Tower Revisited

Author: Anbudaiyan

  • R153 BEYOND THE VAIL

    [R153 : page 2]

    BEYOND THE VAIL [Or VEIL].

    In his letter to the Hebrews, the Apostle [Paul] frequently refers to a vail [or rather veil]. [Heb.6:19; 9:3; 10:20] He is writing to those who were familiar with the earthly tabernacle, its arrangements and services. The Apostle endeavors to show that it was only a type or figure designed to illustrate spiritual truths.

    There were three curtains, two of which were called vails [or veils]. Let us see: If we had visited the Tabernacle in the wilderness, the first object to meet our attention as we approached would have been the white linen curtains which completely surrounded everything (both Tabernacle and its court) so high that we could not see over it, and reaching to the ground so that we could see nothing under it. All the work within is hidden from our eyes. This is “the curtain” or vail of ignorance and unbelief. This vail now prevents the world from understanding the work of sacrifice for sin, etc., now going on inside (in the church). This curtain now covers the hearts and minds of the heathen and the Jews. “The vail is upon their heart,” [2 Cor. 3:15] “the same vail untaken away.” [2 Cor. 3:14] This vail of ignorance and unbelief obstructs their view during this gospel age, while God is taking out a people as the body of the High Priest, etc., [A]and receiving through this High Priest the “sin offering.” [B]But soon their full ransom will be complete and accepted, and then “the vail shall be taken away.” (2 Cor. 3:14-16.) This is the same thought given us by the Prophet [Isaiah] when he declares, God “will destroy in this mountain (kingdom, the glorified church) the face of the covering (death) cast over all people, and the vail (ignorance and unbelief, etc.) spread over all nations.” (Isa. 25:7.)

    But now, for the purpose of developing a peculiar people, this great temporary barrier is allowed to remain, and there is only one way through it called “the gate.” This gate represents belief in Jesus as the way of approach to God. Once seeing [through] the gate we may look in and see the [brazen] altar and laver, indicating to us that His sacrifice paid the price of our ransom. We are still of the world, but seeing the love of our Creator and of Jesus as manifested in our purchase, we are impressed with the thought of the “exceeding sinfulness of sin,” [From Rom. 7:13] and realizing for the first time, the “great love wherewith he loved us,” [Eph. 2:4] we say, Lord we can never repay your goodness and love, but let us do something which will show our appreciation. The Father says to us: Have you heard the call of my word? It is that any of you, may, if you will, enter by this road which my only begotten Son trod, into full sonship, partake of the Divine nature and have spiritual bodies, etc.

    We could not understand all that was meant. Our ears were dull of hearing, but we felt grateful and desired to show it, and went forward. We entered in through faith. We are no longer without [or outside], among unbelievers, but within, among “the household of faith”—the Levites. We look at the [brazen] altar, and are told that it represents sacrifice, and that God expects self-sacrifice. We look at the “laver” full of water, and are told that it represents the word of God, and that we are to use it and put away sins—be “clean through the word.” [John 15:3] We make some trifling sacrifices upon the altar, and splash a little in the water, and feel perfectly contented. We act and play and dally very much as those do (the world) who are yet beyond this “curtain”—in unbelief. But God has sent to us heralds, who, coming in among the company, proclaim, “We beseech you, brethren, by the mercies of God” [Rom. 12:1]—if you feel gratitude for the manifest love of God, and desire to please Him and enter into the blessings to which you are called—”your high calling” [Phil. 3:14]—that you do more than you have yet done. If you would follow the example of our Lord, as you have agreed to do, you must not only lay these toys upon the altar, but your all. I beseech you that “you present your bodies a living sacrifice, holy, acceptable to God, your reasonable service.” [Rom. 12:1]

    Some heed not the voice, they are so much engaged with the earthly toys. But some are aroused. They leave those earthly trinkets, and give their attention to following the example of Jesus and the apostles, presenting themselves to God as living sacrifices, and “reckoning themselves dead indeed to sin” and to the “world.” [Similar Rom. 6:1] They have now undergone a complete change. They have now entered from the “court” into the “tabernacle” itself, passing through “the first vail.” (This word translated vail is from a different Greek word from that translated vail in 2 Cor. 3:14-16, referred to above, as representing the “curtain.”) Those who pass through this first “vail” into the “holy place” are the ones who fulfil their “covenant by sacrifice,” [Psa. 50:5] called saints. All believers coming through the “curtain” are “called to be saints,” but only those who obey the call and yield themselves sacrifices “make their calling and election sure.” [2 Pet. 1:10]

    Thus this first vail represents clearly our death to the world. The flesh is left outside, voluntarily given over to death and destruction, while we as new creatures in Christ, go beyond this vail, and enjoy a newness of life. Thus we fill two pictures: our earthly nature has been given up, deprived of life, and is being taken without the camp [but within the court] to be destroyed, while our new nature is at the same instant within the first vail, not as men, but as members of the High Priest’s body. We are not only dead with Him, but also alive with Him. “We are buried with Him by baptism into death” (Rom. 6:4), “wherein also ye are risen with Him.” (Col. 2:12.) The natural body is no longer we, for “we are not in the flesh, but in the spirit.” (Rom. 8:9).

    We claim then that our going through this first vail represents the death of the natural fleshly will or mind, and that our entering the inside of the Tabernacle represents our entrance to the condition of the spiritual or new nature. “For ye are dead,” (as men.) [Col. 3:3] “If ye then be risen with Christ, seek those things which are above; set your affections on things above, not on things on the earth, for ye are dead.” (Col. 3:1-3.) For God “hath raised us up, (in the spirit of our minds,) and made us sit together in heavenly places (spiritual conditions) in Christ Jesus. (Eph. 2:6.) [In Tamil Eph. 2:7]

    Progressing in our new nature we come to the second vail, but we cannot go through this vail until the flesh has been entirely destroyed—represented by the burning of the body of the sin-offering without the camp [but within the court]. [C]But remember that the flesh of “the goat of sin-offering” [Lev. 16:27] represents the fleshly bodies of all the members of Christ, and its destruction (“burning”) requires all of this gospel age. [D]Though Paul’s body was yielded up and destroyed long ago, he must wait; he cannot enter through the second vail until all we who are fellow members of the same body, likewise have the body of flesh destroyed, for [E]”They without us shall not be made perfect.” (Heb. 11:40.) Consider for a moment what it will be for us to be made perfect. Would it be the perfecting of the fleshly nature? Oh, no! We gave it up to destruction as a sacrifice, before we passed the first vail, and the life that we now live and seek to have perfected is the spiritual, Divine life. Having begun in the spirit and progressed thus far, could we be perfected through the flesh? Certainly not. We now have the “mind of Christ,” [1 Cor. 2:16] “the spirit of Christ,” [Rom. 8:9] “the spirit of adoption,” [Rom. 8:15] “our new nature,” and enjoy it much. What we lack of being perfect is a spiritual body in harmony with our “spiritual mind,” new nature. And this is what we are waiting for, this condition of perfection. [F]”When that which is perfect is come that which is in part shall be done away.” [1 Cor. 13:10] Now we are in part natural, but the natural part will soon give place to the body which God has promised us—a spiritual—like unto Christ’s glorious body. “I shall be satisfied when I awake in thy likeness.” [Psa. 17:15]

    We have seen that there are two stages to the second birth; first, the begetting of the spirit when we get our new life in the old body, where it develops at the expense of the body; second, our birth by the resurrection, when we shall be “born from the dead.” [Similar Col. 1:18] So now, we see the same general lesson taught by the two vails of the Tabernacle. To enter the presence of God—the plane of spiritual or Divine life—both of these vails representing the flesh must be passed. Beloved brethren, you have all come in through the outside “gate,” through the curtain, you are believers in Jesus, know of his having ransomed us. You among many have been called to be saints and heirs of God. Are you making that calling sure? Have you made the covenant to die with Jesus—”The covenant of sacrifice?” Are you doing according to your covenant, walking in newness of life, obeying the law of your new nature—Love? If you are, I need not ask, I know that the result is the crucifying of the “old man.” [Rom. 6:6]

    If you are within the first vail, thank God and take courage, remembering that to “keep your body under,” [1 Cor. 9:27] you must have all the spiritual strength and light to be derived from the unleavened bread and the golden candlestick. Let us press on close up to the second vail, and there at the golden incense altar offer an offering acceptable and of sweet savor to God through Jesus Christ.

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    Good subject.

  • R5959 JUSTIFICATION – WHAT WHEN HOW

    [R5959 : page 281]

    JUSTIFICATION—WHAT? WHEN? HOW?

    JUSTIFICATION really means only one thing, viz.: a making right, making just. [A]Justification may be either partial or complete. [B]In Abraham’s case it was partial. [C]He was justified to fellowship with God because of his faith and obedience, but was not justified to life, [D]because such a complete justification could not be accomplished, except by the redemptive work of Jesus, which had not been and could not be accomplished in Abraham’s day.

    The justification of the Gospel Church is an instantaneous work. “It is God that justifieth.” [Rom. 8:33b] But the basis of this justification is the sacrifice accomplished by Jesus, finished at Calvary. [E]Before the Savior will impute to us the merit of His sacrifice, we must know of Him and trust Him and accept His terms of discipleship and consecrate ourselves fully as His disciples, even unto death. The moment He imputes the merit of His sacrifice to us, covering our blemishes, we are acceptable to the Father, received into His family by the begetting of the Holy Spirit, and thus, thereafter, members of the Church of the Firstborns, whose names are written in Heaven. [Heb. 12:23a]

    The world’s justification will not be an instantaneous one, but will progress during the thousand years—the Millennium. [F]The world might then be said to be tentatively justified through the Mediator and His Kingdom, but their justification will be accomplished only in their absolute perfection at the close of the Millennium, when they will be presented to the Father and accepted by Him. “It is God that justifieth,” [Rom. 8:33b] and [G]He receives to everlasting life and to His family on any plane of existence only those who are perfect.

