false witness against thy neighbour.” To do so would be an injustice. (Exod. 20:2-17)

In the words of our Lord Jesus, the Law of God given to the children of Israel amounted to this: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.” (Luke 10:27) To do justice to your neighbor as you wish that neighbor to do justice to you is the essence of the Law of God given to the Jews for their treatment of others. (Matt. 7:12)

Did God give this same Law to the Church? Yes, so far as the spirit of the Law is concerned. God’s Law is over all of His creatures, but during the Law dispensation there was a special Law Covenant which God made with Natural Israel, and no others have ever been under that Law Covenant. The Jew who could keep that Law perfectly could live forever. Having everlasting life at his command, he might have the opportunity of becoming a part of that great antitypical Spiritual Israel which was to bless all the families of the earth. This our Lord Jesus did. Moreover, His statement of the divine Law to Spiritual Israel showed how far-reaching and comprehensive are its requirements.

No rational person will question the propriety of dealing justly with everyone in the world. This subject has many ramifications in all the affairs of our daily life. The principle of justice enters into every transaction, even the most trivial. It applies not only to our dealings with the world at large, but with every member of our own family. If all would get this thought of the Golden Rule firmly fixed in the mind, if each one could awake to righteousness – to justice – the whole world would be revolutionized. Men would not be shooting one another; they would be doing something good toward one another, just as they would wish others to do toward them. But this standard of righteousness, of justice, is entirely ignored by governments and by individuals. The general excuse for violating the Golden Rule is that others would not do their part; they would not reciprocate our practice of the Golden Rule and we would be taken advantage of.

This practice ignores the fear of God and replaces it with the fear of man. God’s Word says that we are carnal if we are afraid of others and of what they may do. We are living according to the flesh, and are like the unbelieving world. Do those of us who have come into relationship with God through the Lord Jesus say that we fear to trust this principle of justice in our lives, that we do not dare to carry it out in every word, thought and act? Are we afraid to trust God and to obey Him?

God did not say that we were to observe the Golden Rule only when others observed it toward us, and to ignore it when others failed to observe it toward us. On the contrary, we are to practice it on every occasion, regardless of what others do. Then we will know that all things will work together for good toward us, because we will be in line with God and His arrangements. He has power to overrule in all of life’s affairs. The very least that we must do is to give justice to one another. Doing so will mean a great blessing to our own characters.

Whoever is violating the principle of justice, The Golden Rule, in his home or among the brethren, or in business or social relations should, if he is a Christian, examine the matter earnestly and prayerfully and, “Awake to righteousness [justice], and sin not.” To do violence to justice is sin; and it is a sin that prevails everywhere. Many do not have a proper appreciation of this fact. They do not see that justice is the very foundation of all character, of all right living. It is the foundation of the Throne of God. (Psa. 89:14) No one can practice love to his fellow creatures or even toward God while he is at the same time violating the principle of justice toward them. Only after we have rendered justice are we at liberty to practice love toward another. Justice first, love afterwards, should be the rule governing all of our dealings with others.

Unless we are just in our very hearts, unless we appreciate this principle of justice and rejoice to practice it, we will not be fit for the Kingdom. We should never be unjust, even to an animal. Every creature has its rights, and we should give each creature the rights which belong to it and leave the results with God. In so doing, we will be preparing our minds and our hearts for the Kingdom work the Lord has in store for His faithful children.

Let us remember that if we are true, loyal children of God, all our blemishes are covered by the robe of Christ’s righteousness. If we are doing with our might what our hands find to do in accordance with justice, in accordance with the Golden Rule, we are showing the Father that we appreciate this principle of justice as the foundation of His Government. Upon this sure foundation we can build a superstructure of love and be made ready for the Kingdom.

(Based on Pastor Russell’s Sermons, pages 349-355.)

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THE SECRET OF TRUE PEACE

“Let not your heart be troubled: ye believe in God, believe also in me.” (John 14:1)

The Apostle wrote, “For we know that the whole creation groaneth and travaileth in pain together until now.” Likewise, the Prophet wrote, “Man that is born of a woman is of few days, and full of trouble.” (Rom. 8:22; Job 14:1) The world is truly full of troubled hearts; for it is full of imperfection that is directly or indirectly the result of sin and its death penalty, impairing our mental, moral, and physical powers and bringing us instead depravity, disappointment, sorrow, and pain.

Our opening text was part of our Lord’s message to His disciples just before His crucifixion. He Himself was bowed with grief and exceedingly sorrowful in anticipation of the shame of the death He was about to suffer. Hiding His own sorrow, He comforted His disciples, who were perplexed and distressed. He thus set an example for all His followers to walk in His footsteps, serving in the world as healing physicians, as counselors of the divine Law, and as ministers of divine love. Indeed, however much we appreciate the miracles performed by our Lord – the healing of the sick, the awakening of the dead, the opening of the blind eyes and deaf ears – it is His teachings and doctrines that appeal to us the most. Truly was it said of Him in His day, “Never man spake like this man.” (John 7:46) And again, “And all bare him witness, and wondered at the gracious words that proceeded out of his mouth.” (Luke 4:22) His words were truly “Beautiful words, wonderful words of life.”

It must be the same with the footstep-followers of Jesus. Our Lord might have spent all of His time and energy healing the sick and awakening the dead, but that was not the mission of His First Advent. In performing these miracles, He merely provided evidence of God’s power residing in Him, and foreshadowed the blessings yet to come to the world at His Second Advent – the “times of refreshing” that will come, the “times of restitution of all things.” (Acts 3:19-21)

Although multitudes waited for healing at the pool of Bethesda, our Lord healed only one person, but it was not because He lacked sympathy for the other afflicted ones. It was because the due time had not yet come for the healing of the world’s woes and troubles. The healing of one was sufficient for His purpose. It drew the attention of some to the Lord’s readiness to ultimately heal all the broken­hearted, to give the oil of joy for the spirit of heaviness, and to awaken those dead in trespasses and sins to a newness of life through faith. (Isa. 61:1-3)

All footstep-followers of Jesus are similarly commissioned as His representatives to tell the message of good tidings to all who have ears to hear, the message that, just as sin and death came by one man’s disobedience, so a redemption has been accomplished by the obedience of another. “For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time.” (1 Tim. 2:5-6)

His followers are authorized to do the work of good physicians binding up the broken-hearted. They are authorized as lawyers versed in the Law of God to point out to those willing to hear that sin, the violation of the divine Law, has brought havoc upon our race, causing countless to mourn. They are authorized further to point out that Jesus our Lord gave Himself a full Ransom-price, meeting the demands of the Law, thus making it possible for all who turn from sin to come back into harmony with God and His perfect Law of love through Christ.

