Tower Revisited

Author: Anbudaiyan

  • R5842 WHAT IS EMBODIED IN TRUE HUMILITY

    [R5842: page 35]

    WHAT IS EMBODIED IN TRUE HUMILITY

    “Doing nothing from party-spirit or vain-glory, but in humility esteeming others as excelling yourselves.” —Philippians 2:3, Diaglott.

    LOWLINESS of mind, humility, is a mental quality which enables its possessor to look up with appreciation, not only to God, but also to earthly beings, recognizing their good qualities. The Apostle urges that this lowliness of mind should be in all of God’s people; this fact proves it to be a quality that demands careful cultivation.

    Not all of the Lord’s people are lowly in mind. Some of them think more highly of themselves than they ought to think. Some of them may be proud of having the Truth or of their ability to serve the Truth. Any such pride is very objectionable in the sight of the Lord, and indicates that its possessor has a very small mind; for, with a proper estimate of matters, the best of us can see that we have nothing of which to be proud, nothing of which to boast. If we have received anything of the Lord, we should boast of our receipts, instead of glorying in something as if we had attained it of ourselves. [Similar 1 Cor. 4:7]

    So the Lord’s people should spend earnest effort to stimulate and encourage humility. Some have this quality naturally; but the larger number have to contend against the reverse tendency—self-esteem, self-exaltation, pride—a feeling that they are superior to others.

    SUGGESTIONS FOR SELF-EXAMINATION

    When we come to consider St. Paul’s injunction, “in humility esteeming others as excelling yourselves,” [Phil. 2:3b] it is a question as to just what the Apostle meant. Those who have come into Christ should make progress, and should therefore feel that they are better than they were before they came into Christ. Those who have come into Christ know that they are not lower than all others. Evidently the Apostle did not mean that the Lord’s people should rate themselves as inferior to other men. In his own case he felt that he was the chief of sinners, because he had been an open opposer of the Truth [1 Tim. 1:15]; and Jesus had said that whosoever should injure one of the least of His disciples would transgress seriously [Matt. 18:6]. We cannot say, therefore, that we are the chief of all sinners. We think that few of the Lord’s people could say, I am the chief of sinners—either from the standpoint of committing crime or from that of persecuting the Church. We are not to bear false witness against ourselves.

    In what way, then, are we to understand the Apostle’s injunction? In this way: We are to realize that no two of the Lord’s people are just alike. If we have the right focus upon the matter, we shall think of our own talents in a humble manner. We shall think, “I have something of this quality or that talent or grace; and therefore I have much responsibility to the Lord. [B]I wonder whether I am using as faithfully as I could, this talent which I think is greater than that of my neighbor or my brother. Though they may have less than I have, they may be using all that they have with more resolute purpose to succeed than I am using what I have. If this be so, then he is better than I am, in this respect.”

    A PROPER ATTITUDE TOWARD BRETHREN

    As we look around in the Lord’s family, we are bound to see the weaknesses and frailties of its various members. We are not to allow our thoughts to dwell too much upon their undesirable qualities, however, but are to remember all their good ones, especially their loyalty of heart. [C]With ourself personally, it is always a recommendation in any one that God has called and accepted him. Whenever we see one who has come into the Truth, we say to ourself, [D]“Well, no matter what he may be according to the flesh, God [predestined & called him and] saw in his heart something good, noble and true; and since God is dealing with him as a son, he is therefore to be esteemed as a brother.” Although we might not be able to esteem that man highly according to his natural qualities, yet we would do him good as we had opportunity. He might not be one whom we would select as a companion; yet God may esteem that brother more highly than He does us. Realizing this we would try to keep very humble and to learn whatever helpful lessons we might be able to get from that brother.

    In all persons there are certain qualities that may be esteemed and appreciated; even as the old lady said that she could wish that others had as much perseverance as Satan. We are to appreciate good traits whenever we see them in others. We do not know whether in the Lord’s sight they may not be more noble, more self-sacrificing, more lowly in mind than ourselves. Our duty is plain. We are not able to read the heart, and hence we are to think kindly and generously of all those whom God has brought into His family. “Love beareth all things… endureth all things.” “As we have opportunity, therefore, let us do good unto all men, especially unto them of the Household of Faith.”—1 Corinthians 13:7; Galatians 6:10.