    CLEANSING OF FLESH NOT JUSTIFICATION

    A person desiring to turn to God during this Gospel Age finds Him gradually. First, he finds that God has made a provision whereby He can be just and yet be the Justifier of sinners. [Rom. 3:26; In Tamil Rom. 3:25] Next he finds that the death of Jesus is the way which God has provided. Next he finds his own weaknesses and sins—the defilements, and properly seeks to put these away. He may and should considerably cleanse himself from the filthiness of the flesh, but this does not justify him, does not make him perfect, because by heredity he is a sinner, imperfect, and can be cleansed only by the Divine application of the merit of the Sin Offering. [H]After washing at the Laver—putting away the filthiness of the flesh—the believer approaches close up to the door of the Tabernacle and “ties” himself there—obligates himself by consecration vows, devoting himself fully to the Lord and His service, whatever that may be.

    All the foregoing steps of the person desiring fellowship with God are proper steps, as outlined in the Word. [I]We describe the person who has taken this course as being tentatively justified; that is to say, he is in the right course, doing what he is able to do to attain justification. While in this course, he would have blessings of mind and heart and the approval of his conscience, and would be favored of the Lord in the sense that Divine providence would open up before him a knowledge of the proper course to take for his justification—pointing out to him the necessity for the steps enumerated, including the devotion or [J]tying of himself at the door of the Tabernacle. [K]The sinner approaching God can do no more. It is now God’s time to act. God’s mercy toward the sinner is wholly through Jesus, who has been appointed the “great High Priest.” [Heb. 4:14] It is the part of Jesus to accept the devoted one (the goat) and to sacrifice him. And those whom Jesus, as God’s High Priest, accepts are accepted of the Father, [L]and such are begotten of the Father to the Divine nature, etc. [M]That moment when Jesus, and when Divine Justice, through Jesus, accepts the sinner is the moment of justification.

    From the moment the sinner turned his back upon sin and began to seek the Lord and to walk as best he would be able in the ways of righteousness—putting away the filthiness of the flesh—from that moment this person has a new [or transforming] mind or will, different from the mind or will which he had when he loved and served sin. [N]This new [existing] mind is a new [or transforming] mind of the flesh, because he has not yet been begotten of the Holy Spirit. At the moment that the High Priest accepts him, imputes His merit, and the Father begets him of the Holy Spirit—[O]at that moment this one with the new mind is justified and begotten of the Spirit; he is then a New Creature. The New Creature is not to be justified, because the New Creature has done no sin and would have no sin to be justified from. [P]It was the new-minded old creature that was justified, and at the moment of justification it dies sacrificially. The New Creature might be spoken of as justified in the same sense that Jesus was spoken of—”justified in spirit,…received up into glory.” (1 Tim. 3:16.) In this use of the word justified, the thought is “proved right”—”proved perfect”; not made right.

    PEACE PROPORTIONATE TO PROGRESS

    [Q]To this class, fully consecrated, justified, accepted of the Father by the begetting of the Holy Spirit, [R]the Apostle’s words apply: “Therefore, being justified by faith we have peace with God through our Lord Jesus Christ.” (Romans 5:1.) But this Scripture would not apply to any who have not come to the point of consecration and acceptance and who are merely approaching through the Court. These do, however, have a measure of peace, in proportion as they progress. A certain measure of peace and joy comes from finding that there is a way back to God through the endeavor to put away sin and to draw near to Him; [S]but the peace of the Church, mentioned by the Apostle in this text, can apply only to those who have come into the condition of Sons of God. God is not at peace with any others.

    [T]It would not be possible for any one during this Gospel Age to have exactly the same experience given to Abraham, because of the difference of conditions. [U]Abraham fully believed God, and so far as he understood, apparently was fully consecrated to do God’s will, even unto death. In other words, if Abraham had been living during this Gospel Age, [V]he would have been one of the fully consecrated, fully justified, spirit-begotten ones; [W]but living before the Gospel Age, before Christ had died for our sins, his consecration could not bring him into the fulness of justification and its privileges.

    Some confuse themselves by thinking of justification as of two parts—legal and actual. We know of nothing in the Bible to make any such division of justification. It is legal and it is actual at the same instant. It could not be actual and illegal; it could not be illegal and yet actual.

    [X]Our justification, represented by the “Wedding Garment,” [Matt. 22:11] put on when we are accepted of the Lord, covers not the New Creature, but merely the flesh, which is legally reckoned dead, sacrificially. In other words, justification does not signify a process of being made right, but a right condition already attained. The putting on of the “Wedding Garment,” signifies our entrance into the family of God as members of the Church; the putting of it off would mean our rejection of the grace of God, and would imply Second Death.

    Justification to the world, as already explained, will be attained differently. It might be said that the world’s justification, under the Great Mediator, will be a gradual one—a gradual making right as each individual will come into harmony more and more with the Divine requirements and receive more and more of restitution perfection. [Y]Nevertheless, it must be remembered that “It is God that justifies,” [Rom. 8:33b] and that the world will not be in God’s hands until the conclusion of the Millennial Age. [Z]Then all approved of the Father and accepted of Him to eternal life will be justified in the full sense. That will be an instantaneous act.


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    Good subject.

  • R3655 FROM GLORY TO GLORY

    [R3655 : page 328]

    FROM GLORY TO GLORY.

    “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the spirit of the Lord.”—2 Cor. 3:18.

    A FULL transformation into a likeness of character to our heavenly Father should be the constant effort of every true child of God. It is not enough that we gain a knowledge of his plan and a pleasurable realization of his mercy and grace toward our unworthy race, and that we joyfully tell the good news to others; and it is not enough that we exert ourselves with uncommon zeal to bless others with those good tidings of great joy for all people; for we may do all of these things and more, and yet, if we do not let our Heavenly Father’s goodness and grace have its due effect upon our own hearts, our knowledge, and even our good works, will profit us but little.

    Our main object, therefore, in studying God’s Word and his character as therein revealed, should always be to bring our own hearts and minds into closer sympathy and likeness and co-operation with his. As the Apostle [Paul] says (1 Thes. 4:3), “This is the will of God, even your sanctification”—our full setting apart, or consecration of mind and heart entirely to the Lord, that he may complete the good work of transforming us into his own glorious likeness, by the operations of his Spirit through his Word, and thus fit us for the enjoyment of his abounding grace in the ages to come.

    In the above words [2 Cor. 3:18] of the Apostle [Paul] we notice particularly that the statement is made of all the Church—we all are being changed from glory to glory. And the inference is consequently a strong one, that those who are not being so changed are not of the class addressed. This is a solemn [or important] thought, and one that claims the most careful consideration of all the consecrated. The question with us is not, Have we made a full consecration of ourselves to the Lord? but, having made such consecration, are we, in accordance with that consecration, fully submitting ourselves to the transforming influences of the Spirit of God to be changed daily more and more fully to the glorious likeness of our God?

    Like the Apostle, then, addressing all the consecrated and faithful, we also of today may say, We all are being changed from glory to glory under the molding, fashioning influences of the Spirit of God. We can see it in each other, thank God! and we glory in it. Yesterday the mallet [or hammer] of divine providence struck a blow upon that member of the body of Christ, and an unsightly excrescence [or outgrowth] of pride fell off, and he looks so much more beautiful today, because he did not resist the blow, but gracefully submitted to it. The day before, we saw another under the wearing, painful, polishing process, to which he patiently submitted, and oh, how he shines today! And from day to day we see each other studiously contemplating the divine pattern and striving to copy it; and how we can note the softening, refining and beautifying effect upon all such! So the Spirit of God is at work upon all who fully submit themselves to his will.

    But while the mallet and chisel and the polishing sand of divine providence do a very necessary part of the transforming work, by way of relieving us of many of the old and stubborn infirmities of the flesh, which cannot be so promptly and so fully eradicated by the gentler influences of the Spirit, the Apostle points us to the specially appointed means for our transformation in the careful and constant contemplation of the glory of God as revealed in his Word, and also in his blessed Ambassador, Jesus Christ, saying, “We all, with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory.” [2 Cor. 3:18]

    “With open face” would signify without any intervening vail of prejudice or fear or superstition, but with simplicity of heart and mind. So we behold the glory (the glorious character) of the Lord—not with actual vision, but as in a glass, as reflected in the mirror of his Word and as exemplified also in his living Word, Jesus Christ. And to aid us in this study we are promised the blessed influences of the Spirit of the Lord, who will guide us into all truth and show us things to come. [John 16:13]

    As we look into the mirror what a glorious vision we have of the divine justice, which we promptly recognize as the very foundation of God’s throne (Psa. 97:2), as well as the foundation of all our present and future security. If we could not recognize the justice of God we could have no assurance that his gracious promises would ever be fulfilled; for we would say, Perhaps he will change his mind. But, on the contrary, we can say, He changeth not, and whatsoever he saith shall surely come to pass. See with what inflexible justice the sentence upon our sinful race has been executed! Generation after generation, for over [or rather nearly] sixty centuries, has witnessed it; and no power in heaven or earth could revoke that sentence until the claims of justice had been fully met by the sacrifice of Jesus Christ. Justice, says the Word of God, must be maintained inviolate at any cost. And herein we read not only our rightful condemnation as a race of sinners, but also our final, complete and glorious deliverance, because “God is just to forgive us our sins” (1 John 1:9), since the precious blood of Christ redeemed us from the curse of death.

    And while we thus read justice in the character of God, and mark with what scrupulous care he regards and respects this principle in all his dealings with his creatures, we see how he would have us respect the same principle in all our dealings. Thus we are led to consider what is the exact line of justice in this and that and the other transaction; and to remember also that this must be the underlying principle in all our conduct: or, in other words, that we must be just before we can be generous. This principle should, therefore, be very marked in the character of every Christian.