They are further authorized as ministers of the Gospel to point out that through the glorified Christ, Head and Body, Bridegroom and Bride, a blessed opportunity for reconciliation to God under the terms of the New Covenant will eventually be extended to “all the families of the earth” – including those who have gone down into the great prison-house of death. The death of Christ has guaranteed that all will have a full, proper knowledge of the Lord and His plan so that they might have a fair trial for life or death. (1 Tim. 2:4; Heb. 8:11)

“BIND UP THE BROKENHEARTED”

Even now the Lord’s consecrated followers have gracious opportunities for serving the brethren and any of the world that have hearing ears. They are commissioned to bind up the brokenhearted, to comfort all that mourn in Zion, and to preach the acceptable year of the Lord. If any suggest that the comforting of mourners and the binding of broken hearts implies that God’s ministers, servants of the Truth, are first of all to break the hearts, to cause the mourning, we answer, No! It is not thus written, and we are not to add to the Word of God.

Other agencies are at work all about us, doing the heart­breaking and the wounding. We are to receive so much of the Lord’s spirit that, so far as possible, we shall break no hearts and wound no one. On the contrary, we are to do all in our power to effect healing to the extent of our ability. It is sin that is breaking the hearts of the people with disappointment – disappointment in themselves, in their own ambitions, in their own efforts, in their friends, in business, in pleasure – all of these are doing the wounding and the breaking. We can be content to do the work the Master gave us to do, and leave it to the Adversary to do the heart­breaking, along with those who are in the outer darkness of sin, ignorant of the Lord and His Spirit. (Isa. 42:16)

It is our understanding that the Scriptures teach that a great Time of Trouble is near at hand – the great final trouble of this world’s history – when during an unparalleled period of anarchy, all human hopes and ambitions will utterly fail. As the Scriptures declare, “And at that time . . . there shall be a time of trouble such as was not since there was a nation – even to that same time.” (Dan. 12:1) Our Lord added to this prophecy, “Nor ever shall be.” (Matt. 24:21) The Scriptures point out that the great trouble will be the result of selfishness reaching its limit, becoming ripe and going to seed. The world has always been selfish, but according to the Scriptures and our own observations, this spirit of greed and selfishness is extending more and more widely, and affecting almost every member of the race. Eventually every man’s hand will be against his neighbor and there will be no peace. (Zech. 8:10) It is comforting to know that this great Time of Trouble will be the last of its kind. 

The world, ignorant of God and of the plan He has prepared for the blessing of all the nations during the Millennium, will feel the Time of Trouble most keenly. But the Scriptures give us to understand that their sorrows, woes and heart­break will eventually be favorable to them. The plowing of the world with the plowshare of trouble and perplexity will dissipate all the false hopes which many of them had long been vainly chasing – drawing their attention to the better, the true hope which the Lord has provided, the center of which is Christ’s Kingdom and the foundation of which is His Ransom-sacrifice at Calvary. (1 Tim. 2:5-6)

THE FUTURE WORK OF BLESSING

Those who are to be associated with the Lord Jesus in the work of uplifting mankind during His Millennial Reign will be the same ones who have gained practice in this age by binding up the broken hearts of the comparatively few who have the ear to hear. How wise is the divine arrangement! Those in the School of Christ are now given a practice-work to do in their own hearts, in their own families, among their friends, and in the household of faith.

Our future possibility of sharing in the Kingdom work is dependent upon learning now the art of binding up the broken hearts we encounter. It is not skill that is most important thing, but love. He who loves much, and who now sees the broken and troubled hearts around him, will be led to heed the Apostle Paul’s counsel: “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” (Gal. 6:10) The Apostle John wrote: “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (1 John 3:17) If his love and sympathy do not go out toward these troubled ones, if his best energies are spent on money-making or in some other selfish channel, it implies that the love of God either did not dwell in him or is but slightly developed.

Let us remember these words of Scripture, “For the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul.” (Deut. 13:3) As the Apostle wrote, “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” (1 John 4:20) The test upon us all then is love: “God is love; and he that dwelleth in love dwelleth in God, and God in him.” (1 John 4:16)

“NONE OTHER NAME”

Some who have sympathetic minds are attempting to bind up broken hearts in an improper and injurious manner. It has become the general message of new theological thought that all mankind are currently children of God, but we warn that there is no Scriptural authority for such teaching. This message draws the hearts of men away from the name of Jesus, the divinely given remedy: “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) There is none other, therefore, qualified to speak true peace to the troubled soul or to properly bind up the broken heart.

Our Lord forewarned us about these various theories that salvation could come through another channel than that which God has provided: “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:6) He declared Himself to be the only door into the sheepfold: “Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.” (John 10:1) We therefore warn against every theory which attempts to present mercy and restoration to divine favor by any means other than through faith in Christ’s sacrifice. We denounce as unscriptural all teachings that present the thought that there was no original sin, no original sentence, and hence no need of a Redeemer, and no need of restitution.

We also warn against the error of an acceptance of Jesus and a hope in Him that is contrary to what is presented in the Scriptures. Some reject the thought that Jesus died to be man’s Redeemer, but they nevertheless accept Christ as their teacher and example. This is contrary to what the Master taught: “For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” (Mark 10:45) If His life was not a ransom, or corresponding-price, then He spoke falsely, and those who believe that He did falsify could not consider Him a proper teacher.

Furthermore, if He came into the world merely to be our Exemplar and not to be our Redeemer, then His mission was a failure; for no one since His coming has been able to follow the example He set. To view our Lord as merely an example for proper living for the world would be an absurdity, since no one of the fallen race can possibly live up to the perfect standard which our Lord set in sacrificing all of His rightful interests as a man. (Matt. 20:28)

The Scriptures present the opposite view that all of mankind are imperfect through the fall, all are under the death sentence, and that Jesus Christ tasted death for all. They teach that this sacrifice for the sin of Adam, and for the sins of the whole world, was necessary to meet the divine sentence before divine forgiveness and restoration to eternal life and favor would be possible. They teach that, for the majority of mankind, such a restoration will be accomplished during the Millennial Age. They teach that to a very small minority, even “as many as the Lord our God shall call,” our Lord was not only a Redeemer but an Exemplar, and that these who have been called to separate from the world and to walk in the narrow way of self-sacrifice are to copy Christ’s example as far as possible. The Scriptures assure us that the best endeavors of this class, covered by the merit of Christ’s sacrifice, will be acceptable and reckoned to them as though they were perfect sacrifices, and that thus they may have their share with their Redeemer in the glory, honor and immortality of His Kingdom, and be participants with Him in the great work of blessing the world during the Millennium.