    HUMILITY THE PATH TO GLORY

    The Apostles Peter and James also emphasize the necessity on the part of the Lord’s people that they be clothed with humility. They tell us that this grace is indispensable to those who would abide in the Father’s favor; for God resists the proud, while He continually shows favor to those who are of humble spirit. Thus He encourages humility and discourages pride. (1 Peter 5:5; James 4:6.) We can see a reason for this course. The Almighty sees that we have nothing whatever of which to be proud or to boast. Whatever we have has been of the Lord’s providence, or favoring circumstances.

    The Scriptures give some marked instances of the evil results of pride. Lucifer, one of the very highest of spirit beings, became proud and vain in his imagination, and encouraging these evil qualities he lost his exalted position, having become Satan, the adversary of God. [E]If Mother Eve had possessed the proper humility she would have said, when tempted of the serpent, I will not listen to this suggestion to disobey my Creator; He knows what is for my highest good, and I therefore submit myself to Him who knows all things. “Pride goeth before destruction, and an haughty spirit before a fall.”—Prov. 16:18.

    In contrast, we have given to us a beautiful illustration of the opposite spirit—humility—in the case of the Logos. We are shown how He humbled Himself, and how God has highly exalted Him—to the very position which Satan coveted. So if we are fully obedient to the Lord, the results with us will be as with the Lord Jesus, a great blessing, a high exaltation. After presenting this argument, the Apostle says, “Humble yourselves, therefore, under the mighty hand of God, that He may exalt you in due time.”—1 Peter 5:6.

    The Heavenly Father has deeper love for those who are humble. This is the reason why we should humble ourselves. Since we find that “God resisteth the proud,” [1 Pet. 5:5; Jas. 4:6] and that humility is one of the basic principles of a properly crystallized character, we should more and more seek to develop this grace and attain to the attitude in which God can give us the greatest blessing.

    THE “SOUND MIND” IS HUMBLE [2 Tim. 1:7]

    To humble ourselves does not necessarily mean to think that we have no talent, no power, no ability. Such an attitude would be foolishness. But we should think soberly of ourselves. We should think of all our powers as coming from God. So if we find that we have some blessings more than our neighbor or our brother or our sister, let us be thankful; but let us not for a moment think that we have anything to make us proud. It is a gift. We should appreciate the gift, but we should not be puffed up over its possession. The fact that we have received the gift indicates that we lacked it, needed it.

    The one who has naturally a proud heart, but who brings himself to the point of submission, manifests humility. If, on the other hand, one who by nature has too low an estimate of himself, will submit himself to God, the Father will show him the proper attitude of mind. The Apostle speaks of those who receive the Holy Spirit as having the “spirit of a sound mind.” [2 Tim. 1:7] In proportion as we seek to become acquainted with God and to submit ourselves to His will, in that same proportion we become balanced in mind. We become more and more sane, if you please. He who receives the mind of Christ, the mind of God, the holy mind, is instructed more thoroughly by the Word. Thus we are getting the balance of a sound mind, the spirit of a sound mind. Our reasoning faculties become more developed as we grow in grace and in the knowledge of the Truth.

    ILLUSTRATION OF TRUE SUBMISSION

    No one can come to the Father except through full consecration. We must admit that we need the Master, and that without Him we can do nothing. So we take this position: “I am nothing but a sinner; I know that I am imperfect, that I have nothing which I have not received. God provides everything; whatever I have is a gift from Him. Knowing all this, I gratefully accept these things, and humble myself under His mighty hand.”

    The world says, “No! I will not submit myself; if I need any punishment I will take what is coming to me.” Such is the spirit of a worldly heart that has not yet learned its need and its impotence. But the spirit of a consecrated heart is that of submission to the will of the Lord. Such recognize that their only source of help is the Almighty God, through the Lord Jesus Christ as the Savior. For those alone who become His disciples can our Lord become the Advocate; and unless He be the Advocate none can be accepted of the Father. [F]We [or rather They] might have a blessing in the Times of Restitution, but nobody can come to God now except through the Advocate.

    The terms of discipleship are that we lay down all earthly rights, earthly interests. Everything must be submitted before the Father will accept us as disciples of Christ at all, before He will beget us of the Holy Spirit, before we can become a part of the anointed Body of Christ. If we would make any true progress, we must say from the heart, “Thy will, not mine, be done.” [John 6:38; Matt. 26:39] We know that God’s will is best, whether we understand that will or not. A person with large self-esteem might, as a natural man, think his own will better; but when he comes to see the Truth, he will say, “I have made mistakes before; but now I will do the Lord’s way, regardless of what my judgment may be.”