    Next we mark the love and mercy of God. The death sentence upon our fallen race was a most merciful sentence. It was equivalent to saying: See, I have of my own free favor granted you life and all its blessings to be enjoyed forever on condition of its proper use; but now, since you have abused my favor, I take it away and you shall return to the dust from whence you came.

    True, in the process of dying and of bringing forth a dying race to share the penalty, the mercy of God is not so manifest to the unthinking; but those who see the plan of God, discover in all this, not the decree of a merciless tyrant, but a merciful wisdom, but faintly disclosed in the promise that the seed of the woman shall in due time crush evil effectually—bruise the serpent’s head [Gen. 3:15]—and deliver the entire race once generated in sin, by afterward regenerating all who will to life and all its blessed privileges. And in this mercy, in all its multiplied forms, we see the verification of the statement that “God is love.” [1 John 4:8b] Thus we learn to be loving and merciful and kind both to the thankful and also to the unthankful.

    We mark also our Heavenly Father’s bountiful providence and his tender care for all his creatures; for even the sparrows are clothed and fed, and the unconscious lilies are arrayed in glory. Here we learn precious lessons of divine benevolence and grace. And thus, through all the catalogue of the moral and intellectual graces which go to make up a glorious character, we see in the mirror of the divine Word the model for our imitation; and in contemplation of all that is lovely, as embodied in him, and of all that is pure and holy and beautiful, we are changed little by little in the course of years to the same blessed likeness—from glory to glory. So be it: let the good work go on until every grace adorns the spotless robe of our imputed righteousness, received by faith in the blessed Son of God, whose earthly life was a perfect illustration of the Father’s character, so that he could say—”He that hath seen me hath seen the Father.” [John 14:9b] Let us, therefore, mark well the love of Christ, the gentleness, the patience, the faithfulness, the zeal, the personal integrity and the self-sacrificing spirit. Mark well, then imitate his example and shine in his likeness.

    [A]The Apostle [Paul] adds (2 Cor. 4:7) that the fact that we thus hold this treasure of a transformed mind in these defective earthen vessels proves the excellency of the power of God, and not of us. And so, by constant yielding to the influences of the Spirit of God, we may show forth the praises of him who hath called us out of darkness into his marvelous light. (1 Pet. 2:9.) Oh, let our efforts and prayers continually be that these poor earthen vessels may more and more show forth the praises of our God! Let them be clean in body and mind; let no evil communications proceed out of the mouth; and let no actions unworthy of the sons of God dishonor these living temples of the holy Spirit. True, on account of our deformities we may very imperfectly perform good works; but, by the grace of God, let us at least refrain from known evil.

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    Good subject.

    • The Apostle [Paul] adds (2 Cor. 4:7) that the fact that we thus hold this treasure of a transformed mind in these defective earthen vessels – In context of the verse, the Apostle Paul mentions the Gospel as the treasure being stored in the earthen vessel.

  • R4278 THE LORD IS MY SHEPHERD

    [R4278 : page 344]

    “THE LORD IS MY SHEPHERD”

    —PSALM 23.—NOVEMBER 15 [1908].—

    Golden Text:—”The Lord is my Shepherd; I shall not want.”—Psalm 23:1.

    OF ALL the beautiful symbolic pictures which the Lord gave us through the Prophet David, none seems more forceful than that of the Psalm which constitutes our lesson. The eastern shepherd and his love and care for his sheep are given us as an illustration of our heavenly Father’s care over us. It is true that our dear Redeemer was sent forth as the Good Shepherd who gave his life for the sheep, and by his death opened the door into the sheep-fold of divine love and favor and rest and peace. This was a favorite picture that our Lord Jesus gave us of himself: “I know my sheep, and am known of mine” [John 10:14; In Tamil John 10:15]; “My sheep hear my voice, and they follow me” [John 10:27]; “A stranger will they not follow, for they know not the voice of a stranger.” [John 10:5] The Apostle [Peter] followed the same thought when speaking of our Lord’s return. He refers to him as the Good Shepherd of the flock: “For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.” (1 Pet. 2:25.) The same thought is maintained when the elders of the Church are referred to as pastors and “overseers of the Church of God.”—Acts 20:28.

    But while it is refreshing for us to take a comprehensive view of the divine favor and care manifested in provisions made for our welfare as the Lord’s sheep, it is well that we should ever keep in mind that the under-shepherds do not own the flock, and that their value to the flock as overseers consists in their faithfulness in making known to the sheep the message of the Great Shepherd and, to the extent of their ability, communicating his tone and his spirit with his Word. The faithful of these, like the Apostle [Paul], may urge, “And ye became followers of us, and of the Lord.”—1 Thess. 1:6.

    On the other hand the sheep are called upon to mark the spirit of the under-shepherds, whether or not it comports [or bears] with that of the Chief Shepherd, so that they be not led astray. They are to try the spirits of those who pose as pastors or under-shepherds, to note whether they be of God or whether they speak of themselves; whether their words and deeds are according to love or according to selfishness. They are enjoined to note these under-shepherds who feed upon the flock, but do not feed the flock.

    Examining our text [Psa. 23:1] critically, we perceive that the Shepherd is not any of the under-shepherds, nor even our Lord Jesus, but the heavenly Father. The Hebrew word here rendered Lord is Jehovah. This fact greatly enhances the value of the entire picture. While it is proper for us to love all the sheep and the “under-shepherds” and the “Good Shepherd” of the flock, it adds to our joy to know who is the “Great Shepherd” and to hear the “Good Shepherd,” his Son, assure the sheep of the Father’s love, saying, “The Father himself loveth you.” [John 16:27b] How wonderful that the heavenly Father, surrounded by the sinless angelic hosts, should feel an interest and a care for his human sheep of the earthly plane, who, through Adam’s disobedience, were plunged into death; and how precious to us is the knowledge that at great cost he sent his Son to be our “Good Shepherd,” and to bring back to the divine fold all of the sheep that are desirous to return!

    “OTHER SHEEP I HAVE” [John 10:16]

    Our Lord Jesus declares, “Other sheep I have which are not of this fold; them also I must bring, that there shall be one fold and one Shepherd” [John 10:16]—ultimately. [A]Those other sheep we understand to be the Restitution flock, which, during the Millennial Age, the Lord will shepherd, gathering to his right hand of favor the willing, obedient class, who will ultimately be ushered into the blessings he has provided for the good sheep. The wayward goats he will ultimately destroy in the Second Death. We are glad, indeed, that the light of Present Truth shows us clearly that the thousands of millions of heathen and ignorant that have gone down into the prison-house of death are neither to suffer eternally nor to be hopelessly destroyed, but are to be awakened and granted full opportunity to come to a knowledge of the “Good Shepherd” and to be guided by him into the path of life, by the following of which, with his assistance, they may be fully recovered from all the imperfections entailed upon them by the fall.

    But we are specially glad to know of the “little flock” [Luke 12:32] which the Lord is now selecting from the world, and we are specially glad to be privileged to join its numbers now and our Redeemer-Shepherd “through evil report and through good report,” [2 Cor. 6:8] whithersoever he may lead us in the “narrow way” [Matt. 7:14] of self-sacrifice. We rejoice that we hear his encouraging voice; that our present trials and difficulties are all foreseen; that he knoweth the way that we take, and that he is able and willing to make all things abound to our highest good. It gives us special comfort to have this assurance that the “Trial of our faith is much more precious than that of gold” [1 Pet. 1:7]; and that as the metalurgist would carefully watch the gold tried in the fire, lest it should be destroyed by too intense a heat, so our Lord, our Shepherd, will watch over the interests of those that are his, and not suffer us to be tried above that we are able, but with every temptation will provide a way of escape. [1 Cor. 10:13] And if, perchance, our pathway may entail special trials, we have the “Good Shepherd’s” assurance that these should be considered as “light afflictions” [2 Cor. 4:17] in comparison with the blessings to which they lead; that if rightly received they will work out for us “A far more exceeding and eternal weight of glory.” [2 Cor. 4:17]

    “MY SHEEP FOLLOW ME” [Similar John 10:27]

    Our lesson relates, not to the flock of the future, but to the one of the present—the “little flock” which the Lord, during this Gospel Age, is now gathering out of every nation, people, kindred and tongue. [Rev. 5:9] It is the Father’s flock, and his Son, our Redeemer, represents him, as he tells us, “As I hear, I speak” [Similar John 5:30; 14:10]; “I came to do the will of my Father in heaven.” [John 6:38] Thus the Shepherd’s Son fully and completely represents the Great Shepherd; as he says, “All mine are thine, and thine are mine.” [John 17:10] And again, “Thine they were, and thou gavest them me.” [John 17:6]

    The wealth of our relationship to the “Great Shepherd” and his Son increases in our appreciation in proportion as we grow in knowledge. As our Redeemer said, “This is life eternal, that they might know thee and Jesus Christ, whom thou hast sent.”—John 17:3.