“LET NOT YOUR HEART BE TROUBLED”

The hearts of those who believe are not to be troubled under any circumstances. They are no longer of the world, because separated from the world through their acceptance of the Lord and His acceptance of them. While still sharers in the trials and difficulties of the world in general, they now have the consolations of the Scriptures to offset these troubles and to make of them “light affliction” – not worthy to be compared with the glories promised to be revealed in them. (2 Cor. 4:17; Rom. 8:18) Indeed, it is not an unusual thing for the Lord to permit trials and troubles to come upon His faithful which are much more severe than those which fall on the world. (Heb. 12:6-11; Rev. 3:19)

None of these experiences in life should cause anxious thought, or as the Apostle said, none should move us because the love of God enlarges our hearts. (Acts 20:24; Rom. 5:5) We have not only learned that God has forgiven our sins, that He is our Father and our best friend, and that He is merciful to our imperfections; we have also learned that great blessings await at the resurrection of the just and the establishment of the Kingdom. Additionally, we also have now the peace, the joy, the blessed hope which these gracious promises afford. These the world can neither give nor take away.

Why then should we be troubled? The Master assures us, “Nothing shall by any means hurt you.” (Luke 10:19) Surely anxiety on our part would demonstrate a lack of faith, a lack of confidence, or else ignorance of the divine promises, character, and arrangement.

(Based on Pastor Russell’s Sermons, pages 262-271.)

Write to us at: epiphanybiblestudents@gmail.com

[1] We believe that those consecrating after the close of the door to the high calling will not reign with Christ on the heavenly plane, but will be associates of the Ancient Worthies as representatives in the earthly phase of the Kingdom. They are not on trial for life, but for faith and obedience. They should, therefore, seek to attain the same qualifications of heart and mind. See Reprint 5761, under “Those Consecrating Between the Ages.”

NO. 800: THE ESTABLISHMENT OF THE KINGDOM - PART TWO

No. 800

“And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem.” (Micah 4:2)

This is a continuation from our February 2024 paper on the establishment of the Kingdom.

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The Law of the Lord will go forth from Mount Zion, the Spiritual Kingdom, and be made known to all the people from Jerusalem, the world’s new capital, as the Word of the Lord by His “princes.” Moral reforms will at once be instituted along all lines; financial, social and religious questions will all be recast in harmony with both justice and love. Judgment will be laid to the line, and righteousness to the plummet. (Isa. 28:17) All of earth’s affairs will be squared and plumbed with righteousness and will be brought into strict conformity with it.

This will greatly suppress all lines of business which tempt and seduce humanity through the mental and moral weaknesses of their fallen natures. The distillery, the brewery, the saloon, the brothel, the poolroom, and all other time-killing and character-depraving businesses will be stopped, and their servants will be given something to do that will be beneficial to themselves and others.

Similarly, the building of war-vessels and the manufacture of munitions of war and defense will cease, and armies will be disbanded. The new Kingdom will have no need of these, but will have abundant power to execute summary justice against those who would do evil before they do injury to others – for none shall injure or destroy in all the holy Kingdom. (Isa. 11:9) Only the competent and righteous judges (the Saints) will cause the Second death to come upon the incorrigible. (Isa. 32:1-8; Isa. 65:20-25); Psa. 149:9; 1 Cor. 6:2)

When the great King purchased Adam and his race at Calvary, He also purchased Adam’s dominion, the earth. (Eph. 1:14) He will not apportion it to the selfish, avaricious, and grasping. It will be given to “the meek,” according to His promise in the sermon on the mount. (Matt. 5:5) It is of this great King and Judge (head and body), typified by Moses, that the Lord declares:

“And the spirit of the Lord [Jehovah, Yaweh] shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.” (Isa. 11:2-5)

To some it might appear that this divine program will make the earth a Paradise for the poor, but a place of anguish to those now accustomed to luxury and advantage, either because of good fortune, superior talents and opportunities, or by dishonest practices. Remember the words of the Judge: “But woe unto you that are rich! for ye have received your consolation. Woe unto you that are full [satisfied]! for ye shall hunger [be dissat­isfied].” (Luke 6:24-25) At first, the rich will be disposed to lament the loss of their advantages, and those previously accustomed to riches will encounter difficulties not experienced by those previously disciplined in the school of adversity.

But the inevitable leveling of society to be accomplished by the anarchy of the Day of Vengeance must be accepted, and eventually all will recognize and accept the advantages of the reign of love (some slowly, others more quickly). All will realize that under the divine arrangement they may, if they are willing, be blessed, be truly happy, and go “up” on the highway of holiness to grand human perfection (in God’s image), and to everlasting life. (Isa. 35:8)

When Satan is bound (evil restrained), and outward temptations removed, the hours of release from labor resulting from present inventions and conveniences will be spent, under the guidance of the glorified Church, in studies which will become more and more attractive and interesting – studies of nature and of nature’s God, and of His glorious attributes of wisdom, justice, love and power. The new government will be a “paternal government” in the fullest sense of that term, caring for all the affairs and interests, great and small, of its subjects.

Mankind might contemplate with serious apprehension the establishment of the most auto­cratic government the world has ever known. Under that government the lives, property and every interest of all will rest absolutely in the hands of the King, but we have the most absolute and convincing proofs that every regulation and arrangement of the Kingdom is designed for the benefit of its subjects. The King of that Mediatorial Kingdom so loved those over whom He is to reign that He gave His own human life as their ransom price to secure for them the right of an individual trial for everlasting life, and the very object of His Millennial reign is to assist them in that trial. As the Redeemer, He has the right to control absolutely that which He purchased with His own blood.

But can the Saints who are to be His joint-heirs and associate judges be safely trusted with absolute, autocratic power? Yes! Just as Christ Jesus proved that He had the Heavenly Father’s spirit, so all who will be of that “little flock” will have been proved to have “the spirit of Christ” – the holy spirit of love. One of the terms of their “call” was that they become copies of God’s “dear Son.” They have been selected from among the weak and imperfect, in order that they may be able to sympathize with those who will then be under their care and instruction.

The nations will be ruled by irresistible force, until righteous order is established; every knee shall bow, every tongue shall confess divine power and glory, and outward obedience will be compulsory. As it is written, “And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers.” (Rev. 2:27) Although the power and rod will still remain throughout the Millennial Age, their use will probably be unnecessary, as all open opposition will be thoroughly rebuked in the great time of trouble. God will be saying, “Be still, and know that I am God: I will be exalted among the heathen [the peoples], I will be exalted in the earth.” (Psa. 46:10) It will, however, be the work of the entire Millennial Age to “lay justice to the line and righteousness to the plummet” in all the affairs of each individual of the race, all of whom will thus be “taught of God” through His great Prophet, Priest and King (head and body). (Heb. 7:17; Zech. 6:13; Acts 3:22; Deut. 18:15)

As the personification of wisdom, the new King will declare: “For whoso findeth me findeth life, and shall obtain favour of the Lord. But he that sinneth against me wrongeth his own soul: all they that hate me love death.” (Prov. 8:35-36)

THE GLORIOUS PROSPECT

The world will be given time to see in Israel the operation of divine government and its practical benefits, in contrast with the then prevalent anarchy, so that the majority of all nations will “desire” the Kingdom rule. (Hag. 2:7) This is forcibly pictured in the prophetic words addressed to Israel: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.” (Isa. 60:1-3) This will apply to spiritual Israel, the Sun of Righteousness, but also to its earthly represen­tatives – fleshly Israel restored to favor.