    Such a course would evidence real humility, no matter how proud-spirited one might be by nature. As he would progress in the good way, and see more clearly wherein he had made mistakes, his humility would increase. So we are to submit ourselves, humble ourselves, have no will of our own, but merely seek the Lord’s will. [2 Cor. 5:15; 1 Pet. 4:1-2]

    ILLUSTRATION OF FALSE HUMILITY

    There is such a thing as a false submission, which might deceive even the person himself. One might talk a great deal about submission to the will of God, and yet be only nominally submitting while he is really doing his own will. We are to watch, therefore, that we are carrying out the profession of submission, and that in our daily course of life we are asking, “Is this the course which the Lord wishes me to pursue? Is this the will of God?”

    The most submissive will receive the greatest blessings. God will test our submission and our humility. We cannot suppose that our Lord Jesus, who was perfect, did not know that He had perfect powers. But no matter what His own ideas were, He submitted Himself to the Father, and said, “Not My will, but Thine, be done.” [John 6:38; Matt. 26:39] A man who had no tastes or preferences would be a nonentity. We may know what we would will for ourselves; and yet, knowing this, we are to say to ourselves, “You cannot have your own way about this; you are to seek to know what is the Lord’s will concerning you in this matter, and to carry it out, as far as in you lies.”

    SUBMISSION A TEST OF LOYALTY

    Sometimes the Lord’s hand is very heavy. It was in the case of our Lord Jesus, heavy, pressed down. But when the Lord felt the Father’s hand pressing down, He meekly bowed Himself beneath the weight, in humble acquiescence to the will of the One whose purpose He had come to carry out. But the Hand did not crush Him, although it seemed to do so. Instead of being a crushing, it was the Hand of Love, testing His obedience to the full. When His obedience was fully tested, the same Hand lifted Him up and “set Him at His own right hand in the Heavenly places; far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come.”—Ephesians 1:20-23.

    Thus it will be with us, if we are found faithful. God will exalt us in due time. But He cannot exalt any who are not humble. Submission indicates faith. We would not submit ourselves unless we had absolute confidence in God. And not faith only, but loyalty also, is necessary. Therefore, the Father tests us in these two qualities. Without these, we would be quite unfit for the Kingdom; and so the various tests of the present time are tests of faith and loyalty to God, and of entire submission to His will. It is to those “who, by patient continuance in well doing, seek for glory and honor and immortality” that God has promised “eternal life.”—Romans 2:7.

    We should recognize Divine providences and look for them. We should expect God’s providential leadings in all of life’s affairs. We should not pass through life with the thought that we are running this, or regulating that. As a child would look to his parent, or a pupil to his teacher, or as an apprentice to his master, or a maid to her mistress, so should our eyes be looking to the Lord asking His guidance.—Psalm 123:1,2.

    OUR ATTITUDE IN TRIAL

    This Divine guidance we should seek in all things. Suppose that some business complication arises. Perhaps one loses his situation. A child of God who had not learned full submission to the Lord’s will might immediately blame someone else or find fault with his employers. But the right attitude for the Lord’s people would be to say, “The Father knows all about this matter; He could have prevented it and would have done so had it been for my best interests. There is some lesson here for me to learn, and I will look for it.” If he should discover that there had been some carelessness on his part, then he must perceive that the logical consequence would be that he loses the position.

    But if after careful investigation of matters, he feels that he could not have been more faithful or more loyal to duty, then he should look further and say, “Lord, I do not see wherein I have deserved to lose this situation, but I am looking to Thee, to see what is Thy providence in the matter; for Thou knowest that I must have some kind of employment; and therefore I merely pray, Give me this day my daily bread. I cannot suppose that this is accidental. Surely Thou hast some lesson for me in this experience. I know not what Thy providence may be. Give me, I pray, the necessary grace and wisdom to perceive Thy will.”

    As he prays thus, he should at the same time be on the lookout for the Lord’s providences and guidance. The child of God who thus acknowledges the Lord, and is faithful to Him in all the details of life’s affairs, is the one who will come off victorious and be participator with the Master in His Kingdom. This great exaltation will be given [to] all who are fully submissive to God’s will, whether their powers and talents be many or few.

    THE HIGHEST STANDARD OF OBEDIENCE

    In our context the Apostle Paul urges that the Church cultivate the mind of Christ. He says, “Let this mind be in you which was also in Christ Jesus.” [Phil. 2:5] He had been reciting the qualities necessary to the Church in order that they could be acceptable to the Father. Amongst these was an eager desire to please God. The Apostle exhorts all such to pursue the course of humility and submission taken by our Lord as the only proper path for the Master’s footstep followers. St. Paul was endeavoring to impress that the mind of Christ was eminently worthy of imitation and painstaking cultivation.