    “No good thing will he withhold
    From sheep which stray not from his fold.” [Similar Psa. 84:11b]

    How comforting is the declaration, “I shall not want!” [Psa. 23:1b] Our Lord illustrates this lesson by pointing out that a kind earthly father would not give a stone instead of bread, nor a serpent instead of fish, and so he assures us that our heavenly Father, much more loving and tender, will withhold from us nothing that will be for our good. [Matt. 7:9-11] We are to remember, however, that it is not as human beings that he does this, but as “New Creatures” in Christ Jesus. It is not the justified believer merely that is a member of this Little Flock at the present time, but the sanctified believer, fully consecrated to walk in the “Good Shepherd’s” footsteps, to hear his voice and follow him. Our Lord informed us at the start that following him as his disciples, as his sheep of the Little Flock now being selected, must signify to us, as to him, worldly disfavor and opposition, not only from the prince of darkness, but also from those deluded by him and under the sway of his spirit of anger, malice, hatred, envy, strife, backbiting, slander, evil-speaking, etc. And in addition to these things we are to expect to contend with our own blemishes and weaknesses. Such a picture of the “narrow way” [Matt. 7:14] would indeed have terrified us had it not been for our Shepherd’s assurance of succor in every time of need, and his assurance that these trials to the flesh rightly received would constitute a part of our development in the spirit and preparation for the “Rest that remaineth for the people of God.” [Heb. 4:9]

    “I shall not want” may be applied to the necessities of the present life. We are assured that  No good thing will he withhold from us;” [Psa. 84:11b] but he specially means that we shall not want, not lack the disciplines, the trials, the instructions, the encouragements, the reproofs, and the assistance necessary to our attainment to all “The glorious things that God hath in reservation for those that love him.” [1 Cor. 2:9] The only condition connected with this promise is that we shall abide in his love, abide in his flock, continue to hearken to his voice and to follow his directions. How dangerous then to all of the true sheep would be any measure of worldly ambition, pride or self-esteem! How necessary that the heart should be right, desirous of knowing and obeying the Shepherd’s voice! With what care should the sheep scrutinize the motives which actuate their daily conduct, their words and the thoughts of their hearts!

    “GREEN PASTURES AND STILL WATERS” [Psa. 23:2]

    Professor G. A. Smith says, “A Syrian or an Arabian pasture is very different from the narrow meadows and fenced hillsides with which we are familiar. It is vast, and often virtually boundless. It has to be so, for by far the greater part of it is desert—that is, land not absolutely barren, but refreshed by rain for only a few months, and through the rest of the year abandoned to the pitiless sun that sucks all life out of the soil. The landscape the Psalmist saw seemed to him to reflect the mingled wildness and beauty of his own life. To him human life was just this wilderness of terrible contrasts, where the light is so bright, but the shadows the darker and more treacherous; where the pasture is rich, but scattered in the wrinkles of vast deserts; where the paths are illusive, yet man’s passion flies swift and straight to its revenge; where all is separation and disorder, yet law sweeps inexorable, and a man is hunted down to death by his bloodguiltiness.”

    More and more as “New Creatures” we are learning to appreciate the barrenness of worldly hopes and ambitions and knowledge. And more and more we should be giving heed to the leadings of the “Good Shepherd,” who is guiding his flock of “New Creatures” for their spiritual refreshment through the labyrinth of the “present evil world.” [Gal. 1:4] Those sheep which keep nearest to the Shepherd secure the fattest and richest experiences and refreshments. On the contrary, the sheep which stray looking for pastures green on their own account, or following the voice of false shepherds, are the ones that are likely to become hungry and eat of the poisonous growths and fall into the pitfalls of sin and be devoured by the ravenous beasts of passion and worldliness. Happy is the sheep who learns to know the voice of the true Shepherd, and whose faith is such that he follows closely and not afar off!

    LYING DOWN IN GREEN PASTURES [Psa. 23:2]

    To lie down is to be at rest, to be happy. This is the privilege of all the Lord’s true sheep. Outwardly they may be distressed and “on the run,” assailed by the world, the flesh and the Adversary, but as “New Creatures” they may be at rest, at peace, because of their nearness to the Lord, the Shepherd, and because of their faith in his overruling providence, which is able to make “all things work together for good.” [Rom. 8:28] “Great peace have they that love thy law, and nothing shall offend (stumble) them.” [Psa. 119:165] These let the “peace of God rule in their hearts…and are thankful.” [Col. 3:15] It is to these that our Lord’s words apply, “My peace I give unto you….Let not your hearts be troubled, neither let them be afraid.” [John 14:27]

    This rest, this peace of heart, is absolutely essential to our development as “New Creatures,” even as the crystals are deposited from the liquids when they are quiet and not when they are in agitation. So the crystalline character which God is developing in us absolutely demands that a condition of rest, peace, quietness of heart, shall be attained; and to the attainment of this condition patience, faith and love, the chief graces of the spirit, are necessary.

    THE LABYRINTH OF LIFE

    “A labyrinth is a species of structure full of intricate passages and windings, so that when once entered it is next to impossible for an individual to extricate himself without a guide. The one in ancient Egypt, near Lake Moeris, was composed of twelve great palaces containing, according to Herodotus, three thousand chambers and halls. The palaces were connected by courts, around which ran a vast number of most intricate passages. Around the whole was a wall with only one entrance.”

    “Some years ago,” writes Hawthorne, “a minister was rambling in the famous labyrinth of Henry VIII, at Hampton Court near London, where the common children’s puzzle is wrought out on a large scale by paths between high and thick evergreen hedges. He wandered about if for a time, but when the time for closing drew near, with all his efforts he could not find his way out, and he feared that he might have to remain all night. At last he looked up, and saw a man in the tower in the center of the labyrinth who had been watching him all the time, and waiting to catch his attention. The eye above could see all so hidden from the man within, and soon guided him out of his difficulties. Visiting this labyrinth with Deacon Olney, we purchased a chart for our guide, remembering my friend’s experience. When the time came for us to find our way out, we took the chart, and by careful study and exactness in following the designated way, we threaded the mazes of the labyrinth with success. Life is such a labyrinth. No person knows enough to guide his course unaided. He cannot see where the paths lead. The picture of the future is a sealed book to all.”

    One of the important lessons for every sheep to learn is need of the Shepherd’s care and guidance through the labyrinth of life. [B]”Who is sufficient for these things,” [2 Cor. 2:16] writes the Apostle [Paul]. Then he declares, “Our sufficiency is of God” [2 Cor. 3:5]—in Christ. He who redeemed us has gone the way before us and directed that we walk in his steps. Those who become so wise in their own conceits that they fancy there are nearer ways and shorter cuts and more flowery ways to Paradise are deceiving themselves. If those who recognize the message and are walking in the Master’s footsteps and are walking circumspectly, neglect these and become overcharged with the world and earthly ambitions and joys and toys, they are surely unwisely selling the glorious heavenly birthright for a mess of earthly pottage. On the contrary, he who carefully follows the Master, experiences the truth of the declaration, “He restoreth my soul.” [Psa. 23:3a] Some find their spiritual strength refreshed as they walk in the paths of righteousness in which the Lord leads. He leads them “for his name’s sake.” [Psa. 23:3b] This is one of the considerations. Our Lord, the Shepherd, has undertaken to do a shepherding work; to gather a flock. His promise is involved; his honor is at stake! We may be sure that not only because of his love for us will he guide us aright, but because it would be a dishonor to him to make the slightest mistake in respect to our guidance. He is the Faithful Shepherd. The angelic hosts are watching and learning lessons in respect to all this shepherding of the flock through the narrow way. “Which things the angels desire to look into.”—1 Pet. 1:12.

    “THE VALLEY OF THE SHADOW OF DEATH” [Psa. 23:4]

    This valley was entered by our race because of our first parents’ disobedience. We have been in the valley more than [or rather now nearly] 6000 years. The shadow of death has been over the human family, and its accompaniments of sickness, pain and sorrow have extended to every creature, so that the Apostle [Paul] truly said, “The whole creation groaneth and travaileth in pain together, waiting for the manifestation of the sons of God” [Rom. 8:19,22]—waiting for the uplifting power of the Millennial Age, waiting for the sons of glory, Jesus Christ and his Church, to bring the promised Restitution and uplifting out of “the valley of the shadow of death” [Psa. 23:4] back to the heights of light and love and the divine likeness.

    The fear of evil, of trouble, of disaster hangs over the world and is accentuated by its ignorance of God and of the future. Satan, taking advantage of this spirit of fear in the fallen race, has so terrorized mankind with horrible pictures of purgatory and eternal torment as to thoroughly separate the human heart, if possible, from its Creator, while feigning to be its Shepherd. Under the influence of “doctrines of devils,” [1 Tim. 4:1] the Adversary has made God’s character and his Book repulsive to mankind in general and well-nigh quenched their love, while fanning their fears.

    Our text [Psa. 23:1] represents the true sheep as saying, “I will fear no evil.” [Psa. 23:4b] How appropriate; how true! Weak and poor and insufficient and surrounded by foes, we nevertheless need not fear, and the developed sheep does not fear what the demons may seek to do, knowing that “all power in heaven and earth” [Matt. 28:18] is in the hands of our Shepherd King, and that he is directing our ways, and has guaranteed that our every experience shall work out a blessing, and that in permitting trials he merely designs our correction and instruction in righteousness and to draw us nearer to himself and make us copies of his Son, to the intent that by the First [or Chief] Resurrection change he may take us to himself and give us a share in the Millennial Kingdom. Ah! how true it is that we do not fear—because the Shepherd is with us! We have his promise, “Lo, I am with you, even to the end of the age.” [Matt. 28:20b] And furthermore we have the light of his Word, showing that the Shepherd is to be present with his sheep and to care for them and develop them.

    “THY ROD AND THY STAFF COMFORT ME” [Psa. 23:4c]

    The shepherd’s rod or club was of hard wood, sometimes open and preferably of the shape of a golf stick, except that it was shorter and much heavier. With it the shepherd was prepared to defend the flock, combating every foe. The staff was lighter and more like a cane and longer, with a crook at the end. With its point the shepherd at times prodded the sheep that were careless, and with the hook he sometimes helped out one that had stumbled into the ditch, by putting the crook under its forelegs. Our Shepherd, too, has a rod for our enemies and a staff for his sheep—the one for our protection, the other for our relief and assistance and correction. How glad we are to know that all power is committed unto him in heaven and in earth and that under his protecting care nothing shall by any means harm us! What a comfort is here! No wonder that under such circumstances the sheep may enjoy “the peace of God which passeth all understanding,” [Phil. 4:7] resting themselves, comforting themselves in the assurance that all things shall be overruled for their eternal welfare!