Truly, that will be a glorious day of opening blinded eyes and turning many to righteousness! It will be the time mentioned by the Prophet when a nation shall be born “at once” (during the Millennial Day). (Isa. 66:8) Israel will be that nation: (1) Spiritual Israel, the “holy nation”; (2) Fleshly Israel, its earthly representative. And from Israel the light will shine out which will bring the chastened world to its knees; and usher in the promised pouring out of the Lord’s spirit of holiness “upon all flesh” after those days, as it has been poured out upon His true servants and handmaids “in those days” (during the Gospel Age). (Joel 2:28-29)

This is the salvation day whereof the Prophet David sang: “This is the day which the Lord hath made; we will rejoice and be glad in it.” (Psa. 118:24) The educational reforms and instructions of the future will begin with the hearts of men. They will start with the lesson, “The fear [reverence] of the Lord is the beginning of wisdom.” (Prov. 9:10) One of the great difficulties of present-day education, which tends to promote pride, arrogance and discontent, is its lack of this elementary wisdom. Every work of grace under the regulations of the Kingdom will be properly begun and thoroughly accomplished.

No creature of the redeemed race will be too low for divine grace to reach, through the all-powerful and blessed agency of the Kingdom. No degradation of sin will be too deep for the hand of mercy to fathom, to rescue the blood-bought soul; no darkness of ignorance and superstition will be so dense in any heart that the light of divine truth and love will not penetrate its gloom and bring to it a knowledge of the joy and gladness of the new day, and an opportunity to share the same by obedience. No disease that can attack, pollute, or disfigure the physical body will be beyond the prompt control of the Great Physician.

The grand work of restitution, thus begun among the living will then extend to all the sleeping families of the earth. The resurrection of the Ancient Worthies, along with the ongoing restor­ation of the sick to health in answer to prayers of faith, will suggest to the living the possibility of the resurrection of others – friends and kindred – from death and the grave, in fulfilment of the promise of Christ that all that are in the graves shall hear the voice of the Son of Man, and shall come forth. (John 5:28-29; Rev. 20:13)

It is reasonable to think that this great work may begin and progress in answer to prayers of faith for the restoration of the departed. Such a method would recall the dead gradually, and in the reverse order of that in which they died. Those who would make such requests would be required to make proper preparations for the return of the risen and for their advancement on the “highway of holiness.” Such restorations would thus be rewards for the faithfulness of the living, and would also secure favorable conditions for the awakened ones. All prayers for the restoration of departed friends are not likely to be promptly answered, however. Some such requests might not be in harmony with the Lord’s plans; His order will probably be in order of fitness, as clearly indicated in the resurrection of the Church and of the Ancient Worthies.

What a glorious prospect the new dispen­sation will present! The thought of a whole race returning to God with songs of praise and ever­lasting joy upon their heads seems almost too good to believe; but He who has promised is able also to perform all His good pleasure. (Isa. 46:10; Heb. 10:23) Sorrow and sighing now seem almost inseparable from our being, yet sorrow and sighing shall then flee away; though weeping in sackcloth and ashes has endured throughout the long night of the dominion of sin and death, yet joy awaits the Millennial morning, and all tears shall be wiped from off all faces, and beauty shall be given for ashes, and the oil of joy for the spirit of heaviness. (Isa. 35:10; Psa. 30:5; Isa. 25:8; Isa. 61:3)

The Kingdom of God will increase until it becomes “a great mountain” (Kingdom) which will fill the whole earth. (Dan. 2:35) It will be primarily the Kingdom of the Father, ruling over all (Matt. 13:43; Matt. 26:29), but the Father will voluntarily place the dominion of earth for a thousand years under the full charge of a Vicegerent – Christ and His bride exalted to the divine nature. Christ, head and body, will subjugate and destroy evil and lift up all the willing to full harmony with the Father under the gracious conditions of the New Covenant.

In a secondary sense, the Kingdom will include the earthly ministers or “princes,” who will be its visible representatives among men. In a still wider sense, it will include all those who recognize its establishment and render loyal submission and devotion to it – both Jews and Gentiles. In the widest sense it will gradually include all subjects who obey its laws, while all others will be destroyed. (Acts 3:23; Rev. 11:18)

The status of the vice-royal Kingdom of God at the close of its appointed thousand years’ reign will be a conquered peace and an enforced reign of righteousness under the rule of the iron rod. (Rev. 2:27) But such a conquered and enforced peace and obedience is far from God’s ideal. God’s ideal Kingdom is one in which each individual is free to do His own will because he has a will that is in strict conformity to the divine standard of love for righteousness and hatred of iniquity. That standard must ultimately prevail throughout the universe, and it will be introduced at the close of the Millennial Kingdom.

Accordingly, we are shown (Rev. 20:7-10) that at the close of the Millennial Age there will be a “harvest” time for sifting and separating the billions of human beings then living, each having enjoyed a full opportunity of attaining perfection. This will be similar to the sifting of Babylon (Christendom) in the harvest time of the Gospel Age, and similar also to the sifting work in the harvest of the Jewish Age. The harvest of the Millennial Age will witness the complete sepa­ration of the “goats” from the Lord’s “sheep,” as represented in our Lord’s parable. (Matt. 25:31-46)

Because Satan deceived and blinded the masses of mankind, the results of the Jewish and Gospel harvests each resulted in only a “little flock” gathered, with the great masses proving unworthy. However, we may reasonably expect the results of the Millennial Age “harvest” to be reversed – the masses will be loyal “sheep” and be ushered into life-everlasting, and the “goats” will be a minority and will be destroyed. But quality, not numbers, is the Lord’s test. His guarantee is that sin and those who sympathize with evil will not go beyond the Millennium to endanger the happiness, peace, and blessedness of the great eternity: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” (Rev. 21:4)

Thus, God’s Kingdom will come, and His will be done on earth as it is done in heaven. Thus will the Christ reign as the Father’s vicegerent until He has put down all antagonistic authority and power, and caused every knee to bow and every tongue to confess the wisdom, justice, love and power of God the Father. The last crucial test at the close of the Millennium will manifest all who have even the slightest sympathy for sin (though outwardly obedient). These having been destroyed from among the people (Rev. 20:9), He will surrender the vice-royal dominion to the Father. The Apostle expresses the matter thus:

“Then cometh the end [of Christ’s reign], when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is [Adamic] death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him [the Father] that put all things under him, that God may be all in all.” (1 Cor. 15:24-28)

Will God’s will cease to be done in earth as in heaven at the termination of Christ’s Millennial Kingdom? Oh no! Quite to the contrary, that condition will only then be attained, as the result of Christ’s reign. By that time all men will not only be perfect, as Adam was when created (willful sinners having been destroyed), but additionally they will know the goodness of righteousness and the exceeding sinfulness and injuriousness of sin; and they will have successfully passed their trial and demonstrated that they have fully and definitely formed characters in fullest harmony with and likeness to the divine character. The Kingdom of God will then be among men as it is now in heaven among the angels. The special features of Christ’s Mediatorial Kingdom under the New Covenant, with its provisions of mercy for the weaknesses of sinners, will be at an end. Those provisions will no longer be needed because there will no longer be weak and imperfect beings to profit by them.