    As a further evidence of the Master’s great humility, the Apostle brings forcefully to their attention what Jesus was in His prehuman existence. As the Logos, He was in the form of God—the spirit condition. Yet He was not ambitious; He was not self-seeking. On the contrary, He made Himself of no reputation—divested Himself of His former glory and honor, that He might do the will of the Father. [Phil. 2:6-7] His spirit was directly opposite to that of Satan. The Logos thought not to usurp the Father’s place, or to claim equality with Him, but manifested a very different disposition—an attitude of humility. Then “let this mind be in you,” urges the Apostle [Paul]. [Phil. 2:5] “Humble yourselves under the mighty hand of God, that He may exalt you in due time.” [1 Pet. 5:6] Consider that God has called you with the same High Calling, that you might attain to a place at the right hand of Christ, even as He attained to a place at the Father’s right hand. Realizing this, permit this mind of Christ to be in you.

    God was not seeking to force this mind upon Christ, nor is He seeking to force it upon us. Our Lord having taken this position of humility, in order to be man’s Redeemer, it was needful that He maintain that mind in order to work out the blessed fruitage of patience. Three and one half years were required for Jesus to complete His work; and it was not until after He reached the Cross and could say, “It is finished,” [John 19:30] that He was “set down with the Father in His Throne.” [Rev. 3:21] If we have become Jesus’ disciples, if we have accepted the conditions of the High Calling, if we have received this mind, then we are to let, or permit, this mind to work out in us the character-likeness of our Head.

    THE UNIVERSAL STANDARD OF OBEDIENCE

    We have seen that the Logos did not meditate the usurpation to be equal with God, but humbled Himself. Lucifer took the opposite course. Instead of humbling himself, he said, “I will be like the Highest.” (Isaiah 14:14.) Here we have an illustration of what we should not do. It is a principle of the Divine Government that “He that exalteth himself shall be abased, but he that humbleth himself shall be exalted.” “Humble yourselves, therefore, under the mighty hand of God, that He may exalt you in due time.”—Luke 14:11; 1 Peter 5:6.

    Every creature of God, whether angel or man, should have this humble mind. This is the only proper attitude. This test comes during the Gospel Age to only the Lord and the Church. To what extent it may ever come to others is a question. It would seem to be impossible for this test to come to all. Those who have the right disposition will desire to do the Father’s will at any cost. Doubtless if any one of the holy angels were allowed the privilege of becoming the Redeemer of a race, he would be glad to do so. We do not know, however, just how it would have been had the angels not seen the result of the obedience of the Logos to the will of the Father.

    The world will be subjected to a test during the Millennial Age. [G]The proper attitude for every creature would be to risk everything in the Father’s service; it will eventually be the standing of the world of mankind—everyone who shall attain everlasting life. [H]We must remember, however, that Divine Justice never calls for self-sacrifice. [I]It calls for obedience; and the obedience of the Church is the extreme of obedience—even “unto death.” But the Father has offered a reward so high that such obedience has become the standard par excellence throughout the Universe.—Revelation 2:10.

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    Good subject.

  • WHEN COMES THE KINGDOM Part 1 – Bro. David Rice

    WHEN COMES THE KINGDOM? – By Bro. David Rice

    [“Your kingdom come” – Matt. 6:10a]

    The Nearness of our Hopes

    It is coming soon. About 38 [now in 2025, it is about 18] years from now. Do you remember Israel’s Six-Day War [in June 1967]? It was 38 [now in 2025, it is about 58] years ago. It hardly seems so long ago. We marvelled at the victory against so many Arab nations, all united to destroy one tiny little country. All in vain, for this is the time for Israel’s regathering. Setbacks may come, but nothing will thwart the movement of God’s Plan when it is time. As recent as that seems, it is the same [now in 2025, about 3.2 times the] length of time backward from now, as the Millennial Kingdom of Christ is forward from now. The Kingdom should come, at the end of 6000 years of human history, within the year 2043, just 38 [now in 2025, it is 18] years ahead.

    WHAT IS THE EVIDENCE?

    The evidence for this projection is the longstanding view, traceable in early Christian writings and even before that in Jewish thought, that following 6000 years of human history the Seventh Millennium would bring a relief from sin and death, emancipating [or freeing] the creation during a Thousand Year Sabbath of rest and restoration.

    With this expectation in mind, Christians for centuries have studied and searched when the end of 6000 years of human history may come. In the early 1800s the Adventist Movement swept through Christian Churches, across denominational lines, anticipating the end of the age and the return of Christ. Among their prophetic calculations was the opinion that 6000 years from Adam would close with the year 1843.