    “THOU PREPAREST A TABLE FOR ME” [Psa. 23:5]

    The picture of the shepherd and the sheep has been gradually fading, and now is in the past. Instead of pastures and the water-brooks we now have the table and the cup. We hear the under-shepherds say, “This is the Bread which came down from heaven, and this cup is the blood of the New Covenant.” [Similar John 6:41; Luke 22:20] He whose name is the Truth gave us his flesh to eat. He sacrificed his earthly interests that we might partake of them through faith and be justified thereby and appropriate to ourselves more and more the benefits of his sacrifice. He passes to us the cup of his suffering, his shame, his ignominy, his death, saying, “Drink ye all”—drink it all. [Matt. 26:27b] By thus appropriating the merits of his sacrifice and participating with him in his sufferings we are his sheep; or, in another figure, we are the branches of the True Vine; or, under another figure, we are members of his Body and he the Head; or, under another figure, he is our Bridegroom and we his Bride. This provision is made for us in the presence of our enemies.

    “Marvel not if the world hate you,” [John 15:18; 1 John 3:13] said our Master [and through the Apostle John]. Yet even in the presence of the opposition of the world and our Adversary and all of the besetments of the hosts of demons, we are privileged to partake of these rich blessings and privileges! Yea, even in the presence of our besetments of the flesh, which are also our enemies, we can feast with our Lord and naught can make us afraid. All this has been true throughout the Gospel Age, but it is all accentuated now in this harvest time by reason of our Lord’s presence in the consummation of the age.

    In harmony with this promise of the Scriptures, to all who open their hearts to receive him, he comes in and sympathizes with them. Yea, he girds himself as a servant and comes in and serves us, setting before us rich things from his storehouse—things new and old. Under this service all the old truths become fresh and appetizing, refreshing and strengthening. And new truths are ours, fitting to the peculiar time in which we are living and the special trials and tests now due to come upon the Lord’s faithful brethren. They are ushered into the eternal Father’s presence, where is fulness of joy forevermore.

    MY HEAD ANOINTED, MY CUP OVERRUNS [Psa. 23:5b]

    Let us not spoil this beautiful picture with any thought of anointing a sheep’s head, etc., but rather take the higher and grander and nobler view that our Lord Jesus is the Christ, the Anointed; and that his anointing was typified by the anointing of Aaron with precious oil (which typified the holy Spirit), which ran down his beard and unto the skirts of his garment. Let us think of this as the holy Spirit of Pentecost, which has anointed all the sheep which have come into the fold and the Body of Christ. Let us appreciate this anointing and abide under it, allowing it more and more to be what the Apostle [John] terms an unction from the Holy One [1 John 2:20], affecting our every talent and power and bringing them all into subjection to the divine law of love.

    [C]”Let my eyes see Jesus only;
    Let my feet run in his ways;
    Let my hands perform his bidding;
    Let my tongue speak forth his praise.”

    “My cup runneth over.” [Psa. 23:5b] Our Master’s cup was one of suffering, ignominy, shame and death. We partake of it. It becomes our cup also; but he promises us a new cup of joy and rejoicing, which he will share with us fully in the Kingdom. That cup of joy and peace and divine favor and blessing our Master partook of by faith. And we now also have the same cup full to overflowing; but we cannot appreciate it fully until we shall be changed and made like our Head and share his glory. By faith we can enjoy it now and realize that it is full to overflowing. And our joys in the eternal future will be exceedingly and abundantly more than we could have asked or thought.

    “GOODNESS AND MERCY PURSUE ME” [Psa. 23:6]

    “Surely goodness and mercy shall pursue me all the days of my life.” [Psa. 23:6] This appears to be the stricter translation and it contains a beautiful thought. These sheep of the Lord’s “little flock”—these “New Creatures” of Christ Jesus, instead of being pursued by fears and terrors and trapped and ensnared, are following the Good Shepherd and hearkening to his voice; and, according to his promise, God’s goodness and mercy are pursuing them, keeping after them, watching over them, assisting them, caring for them, upholding them in trials. These are the messengers of the Lord, of which the Apostle wrote, “Are they not all ministering spirits, sent forth to minister unto those who shall be heirs of salvation?” [Heb. 1:14] Surely this is so. Looking back we can praise the way in which goodness and mercy have pursued us, never leaving us!

    “Angels watch him on his way
    And aid with kindly arm;
    And Satan, seeking out his prey,
    May hate, but cannot harm.
    O, child of God; O, glory’s heir;
    How rich a lot is thine!”

    The conclusion of the whole matter—the end of the journey, is what? To occupy a place in the heavenly mansions in our Father’s house! What a glorious consummation to the grandest of all hopes! Why should we murmur or complain at the roughness of the journey which will bring us to such a glorious goal? Let us [then] say with the Psalmist:—

    “What shall I render unto the Lord my God for all his benefits toward me? I will take the cup of salvation, and call upon the name of the Lord. I will pay my vows unto the Most High!” [Psa. 116:12-14]

    ====================

    Good subject.

  • R3268 THE LORD IS MY SHEPHERD

    [R3268: page 411]

    “THE LORD IS MY SHEPHERD.” – Psalm 23.—Nov. 15 [1903].

    JEHOVAH is my Shepherd, is the Prophet’s sentiment, and our Lord’s explanation of the matter further is that the great Shepherd’s Son has been given full charge of the sheep. (John 10:1-16.) Not all mankind, however, are sheep, or have the Shepherd’s care. In the present time only those who have [been called and] heard the Shepherd’s voice and responded to his call to become his sheep are of his flock, and his word on the subject is that it is a little flock, to whom it will be the Father’s good pleasure eventually to give the kingdom in joint-heirship with his Son, their “Chief Shepherd.” [1 Pet. 5:4] [A]Then will come the time referred to by our Lord when “other sheep” [John 10:16] will be found. The entire Millennial age, with all the forces and blessings of the heavenly kingdom, will be devoted to the finding of the other sheep. Our Lord’s words are, —”Other sheep I have, which are not of this fold (not of the little flock of this Gospel age); them also I must bring (in due time to a knowledge of the Truth and to the full privileges of sheep), and there shall be one flock and one shepherd.” (John 10:16.) Eventually all of God’s creatures on various planes of being shall be recognized as one family of God, as it is written of our Lord, “In whom the whole family of God both in heaven and in earth are named.” (Eph. 3:15.) [In Tamil Eph. 3:14] And again, “He shall gather together in one all things in Christ both in heaven and on earth.” (Eph. 1:10.) [In Tamil Eph. 1:9] However, though it may be interesting and helpful and profitable to understand something of our great Shepherd’s generous plans for the future, our interest centers chiefly in the little flock of the present time, to which alone this lesson refers in many of its particulars.

    Professor George Adam Smith gives the following interesting description of the difference between the shepherds of sheep in olden times in Palestine and the care of sheep as is known to us of the present day. This is an important point to be remembered, as it was the eastern shepherd who illustrated our heavenly Shepherd’s care for his little flock. Prof. Smith says:—

    “An Eastern pasture is very different from the narrow meadows and dyked hillsides with which we are familiar at home. It is vast and often practically boundless; it has to be extensive, for the greater part of it is barren—in fact the Hebrew word for desert and for pasture is the same. The most of it consists of dry, stony soil, out of which, for the great part of the year the sun has sucked all life. In this monotony the breaks are few, and consist of paths more or less fitful, gorges or thickets where wild beasts lurk, and oases of pleasant grass and water. Now in such a landscape of mirage, illusive paths, lurking terrors, and infrequent herbage, it is evident that the person and character of the shepherd must mean a great deal more to the sheep than it means to sheep with us. With us a flock of sheep without a shepherd is a common experience: every day we may see them left to themselves in a secure field or scattered over a side hill, with a far-traveling wire fence to keep them from straying. But I do not remember ever to have seen in the East a flock of sheep without a shepherd.”

    Doubtless as the Prophet David penned this Psalm, his mind went back to his father’s flock and to his own experience as its shepherd, concerning which we incidentally have the mention that while protecting it he slew a lion and a bear. [1 Sam. 17:34–36] Under heavenly inspiration the prophet pictures the Almighty One as the great caretaker watching over and protecting from harm all whom he recognizes as his “sheep.” Nothing can be farther from the sentiment of this prophecy and illustration than the growing prevalent sentiment which recognizes Jehovah God as the shepherd and father of all mankind, and which is frequently voiced in the words, “Fatherhood of God, and brotherhood of man.” This view ignores man’s will and also ignores the Lord’s Word, which declares that there are goats and wolves as well as sheep; that while some have become children of God, it is through faith and “adoption,” and that many from the divine standpoint, so far from being recognized as children of God, are referred to as “of your father, the devil, for his works you do.” (John 8:44.) Originally our race, represented by father Adam in sinless perfection, was recognized as related to Jehovah, but the breaking of this relationship by man’s willful disobedience and departure from God is clearly recognized in the Scripture, so that none are recognized as sons of God today unless they have been begotten again, begotten from above. Nor is it our hope that any in the future will be recognized as sons of God or as sheep of the Lord’s fold except as they shall heartily renounce sin, and, being granted knowledge of divine grace, shall heartily accept the same and “follow on to know the Lord.” [Hos. 6:3]

    Applying the psalm to the little flock, all of its provisions fit most minutely. Because the Lord is our Shepherd, we shall not want. Those who are proper sheep will submit their wills to the shepherd’s will and trust wholly to his guidance, and so doing are relieved of that anxious craving so common to the children of the world and which is never satisfied, but the more it gets the more it wants. The Lord’s sheep appreciate the heavenly things more than the earthly, and their wants in this respect are more than supplied when they accept by faith the divine assurance that

    “No good thing will He withhold
    From sheep which stray not from His fold.” [Similar Psa. 84:11]

    They have given up every earthly interest in exchange for the heavenly, and, realizing their own insufficiency and lack of judgment, they are trusting to the Lord to grant them such experiences, leadings, trials, difficulties, blessings, etc., in this present life as will be for their highest good, and as would work out for them a share of the glorious things of the future to which they have been called. The wants of this class are not of the kind after which the Gentiles seek, and for which they are anxious and strive. [B]They in their hearts rejoice in the sentiment expressed by the poet, “Jesus has satisfied, Jesus is mine.” Matt. 6:32.