We can readily suppose, however, that even when all are perfect and in God’s image, order will still be maintained. This will imply righteous principalities and powers, resulting in the first thoroughly successful Republic. Present attempts to recognize every man as a sovereign and the equal of every other man, and the elected leader as a servant rather than a lord, have all proven failures because men are not equally endowed mentally, physically and morally, nor in financial and other respects. None are really fit to be sovereigns, but on account of weaknesses all now need to be under laws and restraints. When mankind has attained perfection through the Mediatorial Kingdom, all will be kings as was Adam before he sinned. The post-Millennial Kingdom of God will be delivered collectively to these kings, and all will reign harmoniously under the law of love. O Lord, we pray, Thy Kingdom Come!

GOD’S FOOTSTOOL MADE GLORIOUS

“Thus saith the Lord, The heaven is my throne, and the earth is my footstool . . . and I will make the place of my feet glorious.” (Isa. 66:1; Isa. 60:13) The work of the Millennium will consist of reordering and making glorious God’s footstool. Paradise was but a “garden” in a corner of the earth when it was lost through sin. But the race of Adam has multiplied to fill the earth, in accordance with the divine intention (Gen. 1:28), and as the entire race has been redeemed, it will be necessary to provide a Paradise sufficiently large to accom­modate all. This implies that the entire earth will become as the Garden of Eden in fruitfulness, beauty, and perfection. All this is promised as the grand future consummation of the divine plan. (Acts 3:20-21; Rev. 2:7; 2 Cor. 12:4)

The period of the reign of sin and death is the time when God “remembered not His footstool in the day of his anger” (Lam. 2:1), but in the Millennium, the people are prophetically exhorted: “Exalt ye the Lord our God, and worship at his footstool; for he is holy.” (Psa. 99:5) The Prophet Zechariah clearly sets forth the thought that the establishment of the New Jerusalem, the Church of God glorified as the new government in the earth, will mean the beginning of the restoration of divine favor to Jehovah’s footstool. (Zech. 14:4-5)

This prophecy, which refers to Jehovah’s feet standing on the Mount of Olives, is generally misunderstood and applied to the feet of our Lord Jesus at His second advent. Some go farther and assert that it will be His feet of flesh, pierced with the nails of Calvary, not realizing that our Lord gave up His human nature, completely and forever, as our ransom price. However, the preceding verse shows that it is the return of Jehovah’s feet that is referred to: “Then [referring to the trouble by which the Kingdom will be established] shall the Lord go forth, and fight against those nations, as when he fought in the day of battle [in olden times for Israel]. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.” (Zech. 14:3-4)

As soon as we recognize that the feet mentioned are Jehovah’s feet, we cannot dispute that this language is symbolic, and refers to the Lord’s reestablishment of His dominion in the earth, which has long been comparatively abandoned to Satan, the “god of this world.” If the placing and resting of Jehovah’s “feet” is symbolic, we may be sure other features of the same prophecy are symbolic. The Mount of Olives, its peculiar division, its valley, the flight of the people, the waters of life from Jerusalem (Zech. 14:8 – compare Ezek. 47:1-9), etc. are all symbolic statements – pictures of grand spiritual truths.

The olive is a symbol full of meaning. In Hebrew the olive tree was called shemen or oil tree. In olden times it was the source of artificial light, its oil being generally used for this purpose. (Exod. 27:20) Olive oil was also used as the basis of many of the precious ointments of olden time – such as that used in anointing the priests and kings, typifying the Holy Spirit upon the antitypical “royal priesthood.” (Exod. 30:24) And from time immemorial the olive branch has been used as a symbol of peace. (Gen. 8:11; Neh. 8:15) If a mountain is considered the symbol for a kingdom, as it is elsewhere, the term Mount of Olives is easily seen to represent the Kingdom of light, peace, and divine blessing, and the standing of Jehovah’s “feet” upon it signifies that the divine favor and law will be re-established in the earth by and through the holy Kingdom.

This application of the term Mount of Olives, is in full accord with the Apostle’s statement (Rom. 11:17, 24) in which he compares fleshly Israel with the original cultivated olive tree, and Gentile converts to wild olive branches grafted in where the natural branches had been broken off. (Compare Jer. 11:16-17) He explains that the root of the tree is in the promise of God – the Abrahamic promise that the seed of Abraham should eventually bless all the families of the earth. Eventually the same root or promise will bear two kinds of branches – the ingrafted wild olive branches, and the re-ingrafted natural branches, when fleshly Israel has its blindness turned away and looks with the eye of faith upon the Savior crucified and pierced as a sacrifice for sin.

We remember also that fleshly Israel was God’s typical Kingdom or mountain for a long time, and that spiritual Israel of the Gospel Age is called to be the real Kingdom of God, as our Lord declared, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” (Luke 12:32)

From these two Kingdoms has proceeded all “the light of the world” during all the darkness of the past, for are they not the representatives of the Old and the New Testaments, the old and the new Covenants? Do they not correspond to the Lord’s “two witnesses” – the two olive trees of Zechariah? (Zech. 4:3, 11-12, see also Rev. 11:4) Do not these two parts of the mountain symbolize the outcome of those covenants, the results of the witnessing – the Kingdom in its heavenly and its earthly phases? We see that the two halves of the Mount of Olives signify the two parts of the Kingdom of God, distinctly separated according to a divine order or arrangement, The separation indicates no oppo­sition between the two parts, but is for the purpose of producing the “Valley of Blessing” between them.

It is to Israel only that it is said, “And ye shall flee to the valley of the mountains.” (Zech. 14:5) Yet as a name, Israel signified “The people blessed of the Lord” – “The people of God” – “The Lord’s people.” (2 Chron. 7:14) As we have seen, the first or spiritual blessing of the Kingdom will come to spiritual Israel, and the second or earthly blessing will begin with fleshly Israel, yet it will not stop there. Whosoever is willing may become an “Israelite indeed” by exercising the faith and obedience of Abraham. Hence, the Prophet Isaiah declares that Israel will include: “Even every one that is called by my [Jehovah’s] name: for I have created him for my glory, I have formed him; yea, I have made him.” The name Israel will then apply to all who are God’s people. (Isa. 43:7; Rom. 9:26, 33; Rom. 10:13)

When God’s time fully comes, and the sacrificing of the great Day of Atonement (the Gospel Age) has ceased and the high priest comes forth to bless all the people, then Jehovah’s curse, or sentence of death, will be lifted from the earth. His footstool tabernacle will again be recognized, and its beautifying in righteousness and truth and in the holy spirit of love will progress until, at the end of the Millennium, all the willingly righteous will have reached perfection and been reunited with Jehovah, and all the unwilling will have been destroyed. (Acts 3:23; Rev. 20:9)

Carrying the picture further, the Prophet declares: “And it shall come to pass in that day, that the light shall not be clear, nor dark: But it shall be one day which shall be known to the Lord, not [full] day, nor night: but it shall come to pass, that at evening time it shall be [clear] light.” (Zech. 14:6-7) The day here referred to as only partially bright is the Millennial Day, although in it the Sun of Righteousness will arise and shine, to scatter earth’s miasma of sin and superstition and death. It will nevertheless be only partially bright, because throughout it will be dealing with generation after generation of the fallen race in various stages of restitution toward perfection. But how refreshing it is to be assured that in that day of the reestablishment of Jehovah’s feet upon His footstool, there will be no more thick darkness, and that at the close of that Millennial Day the world will have reached the high noon of its knowledge of the glory of God, and its sun will never set.

The Prophet Zechariah refers to “living waters” flowing from Jerusalem during this Millennial Day when Jehovah’s feet are reestablished upon His footstool (Zech. 14:8-9), reminding us of the corresponding testimony of the Prophet Ezekiel. (Ezek.47:1-12) John’s revelation also shows restitution blessings under the symbol of water to which whosoever will may come and drink of freely, and also of fruitful trees of life everlasting, whose leaves will heal the repentant of all imperfections. (Rev. 22:1-2)

“And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one.” (Zech. 14:9) Ah yes! His Kingdom will have come and His will be done as His faithful have long prayed. God’s footstool will then be glorious indeed, as it is written: “But as truly as I live, all the earth shall be filled with the glory of the Lord.” (Num. 14:21; Isa. 11:9; Hab. 2:14)

(Excerpt from Studies in the Scriptures, Volume IV, Chapters XIII and XIV, pages 632-656, condensed and edited.)

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NO. 799: THE COMING ANNIVERSARY SUPPER

No. 799

Some Thoughts for the Memorial

“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 [covenant] in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show [proclaim] the Lord’s death till he come.” (1 Cor. 11:24-26)

The date for celebrating the Memorial to our Lord in 2024 is Friday, March 22, 2024 after 6:00 p.m. The calculation is based on the new moon (in Jerusalem) nearest the spring equinox (March 20, 5:06 a.m.) which is March 10, 2024, 11:00 a.m. Thus Nisan 1 commences on March 9 at 6:00 p.m. Counting forward from Nisan 1, Nisan 14 commences on March 22 at 6:00 p.m.

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The supper which our Lord instituted “in remembrance” of His great sacrifice for our sins and “for the sins of the whole world,” (1 John 2:2) is striking in its appropriateness and its simplicity. Throughout history great men have sought to perpetuate their memories by very different means, by reminding their followers of their great deeds and qualities rather than by a reminder and commem­oration of their death, especially if, as in our Lord’s case, it was a shameful death as a criminal. Jesus did not, as others might have, leave instructions to His followers to strike medals commemorating His mighty works such as the awakening of Lazarus, or the stilling of the tempest on the sea, or the triumphal entry into Jerusalem while the multitude strewed the way with palm branches crying “Hosanna!” (John 12:13)

No, our Lord chose to be remembered by His mightiest work – His sin-offering on our behalf – the work which His real followers, and they alone, would appreciate more than any other of His works. His followers, as well as the world in general, would have appreciated something commemorative of His wonderful words or works, but the value of His death as our ransom-sacrifice, the basis of our reconciliation and atonement, has never yet been fully appreciated by any but the Elect. It was for those that the Memorial, the remembrancer, was arranged and instituted. And although a Judas was present, he was given a “sop” and went out from the others before the supper was ended. This no doubt represents that in the close of the Gospel Age, before the Little Flock will have finished their part of having fellowship with their Lord in His suffering, the “sop” of truth will have become so strong as to drive forth from the company and communion of the faithful all who do not rightly appreciate and value the ransom accomplished by the Lamb of God for the taking away of the sins of the world. (John 1:29)

THE PROPER DATE

The Paschal Supper, the first feature of the Law given to Israel as a typical people, commemorated their deliverance from Egyptian bondage and the sparing of their first-born. The date of that memorial was of course calculated by the Jewish method of reckoning time; viz., lunar time. (Exod. 12:2-14) Instead of dividing the months as we do, they allowed the new moon to mark the beginning of a new month; and the difference between the sun time (solar time) and moon time (lunar time) was equalized every year by always beginning the new year with the appearing of the new moon about the spring equinox. The Jews still maintain this method of reckoning in celebrating their religious festivals. And since our Lord, the Apostles, and the early Church followed this same rule for determining the date for the annual celebration of our Lord’s Last Supper, we also follow it.

The Hebrews began counting with the first of Nisan, and on the tenth day the Paschal lamb was selected from the flock. On the fourteenth day (the full of the moon) the lamb was to be killed and eaten. As the sun symbolizes Christ’s Kingdom, so the moon symbolizes Israel as a nation. (Rev. 12:1) The twelve (sometimes thirteen) lunations symbolize the tribes of Israel. The symbolic moon was at its full at the time of Christ’s crucifixion. There it immediately began to wane and waned for as long as it had previously increased. Christ’s death was thus the turning point between the two equal parts of Israel’s history. (See Studies in the Scriptures, Volume II, Chapter VII, p. 218)

Note that those Jews who were unclean, and hence could not keep the Passover properly in its proper season, were permitted to do so on the fourteenth of the second month (at the full of the next moon – Num. 9:8-13). The lesson taught seems to be that all prevented (by ignorance) from accepting Messiah as their Redeemer when He is offered to them will have an opportunity of doing so when the “times of restitution of all things” (Acts 3:21) comes and their nation (moon) shall again be “full” of blessings in the latter harvest.

Their Passover Feast began on the fifteenth day and lasted seven days, the first and the seventh days being observed as especially holy, as Sabbath days. (Exod. 12:16) On the sixteenth day the omer of the first-fruits of the barley harvest was offered to the Lord, typifying the resurrection of Christ our Lord, “the firstfruits of them that slept.” (1 Cor. 15:20) Fifty days after (Pentecost Day), they offered before the Lord two wave loaves, typifying the presenting of the Church before God and their acceptance through the merit of the great High Priest, indicated by the anointing of the Holy Spirit at Pentecost. (Lev. 23:17)

All these things done by the Jews every year were types of greater and grander occurrences. The choosing of the lamb on the tenth day typified that Israel must accept Jesus then, five days before that Passover Feast – and four days before His crucifixion – in order to be blessed and recognized as first-born in the antitypical Passover. And it evidently was on that very date that our Lord offered Himself finally to that nation – when, as their King, He rode into the city on the colt. (Compare John 12:1, 14-15 and Zech. 9:9) However, they did not receive the Lamb of God, were rejected at once, and ceased from being the typical first-born.