    Although the experiences of the Lord’s sheep include many trials in the parched wilderness of sin, yet he graciously gives them restful experiences in oases of divine favor. These are not always accompanied with immunities from trial, as the world would view the matter, but certainly are seasons of rest and refreshment—to such an extent that the Lord’s sheep may truthfully say that they have “the peace of God which passeth all understanding” [Phil. 4:7] ruling in their hearts, notwithstanding outward trials, difficulties, perplexities and adversities. Which of the Lord’s sheep has not found such green pasturage of spiritual refreshment in his private devotions and studies of divine things? which of them has not experienced similar refreshment and rest and nourishment from the Master’s provision that his sheep shall not forsake the assembling of themselves together as the manner of some is—for the study of the Word, for prayer, for testimonies of the Lord’s goodness and mercy? All these opportunities and privileges, whether personally experienced or whether they are yet only in the mind through the medium of the printed page, are provisions made for the sheep by the great Shepherd. Those sheep which find no enjoyment in such privileges and blessings and refreshments have reason to question their faithfulness in following the lead of the Shepherd. And those sheep which, finding such opportunities, decline to use them, thus give evidence of lack of harmony with the Shepherd’s gracious intentions and wisdom.

    The “still waters” [Psa. 23:2] are contrasted with the rushing torrent of the mountain slope—still, not in the sense of stagnancy, but rather smooth flowing. At the latter only could the sheep receive proper refreshment. So applying the thought to the little flock, we find that the great Shepherd leads us away from the strife’s of worldly ambition, from greatness and power and riches and honors highly esteemed amongst men, but does not lead us to stagnancy—rather to spiritual ambitions which bring with them a restfulness and refreshment of soul obtainable from no other source. The streams of truth and grace are living, but comparatively quiet, waters. As the Prophet intimates, these are not to be found by the sheep alone; to find them requires the leading of the Spirit. Let us give diligence to his voice, remembering his Word—that his sheep hear his voice and follow him. [John 10:3,4] Let us discriminate, discern his voice, with its truthful accent, so different from the voice of error. Strangers true sheep will not follow, for they know not the voice of strangers. They do not like its money ring, or its worldly ambition ring, or its priest craft tone, or its contradiction of the spirit of the divine message and method.

    “He restoreth my soul.” [Psa. 23:3a] The prophet does not refer to a restoration of body or of physical health, but a restoration of soul, being. Some of the Lord’s most precious saints have been weary and faint and troubled—even the dear Redeemer fainted under his cross, and was neither kept whole or made whole miraculously on the occasion. The application of the Prophet’s words to the Christian experience would make these experiences, called restoring of soul or being, to correspond with our justification to life. All our lives were forfeited under the divine sentence, and by faith a complete restitution or restoration of soul is granted to the believer, that he might have something to offer in sacrifice to the Lord, “holy, acceptable” (Rom. 12:1), and that in this sacrifice service he may walk in the footsteps of the great Shepherd who lay down his life for the sheep. Thus are the true sheep led in right paths, in proper paths, advantageous to their spiritual development, though frequently trying and difficult to them according to the flesh. This favor and blessing and opportunity comes to them not for their own sakes or worthiness but through the Lord’s grace—”for his name’s sake.” [Psa. 23:3b]

    The whole world is walking in the valley of the shadow of death. [Psa. 23:4a] Mountain tops of life, of affection, were left by the race [nearly] six thousand years ago, when Father Adam fell from his harmony with God to the plane of sin and death. The valley of sin carries with it the shadow of death, the penalty of sin. In the broad road the whole human family still walks; and even though the Shepherd leads his flock upward, and in the reverse direction from the course of the world, nevertheless, according to the flesh, they are still in the world, in this valley of the shadow of death. However, the true sheep, hearing the voice of the good Shepherd who gave his life for the sheep, have learned to be neither careless and indifferent as are some, nor to be in fear and doubt and perplexity as are the majority. These on the contrary fear no evil. [Psa. 23:4b] They realize indeed that the penalty of sin is upon the race, but they realize also that divine love has provided a redemption. They realize that the whole world is going down to sheol, to hades, but that God has made provision that the good Shepherd shall deliver his little flock from the power of the grave in the First [or Chief] Resurrection, and that subsequently all that are in their graves shall hear the voice of the Son of man and shall come forth to a full, fair, reasonable, proper judgment [John 5:28,29]—the testing respecting their willingness to be his sheep and to follow him and to attain everlasting life through him. The sheep of the little flock fear no evil because of the Lord’s favor, because he is with them, on their side, and has shown his favor in the redemption price already paid. He is with them, too, in his word of promise—his assurance that death shall not mean extinction of life, but merely, until the resurrection, an undisturbed sleep in Jesus. What wonder that these can walk through the valley of the shadow of death singing and making melody in their hearts to the Lord, calling upon their souls with all that is within them to praise and laud and magnify his great and holy name, who loved us and bought us with his precious blood, and has called us to joint-heirship with our dear Redeemer.

    “His rod and his staff, they comfort me.” [Psa. 23:4c] As the Shepherd’s crook was used to assist the sheep out of difficulties, to defend it from its too powerful enemies and to chasten it when inattentive, and as all of these uses of the rod were for the sheep’s interest and welfare, so with the Lord’s little flock and their Shepherd and his rod of help, defense and chastisement. The true sheep learn to love the providences of the Shepherd and are comforted by them. Knowing the Shepherd’s power and his watchful care, they realize that all things are working together for good to them because they are his sheep. Why should they not be comforted, strengthened, encouraged?

    The Psalm diverges here and leaves the figure of the sheep and the Shepherd, adopting instead the illustration of a mighty lord who spreads a sumptuous feast for his humbler friend. [Psa. 23:5] In olden times an active hospitality meant much, and for a nobleman to receive one as his guest meant responsibility for his safety; and so the thought is that we, as the Lord’s people, are accepted of him, counted as friends, are made to sit down to a bountiful feast, secure from the enmity of those who would injure us—secure from the great Adversary and all the wicked spirits in high places mentioned by the Apostle [Paul] (Eph. 6:12)—secure so long as we are under the care of our great friend, our heavenly Father. The bounties of our table may indeed include some earthly good things, better or worse than those of the natural average man; but all of these, whatever they may be, accepted with joy and thanksgiving, are appreciated by those who recognize them as part and parcel of the bounties of the Friend above all others.

    All religious people make more or less claim to spiritual food, and the various parts and factions of Christendom especially boast that they have much advantage every way, and that their tables are spread with divine truth, promises, etc., food from which they claim to receive their strength. But what a variety of these tables there are and how different are the viands, doctrinally. The food on most of them seems to have been spoiled in the preparation. Some of it is sad, some of it is sour, and much of it is musty. For the most part it originated in “the dark ages,” and the dear friends who sit down to these tables find that they have little appetite for such food, and we do not blame them. Rather, we would attract their attention to the generous, bountiful supply of divine Truth which the Lord himself is dispensing to the household of faith, “things new and old,” [Matt. 13:52] but all of them pure, sweet, delicious, grand. This table is open to all those who love the Lord with all their heart, mind, soul and strength—better than they love houses or lands, parents or children, husband or wife, lodge or society or sectarian system or self.

    Is it strange that those so highly favored of the Lord and recognized as his guests and fed at his table should be hated by enemies? It would seem strange to us if it were not for the assurance of the Master himself [through his Apostle], that whosoever will live godly will suffer persecution in this present time [2 Tim. 3:12], and for the illustration of this in the Master’s own experience, that it was the professedly godly, influential, great and nominally religious that persecuted him to death. We are not surprised, then, to find that our table is spread in the midst of enemies that now surround us on every hand.

    The anointing of the head of the guest with oil was a part of the hospitality of olden times. The antitype of this with us is the outpouring of the holy Spirit upon all this class—this little flock, the body of Christ, of which he is the Head, Chief, the Shepherd, the Leader.

    The fulness of the cup, running over, has a double signification. It is a cup of joy and a cup of sorrow, and in both respects it overflows. He who would partake of the joys of the Lord must also partake of his cup of suffering; we must suffer with him if we would reign with him. But we count the sufferings of this present time as not worthy to be compared with the glories that shall be revealed in us [Rom. 8:18], and hence we are enabled to rejoice in tribulation, so that as the tribulations will overflow the rejoicing likewise overflows, and with the Apostle [Paul] we can say, Rejoice, and again I say rejoice! [Phil. 4:4]

    The goodness and mercy which we anticipate beyond the veil has its beginning here already and is thus to be appreciated. [Psa. 23:6] Whoever knows nothing of the joys of the Lord in the present time will evidently not be prepared for the joys of the Lord in the Kingdom, whatever blessings and joys he may attain to under the administration of the Kingdom during the Millennial age. There is then joy and rejoicing granted to the Lord’s faithful ones, not a momentary matter connected with their first acceptance of the Lord and their consecration of themselves to him. The goodness and mercy of the Lord is not to be looked back to as a thing of the remote past, but is to be recognized and appreciated as a thing of the present. Day by day God’s goodness and mercy follow us, refresh us, strengthen us, bless us.

    The highest hope to which we dare aspire is that of final union with our great Shepherd, our heavenly Father, and the good Shepherd his Son, in the heavenly state, in our Father’s house on high, one mansion or plane of which is intended for the little flock, separate and distinct from the mansion or plane provided for the restitution class of the Millennial age. The end of all our highest ambitions will be attained, and far more than realized, when we shall be like our Lord, see him as he is, and share his glory in the Father’s house. [1 John. 3:2b]

    ====================

    Good subject.