The fourteenth day was the day in which the Paschal lamb was to be killed and eaten, and the Hebrew counting of time (doubtless divinely arranged for this very purpose) permitted the eating of the “Last Supper” upon the same day that the Lord was crucified. (1 Cor. 11:23) The Passover supper of lamb and herbs and unleavened bread (fulfilling the Law, which was not ended until the cross) was eaten shortly after 6 p.m. The institution of the Memorial Supper of bread and wine then followed, representative of the body and blood of the antitypical lamb. This thereafter, as often as the occasion returned (yearly), was to be observed by His followers instead of the eating of the literal lamb, as the commemoration of the antitypical lamb and the greater passing over of the antitypical first-born.

The method of calculating the date for Good Friday and Easter Sunday in vogue in Christendom differs from the foregoing in this: the first Sunday following the first full moon after the spring equinox is celebrated as Easter Sunday, and the preceding Friday is recognized as Good Friday. This method of counting was instituted by the Council of Nicea in A.D. 325, instead of the Jewish method which we recognize, although the name “Passover” (rather than Easter Sunday) continued to be used for a long time afterward. The name “Easter” was substituted for “Passover” after Papacy had become established in political influence and ignorant pagans began to flock to the system which enjoyed the favor of the government. The pagans had been in the habit of celebrating, at about the same time as the Passover, the festival of their goddess whose name is thought to be derived from the ancient word for spring, eastre. The adoption of the name “Easter” was one of the many methods used by an ambitious clergy for gaining numbers and influence. Sometimes the two methods of counting, Jewish and Roman Catholic, indicate the same days, but not often, and occasionally their results are nearly a month apart.

We do not celebrate the feast-week but the day previous, the 14th of Nisan, beginning on the evening of the 13th. This was the proper date for killing and eating the Paschal lamb and consequently is the anniversary of the death of our Lord Jesus, the true Lamb of God, because of whose sacrifice the Church of the firstborn is “passed over” from death unto life (by faith while still in the flesh, but actually in “the first resurrection”). The antitype of the Passover Feast week is found in the rejoicing of heart of all the firstborn of true Israel, the seven days signifying the perfection or completeness of the joy and the salvation.

While we have given the details as to the calculation of the date, we attach no importance or bondage to the exact anniversary day. We recognize no such bondage upon those made free by Christ. We wish to observe the Memorial Supper properly, upon its proper anniversary, as intended by our Lord when He said, “This do [every time you celebrate this yearly memorial] in remembrance [lit., for commemoration] of me.” However, we esteem it more as a privilege than as a duty. If we should err in calculating the date, through ignorance or misunderstanding, we believe the Lord would accept our good intentions, and forgive the error and grant His blessing. Indeed, we believe that the Lord owns and accepts the good intentions of many of His children who, because of erroneous teachings and human traditions, select various other times and seasons for celebrating this memorial of His death, instead of its anniversary which He designated. Similarly, we would sympathize with the patriotic intentions of any who would celebrate the independence of the United States three, four, or fifty times a year, forgetful of the date, or ignorant of the fact that the Fourth of July is the anniversary of the event, and was appointed as the appropriate date for celebrating it.

Like other truths long buried under the rubbish of the Dark Ages, God is now making this clear to His people. All who are truly His are anxious for the truth on this, as upon all other subjects revealed in God’s Word.

“YE DO SHOW THE LORD’S DEATH”

There is no necessity for discussing with honest minds what is and what is not meant by the expression “the Lord’s death.” Some who are anxious to get away from the doctrine of the Ransom, and the logical deductions associated with it, claim that our Lord Jesus had two deaths – regardless of all Scripture to the contrary – one when He came into the world, and the other at Calvary. They claim that the death of the “man Christ Jesus” as a ransom for all at Calvary (1 Tim. 2:5-6) was of small importance as compared with the other. They seem willingly ignorant of the fact that the Scriptures declare, “For in that he died, he died unto sin once.” (Rom. 6:10) This one death, the only one ever referred to by our Lord or His Apostles, was the death at Calvary. This one and only death of our Redeemer is what is symbolized by this Memorial (this remembrancer). His body, His flesh, was broken for us, and all who would have life everlasting must partake of its merits and life. On this important question, “Let no man deceive you by any means.” (2 Thess. 2:3)

But as water baptism is not the important baptism, but only the symbol representing the real baptism, so partaking of the emblematic bread and wine is only the symbol of the more important feast – our appropriation of the merit of Christ, which secures to us eternal life through His broken body and shed blood. By faith we accept His finished sacrifice, and by similar faith, as instructed by Him, we appropriate to ourselves all the merits, perfections, and rights which the man Christ Jesus possessed and laid down in death for us. We feed our hearts upon the bread of everlasting life – the bread God sent to us from heaven. (John 6:33)

This is the true bread – the flesh which He gave for the life of the world, that all the dead and dying race may have life. If men will eat of this bread they will never die. This is what the literal bread primarily symbolizes and signifies to all who partake of it rightly and intelligently. It is a Memorial of the ransom of Adam and His family from the bondage of sin and death.

THE BREAD AND THE CUP

Note that the bread was unleavened. Leaven is corruption, an element of decay, hence a type of sin and the decay and death which sin works in mankind. So then, this symbol declares that our Lord Jesus was free from sin, a lamb without spot or blemish – “holy, harmless, undefiled.” (Heb. 7:26) Had He been of Adamic stock, had He received His life in the usual way from any earthly father, He too would have been leavened with Adamic sin, as are all other men; but His life came unblemished from a higher, heavenly nature, changed to earthly conditions; hence He is called the bread from heaven. (John 6:41) Let us then appreciate the pure, unleavened, undefiled bread which God has provided, and so let us eat of Him – by eating and digesting the truth, and especially His truth – appropriating His righteousness to ourselves by faith. Let us recognize Him as “the way, the truth, and the life.” (John 14:6)

The Apostle, by divine revelation, shows us a further meaning in this remembrancer. Not only did the loaf represent our Lord Jesus individually, but by consecration the Church has become associated with Him as part of the one broken loaf – food for the world. (1 Cor. 10:16) It has been the privilege of the Church as justified believers to share in the sufferings and death of Christ, the condition upon which they could become joint-heirs with Him of future glories, and associates in the great work of blessing and giving life to all the families of the earth.

This same thought is expressed by the Apostle repeatedly and in various figures of speech, but none of them more forceful than this, that the Church, as a whole, is the “one loaf” being broken. It is a striking illustration of the union and fellowship of the Church with its Head. We quote: “The loaf which we break, is it not a participation of the body of the anointed one? Because there is one loaf, we, the many [persons] are one body; for we all partake of the one loaf.” (1 Cor. 10:16-17, Diaglott)

The “fruit of the vine” represents the sacrificed life given by our Lord: “And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood [symbol of life given up in death] of the new testament [covenant], which is shed for many for the remission of sins.” (Matt. 26:27-28) It was by the giving up of His life as a ransom for the life of the Adamic race, which had been forfeited through sin, that a right to life may come to men through faith and obedience under the New Covenant. (Rom. 5:18-19) The shed blood was the “ransom for all,” which was paid for all by our Redeemer Himself. His act of handing the cup to the disciples, and asking them to drink of it, was an invitation to them to become partakers of His sufferings, or as Paul expresses it, to “fill up that which is behind of the afflictions of Christ.” (Col. 1:24)

It was the offer to the Church that if they, after being justified by faith, voluntarily partook of the sufferings of Christ by espousing His cause, it would be reckoned to them as though they had part in His sacrifice. “The cup of blessing, for which we bless God, – is it not a participation of the blood [shed blood – death] of the Anointed one?” (1 Cor. 10:16, Diaglott) Would that we all might realize the value of the “cup,” and could bless God for the opportunity of the Church to share with Christ His “cup” of sufferings and shame that they might be assured that they will be glorified together with Him. (Rom. 8:17)

Our Lord also attached this significance to the “cup,” indicating that it signified the participation of the Church in His dishonor, their share in His sacrifice – the death of their humanity. For instance, when asked by two of His disciples for a promise of future glory in His throne, He answered them: “Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of?” On their hearty avowal He answered, “Ye shall drink indeed of my cup.” (Matt. 20:22-23)

“TILL HE COME”

What is the full significance of this expression? 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 or Kingdom to rule and bless the world. The Christ, Head and body, is coming to rule the world in power and great glory. Even though the Kingdom may be considered as begun from the time the King began the exercise of His great power (Rev. 11:17) in 1878, it is the coming of Christ as including the full exaltation of His Church or Kingdom that the Apostle evidently meant.

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 – “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)

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.

WHO MAY PARTAKE?

We must all decide for ourselves whether we have or have not the right to partake of this bread and this cup. If anyone professes to be a disciple, his fellow disciples may not attempt to judge his heart – God alone can positively read the heart. And though the Master knew beforehand who would betray Him, nevertheless one who had “a devil” was with the twelve. (John 6:70-71)

Because the Memorial Supper symbolizes the death of Christ, let all beware of partaking of it ignorantly, un­worthily, improperly – “not discerning the Lord’s body” as our ransom. To do so would be as though we were one of those who murdered the Lord: “Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation [judgment] to himself, not discerning the Lord’s body.” (1 Cor. 11:27-29) Let all who partake of the emblems realize that they represent the ransom price for our life and privileges.

The primary participants in the Lord’s Supper were to be the Saints, the Little Flock, but we believe the command would apply also to those faithful ones here in the end of the age, before the Kingdom is fully set up. We refer to these as “Youthful Worthies.” We believe this class, who consecrate after the closing of the high calling, is similar to the Ancient Worthies, those faithful ones who preceded the Gospel Age (see Reprint 5761). While they are not a part of the spirit-begotten Church of the Firstborn, the merit of our Lamb has been tentatively imputed to them such that the New Covenant cannot begin to operate toward the world until that embargo against Christ’s merit has been removed. We believe they will be rewarded in the earthly phase of the Kingdom in honor and in service with the Ancient Worthies of Hebrews Chapter 11.

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

HOW TO PARTAKE

If there are others of God’s consecrated people with whom you can have communion and fellowship, invite them to join you in the Memorial, but not if you know them to be deniers of the Ransom, lest you assist in bringing additional condemnation upon them. Meet with few or many, as circumstances will permit, but better far with a few who can enter with you into the spirit of the Memorial, than with a throng devoid of that spirit of fellowship and union in Christ.

Provide for the occasion, if possible, unleavened bread (or crackers), such as the Lord used, and such as Jews now use; because the pure, sweet, unleavened bread best symbolizes the sinless flesh of the Lamb of God, who knew no sin (of which leaven is a symbol), being holy, harmless, undefiled and separate from the race of sinners. Provide some drink from “the fruit of the vine” as the Lord directed. Undoubtedly, He and the disciples used light wines, and we regard wine as unquestionably the more appropriate symbol; but since our Lord did not stipulate wine, but merely the “fruit of the vine,” we can conceive of no objection that can be urged against unfermented grape juice. And surely this would be “the fruit of the vine” as much as wine is.

The Memorial service should be very simple – it is chiefly a season of communion. Have a table in the midst of the assembly for the bread and wine. After the singing of a hymn one of the brethren should, in a few chosen words, express the object of the service and read a few verses from the Scriptures on the subject. Another might then give thanks for the bread of life, the broken body of our Lord, after which the unleavened bread should be passed to all the communicants. An opportunity for remarks on the bread of life might here be given. Then a prayer of thanks should be offered for the cup and for the precious blood symbolized in it, and the cup passed. Here an opportunity might be given for remarks on the precious blood. But avoid discussions at this meeting; however appropriate it may be to contend earnestly for the faith on other occasions, this is not such an occasion. This is a meeting for fellowship and communion with the Lord, our Redeemer and present King. If any seem contentious, let him have his say, and let the others refrain from discussion, that the holy moments of special communion, which the Master appointed for our blessing, be not marred.

Of the first Supper it is written that after singing a hymn they simply “went out” and we should do the same. (Matt. 26:30) Let each go to his home with his heart full. We suggest the omission on this occasion of the usual, general and proper after-meeting greetings, and all commonplace remarks and thoughts, that we may thus prolong our communion and fellowship with the Master. Keep within sight of Him throughout the next day. Hear the clamor of the people against the guileless one; see them incited by the clergy of Jerusalem; see Him before Herod and his soldiers; see Him arrayed in robes of mock-royalty and crowned with thorns, then buffeted and spat upon.

See Him crucified as a criminal, and taunted with the very gracious deeds which He had performed – “He saved others; himself he cannot save.” (Matt: 27:42) Remember that He could have saved Himself as He said: “Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?” (Matt: 26:53) Remember that He could have destroyed His enemies and villifiers, instead of dying for them. But our hope of a resurrection and everlasting life depended upon His willing offering of Himself as our ransom-price. Considering His love for us and for all it will surely strengthen us as His followers.

It is our prayer that this year’s remem­brancer may be profitable to all who partake in sincerity and Truth. We suggest reading the Passover chapter in Volume VI; and we pray a rich blessing upon all who partake. We are living in wonderful times, and we know not what a day may bring; but we have the strong assurance that we can firmly trust Him who left us an example that we should follow in His steps. (1 Pet. 2:21)

(Based on Pastor Russell Reprint No. 2270 with pertinent additions.)

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