  • R4851 THE LORD IS MY SHEPHERD

    [R4851 : page 207]

    “THE LORD IS MY SHEPHERD” [Psa. 23:1a]

    THE PROPHET DAVID wrote the 23d Psalm [Psa. 23] concerning himself; but in his words there is still deeper signification, namely, that Jehovah is the Shepherd of the antitypical David—The Christ, of which Jesus is the Head and the Church His Body.

    In proportion as any are in an attitude of mind in harmony with the Lord they are out of harmony with their present environment, in which the great Adversary is seeking their destruction, under conditions unfavorable for their spiritual development as the Lord’s “sheep.” Foxes, wolves, lions and even cattle have means of defense and offense; but the sheep has practically none. It seems to have no judgment; therefore, the sheep is dependent on the shepherd. In other words, it is out of its environment if away from the shepherd. God provided for man’s protection, but by reason of sin the race got into the wilds and became exposed to various difficulties which otherwise would not have been man’s lot.

    Those who are the “sheep” will come back into harmony with the Lord. As represented in our text [Psa. 23:1], the Church class comes back in the present time. We all recognize, as the days go by, how necessary is the Divine care. As we come to see the Divine Plan, we see that “all who are of this fold,” all those who will come into harmony with God, will have this care; and that eventually there shall be one Shepherd and one flock.

    Our Lord Jesus is the representative of the Father. Humanity, as the Lord’s sheep, went astray. All of Adam’s posterity are now astray. The Great Shepherd sent His Son for the lost sheep. He is seeking them and will ultimately find all who belong to this true flock. He is, therefore, in the highest sense of the word, the Bishop, or Shepherd of our souls, the Good Shepherd who laid down His life for the sheep.

    ====================

    Good subject.

  • R3116 THE LORD IS MY SHEPHERD

    [R3116: page 365]

    “THE LORD IS MY SHEPHERD.”

    THE LORD, in calling his people his sheep, chose a very significant emblem of the character he would have manifested in them. The most noticeable characteristics of the sheep are meekness, docility and obedience to the shepherd to whose care they fully entrust themselves. They are very true to the shepherd: they study his voice, watch for the indications of his will, and trustfully obey him. When they hear his voice, quickly, and without the slightest hesitation or faltering, they run to obey it. But the voice of a stranger they will not follow, for they know not the voice of strangers.

    What a lesson is here for the Lord’s “little flock,” [Luke 12:32] over whom he is the good Shepherd. The weakest lamb in the flock knows his voice and hears him say, “This is the way: walk ye in it.” [Isa. 30:21] And while there are thousands of voices calling, now in this direction and now in that, the Lord’s sheep, acquainted with his Spirit and his Word, turn away from all save the well known voice of the Shepherd. In various ways our Shepherd speaks to his flock of sheep and lambs. His written words treasured up in the heart mark the way of truth continually; his special providences further shape the peculiar course of each individual; and the abiding presence of his holy Spirit makes manifest every intrusion of any other spirit which seeks to beguile [or lure] and to lead astray. The true sheep will carefully listen for the faintest accents of the voice of the Shepherd—i.e., he will treasure up his words in his heart; he will study his providences; and he will cultivate that communion and personal fellowship with the Lord which are his privilege. Those who thus abide in him can never go astray.

    [A]”They can never, never lose their way.”

    They may not have much learning, and, humanly speaking, would not be able to grapple with all the sophistries of error. But, being so well acquainted with the Master’s voice, they quickly perceive that such voices are the voices of strangers, and they will not follow them; for they are loyal and obedient to the Shepherd only.

    In such an attitude of mind and heart is our only safety in the midst of all the difficulties and confusion of this evil day. And all such may confidently sing with the Psalmist [Psa. 23:1-4]—

    “The Lord is my Shepherd, I shall not want. He maketh me to lie down (to rest—the rest of faith) in green pastures (with abundance of satisfying food); he leadeth me beside the still waters (deep, refreshing truths). He restoreth my soul (reclaims it from death); he leadeth me in the paths of righteousness for his name’s sake (because I am his child and bear his honored name). Yea, though I walk through the valley of the shadow of death (The entire journey of life since the fall has been through a vale of tears, upon which rests the shadow of death), I will fear no evil; for thou art with me; thy rod and thy staff, they comfort me. (Thy word and providences discipline and guide me in the way).” Our Shepherd’s providence not only disciplines the true sheep, but protects them from the “wolves” and other foes.

    With the Prophet, we can also say, [Psa. 23:5] “Thou preparest a table before me in the presence of mine enemies (for even while beset by Satan and Sin, we are sustained by the Lord’s abundant provision for every necessity); thou anointest my head with (the) oil (of joy), my cup (pleasure) runneth over (even while, as a pilgrim, I am beset with life’s difficulties).” And, in view of the Lord’s present and past leading, all, who continue to be truly his sheep, can certainly trust that [Psa. 23:6]—”Surely goodness and mercy shall follow me, all the days of my life; and I will dwell in the house of the Lord (will be recognized as a member of his household, as his child) forever.”

    Let us seek to cultivate more and more the meek, docile and loyal character of the sheep, that so we may be abundantly blessed by the care of the good Shepherd. Such a disposition does not commend itself to the world—the wayward goat, the bold lion, or the stealthy bear, the subtle serpent and vicious vampire are more fitting emblems of their ideals, and are usually the emblems selected for their escutcheons [or decorative name plates]. But let the world love its own, while we remember that we are not of the world, but are sent forth as sheep in the midst of wolves, and that our safety and spiritual prosperity depend, not upon our own wisdom and sagacity [or understanding], but entirely upon our diligent hearkening to, and patient following of, the voice of the good Shepherd, who will very soon highly exalt his little flock and crown them with an exceeding and eternal weight of glory.

    ====================

    Good subject.

  • R1745 THE LORD IS MY SHEPHERD

    [R1745 : page 392]

    “THE LORD IS MY SHEPHERD.”

    —————

    “The Lord is my Shepherd: I shall not want.”—Psa. 23:1.

    IN comparing himself to a shepherd, the Lord made a very apt illustration of his care for his people—a care which is always solicitous for their welfare, watchful for their interests, patient with their youth and inexperience and untiring in its ministry of love.

    But it is only when the individual can say in his heart, The Lord is my Shepherd, that this blessed ministry of the good Shepherd can be realized. It is when we become his sheep that we learn the value of the Shepherd’s care; and the man who has had experience under the care of the good Shepherd can truly say with the Psalmist, “I shall not want.” [Psa. 23:1b] He shall not want for the temporal necessities of the present life—”Bread shall be given him; his waters shall be sure.” (Isa. 33:16; Matt. 6:33,34.) He shall not want for light and be left to walk in the darkness of this world, but unto him shall be given the light of life. (John 8:12.) He shall not want the necessary care and discipline to fit him for the future life; “for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.” (Heb. 12:6.) He shall not lack the consolations of divine grace in times of trial and affliction; for it is written, “My grace is sufficient for thee, for my strength is made perfect in weakness.” (2 Cor. 12:9.) He shall not want for fellowship and sympathy; for the Lord himself hath said, “I will never leave thee nor forsake thee” (Heb. 13:5); and again, “Lo, I am with you alway.”—Matt. 28:20.

    Surely no good thing will he withhold from them that walk uprightly—as true sheep. [Psa. 84:11b] He will protect them in every danger, and guard them with a shepherd’s care.

    ====================

    Good subject.

  • R4984 THE SCRIPTURAL RULE FOR ADJUSTING MISUNDERSTANDINGS

    [R4984 : page 81]

    THE SCRIPTURAL RULE FOR ADJUSTING MISUNDERSTANDINGS

    WE CANNOT IMAGINE a case in which a brother with average intelligence would need comfort and counsel in a misunderstanding other than that for which the Lord has provided in Matt. 18:15-17. If he has been in the habit of seeking sympathy in a busy-bodying manner, the sooner he knows that his course is wrong the better. He should learn to use his own mind along lines where there is positive instruction in the Scriptures. The Lord says to any one who has aught [or anything] against his brother, “Go and tell him his fault between thee and him alone.” [Matt. 18:15] If the matter is too small to mention to the brother, it is too small to notice and should be forgotten.

    There are no exceptions to the rule laid down in Matt. 18:15-17; but there might be, under some circumstances, an interpretation of the rule. For instance, if the matter were in a family, there might be circumstances in which it would be proper to go to the head of the family. If it were in an institution, where the individual might be merely a representative of the Society, it would be proper to go to the head of the Society. Such a course would result from following Matt. 18:15, in its logical trend. But these are minor applications of the rule, which is neither voided nor avoided, but in applying which wisdom is being used in determining how the matter may be carried out.

    There is no doubt that much of the trouble in the world is the result of misunderstanding. It therefore behooves every one of the Lord’s people to “put on love, which is the bond of perfectness,” and to overlook much of what others do. (Col. 3:14.) And yet it would be proper for one who thinks that he has been wronged to go to the offending brother and have a clear understanding. To do so would result favorably in nearly every case.

    The instruction in Matt. 18:15-17 is given, of course, only to the brethren, the Church, and is not, therefore, to be applied outside. But whoever learns to apply this rule to the brethren will find that it commends itself to his best judgment as a wise course of conduct in all the affairs of life. Thus his natural inclination will be to apply the same principles in connection with worldly matters and worldly people. He must, however, use wisdom in considering which would be the wise way to deal with the world. Some of the deep and precious things which belong to the Church the world would resent. So the Lord admonishes that we should not “cast our pearls before swine.” [Matt. 7:6]

    While we are endeavoring to do good to all men, yet in the case of the brethren there should be no discrimination in this matter. We might say, however, that some of the Lord’s people seem to be unduly and unreasonably exercised along some lines. For instance, if a brother should find another brother [Brother A] in the Truth who seemed to discriminate in his feelings and apparently to be more appreciative of another [Brother B] than of himself, he should not take offense. He should say, “There are differences of character and temperament; and Brother B. might commend himself to Brother A. more than would another. All that I may ask is that Brother A. shall love me; that he shall not hate me; that he shall not do me injury.” Nothing in the Word of God indicates that the brethren are all to be esteemed alike!

    Our Lord Himself showed just such a discrimination in His love. He did it, however, “without partiality and without hypocrisy.” [Jas. 3:17b] But because of the differences in our fallen human nature some of the brethren are more congenial [or agreeable] to us than are others. We should, therefore, be content to have the love of the brethren, and should endeavor to merit more of it—and to have our words and conduct such as to become more lovable to the brethren and thus to draw more of their esteem. The way to do this is, not by finding fault with those who do not love us up to the highest degree, but by trying to develop that character which would merit a fuller measure of love.

    If such a question as this be raised and is not treated along the lines of Matt. 18:15, one should advise thus: “Brother A. seems to have none but the kindest feelings toward you, dear brother.” Then if Brother B. says that he does not receive Brother A.’s love and companionship as does Brother C., one might reply, “Well, my dear brother, have we not the right to have a special fellowship with one if we do no injury to another? I think that we have, and that we have the Lord’s example in this direction. This does not mean that I should treat you unkindly. It is not wrong for a brother to have more or less of a preference, providing that he does not use this preference to offend another intentionally.”

    VARYING DEGREES OF LOVE

    Love is not justice. Love cannot be commanded; it must be induced; and there must be a cause for the love. It would be thoroughly out of order for any one to tell us that we should love God if He were not a lovable Being. Similarly, how could we love any creature who is unlovely? We love the brethren because we see something of God-likeness in their good intentions, and in the fact that they have given their hearts to the Lord.

    In a case where the brother’s flesh is much fallen, we have largely a compassionate love, rather than a loving admiration; for only in proportion as we see character-likeness to Christ can we truly love His followers. But we should regard every brother and every sister with a sincere desire to do them good; and the same love, of course, should extend, as we have opportunity, to the world in general.

    The great difficulty in cases of misunderstanding is that the Lord’s counsel is not accurately followed. Good, honorable brethren, anxious to do right, who apparently would be quite competent to advise others, seem to think that theirs is a different case—seem not to exercise the proper judgment. Instead of going to the brother and saying, kindly, “Brother, I have come to see you in reference to a little matter, following the advice of Matt. 18:15,” he, on the contrary, meets the brother and says, “Brother, you have done so and so.” He goes to the brother, not to be reconciled, but rather, dictatorially, to show him that there is something wrong. This is not the right way to go about a matter. As surely as Justice is the foundation of God’s Throne, just so surely are those who pursue this course failing to follow the principles of justice; they are failing to develop the Lord’s character and will fail to win the prize.

    The spirit of the Lord’s injunction is to help a brother, not to twit [or make a fool of] him, nor to anger him, nor to tease him; not to entrap him into saying what he did not intend to say, nor to distort the meaning of what he has said. Such is not the right spirit. No brother should be approached in this manner. But the matter should be considered in the most kindly way; and if then—in spite of all that one can do—the wrong is continued, we should have nothing more to say. Some might say, “He did not apologize.” The Lord did not say anything about his apology. But if he recognizes that he is wrong and fails to apologize, he is doing himself injury.

    LET US BEWARE OF BUSYBODYING

    If the second step in Matt. 18:15-17 be found necessary, it should be taken only after very deliberate thought and prayer, with the desire to make sure of doing the Lord’s will. First of all, one should make sure that the matter is of sufficient importance to ask the brethren to go along! and that it is something against us, not against another; that it is not busybodying; that it is something that is being done now. If this is the case, take two others along. Do not say, “If I ask you to go along, be sure to stand by me.” We may be the ones in error; and if we are we should be more anxious to be corrected ourselves than to have the other brother corrected. [Similar Matt. 7:5]

    If we make sure that the matter is important, we should select two that we think would be friends of the brother injuring us—fair-minded, honorable people in the Church. Then, after the party has met with the offending brother and discussed the case, it would be proper for these brethren to advise us. If the advice were something that we could follow, we should do so and bring peace and harmony.

    But if this course should avail nothing and the injurious actions should continue, then it would be proper for us [as a third step in Matt. 18:15-17] to bring the matter to the attention of the Church. The two brethren who went with us, and decided with us that it was impossible to persuade the evil-doer to alter his course, should say to the Elders of the Church that they had a case to present for a hearing; but they should not make charges. The Church is merely to hear the matter, to see whether there is any real cause of complaint. But at this stage of the affair they know merely that there is a case to be heard. Then the Elders should call a special meeting for such a purpose, saying to the Church that there is a case to be brought before the Class, and asking what time would be convenient for them to hear the matter. Then the Church should decide when to call a meeting to consider the case.

    This would be the time for the one against whom the complaint lodges to say to the Elders, “It is true that there were charges made against me by the brother, and that two others afterward came with him. But I claim, brethren, that the charges are not true, that the matter is one of my private concern, and that others have nothing to do with it;” or whatever he wishes to say. Then there must be brought evidence to show that there is really a matter to come before the Church, that it is not merely a case of busybodying; for the Church must not meet together to participate in busybodying.

    Then it would be proper for the Elders to learn enough to decide whether or not the Church would be busybodying in this man’s affairs—merely enough to inform themselves whether it were a matter to come before the Church. If they thought that it was not, they should say to the offended one, “This brother is not doing you an injury.” But if either of the parties still thought that it should be brought before the Church—that Matt. 18:15-17 had been followed as far as possible to this point—and if the Elders of the Class were unwilling to bring it before the congregation, then it would be proper for the congregation to determine whether or not they would hear the case, and their hearing should be final.

    HOW TO CONDUCT A CHURCH TRIAL

    In any matter heard before the congregation there should be an opportunity for each one interested to present his side of the case—the one to state his trouble and the other to answer. At no stage of the proceedings should unkind words be permitted. The person who attempted to use them should be considered reprehensible on that account, and his conduct worthy of being judged a misdemeanor. This course is the one which the Lord evidently intended should be followed. The point, however, always to be borne in mind is whether people are really busybodying in other men’s matters—a course which should not be encouraged, either by the Class or by the Elders. People waste a great deal of time in evil counsels, in a manner quite contrary to the Golden Rule [Matt. 7:12] and to Matt. 18:15.

    If the congregation, after patiently hearing definite, positive charges of sufficient importance, finds that notwithstanding these various steps the brother against whom complaint is made has really been doing wrong and is continuing to do so, they should decide that he is guilty as charged. The vote [or decision] of the Church should be unanimous, if possible; all partisanship [or groupism] should be ignored. Since they are not condemning any one to eternal torment, nor judging him in any way, their advice must not carry with it any penalty whatever. They are merely advising the brother that his conduct is contrary to the Scriptures; and that if he does not change his course, they cannot longer treat him as one of the Lord’s people.

    In disfellowshipping him, they are not to ill-treat him; for we do not act so with publicans and sinners. But we would not ask a publican or a sinner to take part in the service, either as an Elder or as a Deacon or in any other capacity; so the offending brother is not to be asked to offer prayer, or to do anything that an outsider would not be asked to do. Thus the congregation would withdraw their fellowship. [A]He is a brother still, but not in the best of standing; for he has neglected to hear the voice of the brethren in the way that the Lord has directed.

    It might be possible, however, for a whole class to go astray in its judgment in a matter, and to decide against a brother who was in the right. This brother might then say, “My dear brethren, I appreciate your view in this matter; and I am sorry that anything in my course should seem to be worthy of condemnation. I promise you that I will modify the matter as best I am able. Although in justice to myself I cannot alter my view, nevertheless, in respect to your united voices I will not in the matter follow my judgment, which I feel is the correct one. And if, therefore, I suffer some injustice, the Lord will count it to me in the nature of a sacrifice for the sake of His Body, the Church. So, then, dear brethren, while thanking you for your kindly expressed sentiment, I still wish you to know that it does not do me justice. And I think that you will inform me of your change of mind on the subject if you ever should change.”

    If the brother were really in the wrong, he might say, “Well, then, put me out!” The Class might say, “We are not putting you out. Do not say that you will withdraw from us. We will not take your remark for your answer. We hope that the Lord will have you see that our action has been most kindly, brotherly, and that it is a part of our duty now to conform to the views of the Class. If the Lord shows us that we are wrong, we shall be very glad to acknowledge it. But in the meantime, dear brother, we do not wish to offend you, but merely desire to do our duty to the Lord and to His Word.”

    This course would be the proper one; we should not erect a barricade between brethren. But it would be very easy to do injury to such a brother by saying, “Well, never show your face here again unless you take back every word you have said.” The majority of people have so much self-esteem that they would not go back after such a statement; whereas they might do so if the Spirit of the Lord, the Spirit of love and justice is manifested.

    ====================

    Good subject.

  • R5639 THE TONE OF VOICE

    [R5639 : page 63]

    “THE TONE OF VOICE”

    “It is not so much what you say
    As the manner in which you say it;
    It is not so much the language you use,
    As the tones in which you convey it.

    “‘Come here!’ I sharply said,
    And baby cowered and wept;
    ‘Come here,’ I cooed, and he looked and smiled
    And straight to my lap he crept.

    “The words may be mild and fair,
    And the tones may pierce like a dart;
    The words may be soft as summer air,
    And the tones may break the heart.

    “For words but come from the mind,
    And grow by study and art,
    But the tones leap forth from the inner self
    And reveal the state of the heart.

    “Whether you know it or not,
    Whether you mean or care,
    Gentleness, kindness, love and hate,
    Envy and anger are there.

    “Then, would you quarrels avoid,
    And in peace and love rejoice,
    Keep anger not only out of your words,
    But keep it out of your voice.”

    ================

    Good one.