    As the year arrived, expectations mounted. This was not among a few here and there, but among millions [or lakhs] of Christians in America and Europe who recognized that some of the time prophecies of Daniel had already closed, and others were near closure. The last of these, it was thought, (the 2300 years of Daniel chapter 8 [Dan. 8:14]), would close with the year 1843, synchronous with the end of 6000 years. The date passed, some fine tuning ensued, and the expectations were reset to the following year, 1844. Even a specific day was anticipated, October 22, computed as the Day of Atonement for 1844. Still, their hopes did not materialize. The disappointment was keen.

    DATES COME, DATES GO

    The passing of this date, so widely anticipated, brought the ill repute of failed expectations. Naturally this dimmed the enthusiasm of many. But others continued to examine the divine word, rightly supposing that the error was not in the Scriptures, but in our imprecise understanding of them. These prophecies had been closed up and sealed till the time of the end (Daniel 12:9). It would not be surprising if the keys to understanding would not all come at once. They would study still, seeking more precise information.

    They rightly understood that the prophecy of 1260 years, mentioned twice in Daniel [Dan. 7:25; 12:7] and five times in Revelation [Rev. 11:2; 11:3; 12:6; 12:14; 13:5], had closed just before the opening of the 19th century [1799 AD]. [A]But there are five time prophecies in Daniel about the end times 1260 years [Dan. 7:25; 12:7], 1290 years [Dan. 12:11], 1335 years [Dan. 12:12], 2300 years [Dan. 8:14], 2520 years [Implied from Leviticus 26; Daniel 4, 9] and how all of them related to each other was uncertain.

    Since then, these prophecies have all come into sharper focus. Bible Students for five generations have understood that the 1260 years closed in 1799, the 1290 years closed in 1829, the 1335 years in 1874, and the 2520 years in 1914. *{*These are discussed in Studies in the Scriptures, Volumes 2 and 3, The Time is at Hand, and The Kingdom of God. The evidence has clarified, and some imprecisions have been corrected, since those volumes were published. For example, it is now apparent that the beginning of the 2520 years, sometimes called the Times of the Gentiles, began in the year 607 BC [previously fixed at 606 BC by CTR], the year Babylon began the conquest of the holy land, bringing it and the nation of Israel into bondage. 2520 years later, in 1914, began the war which freed the holy land from the oppression of the Ottoman Turks, and breathed life into Israel’s national hopes.}

    At one time the last of these dates, 1914, was also anticipated as the time when the saints would be delivered and the Kingdom of Christ established. The date was indeed a milestone in prophecy, introducing the time of trouble of Daniel 12:1. But it did not bring the climax.

    THE KINGDOM STILL AWAITS

    The establishment of the Millennial Kingdom is still pending. For us this is a great benefit, as it allows time for us to enter the fold of Christ, receive the Heavenly Call, become part of the Bride of Christ, and reign with Christ during the Millennium.

    But the time draws near. The favour of this period will soon close. The Kingdom is already being established in Heaven, as one by one the saints are raised to be with Christ as they complete their earthly lives, since the return of Christ at the close of the 1335 years.

    Already Revelation 11:15 has commenced: The Kingdom of this world has become the Kingdom of our Lord (God) and his anointed (Christ), and the present time of trouble is a consequence (verses 15-18) [Rev. 11:15-18]. In a few years hence the present Harvest, which is the closing period of this age, will end (Matthew 13:30, 39). Then the Kingdom of Christ will be established, at Israel, through the resurrected Ancient Worthies.

    SIX THOUSAND YEARS

    The key to the question – When do 6000 years from Adam close? is in resolving the history of Old Testament times back to the reign of Solomon. [B]It is now generally agreed, by scholars who appreciate the integrity of the books of Kings and Chronicles, that their united testimony, supported by the history of contemporary nations, show year one of Solomon’s reign commenced in Tishri of 970 BC.

    The spring of that year would be in the year we number 969 BC. Three years later take us to the spring of his fourth year in 966 BC. According to 1 Kings 6:1, Solomon then commenced building the Temple at Jerusalem. The same text says that was the beginning of year 480 from the Exodus. In other words, the Exodus occurred 479 years earlier, namely 1445 BC.

    [C]Galatians 3:16 [or rather Gal. 3:17] says the Covenant with Abraham, as he entered the promised land, was 430 years earlier, namely 1875 BC. Now we are close to finding the date of Adam.

    Genesis chapter 5 gives the generations from Adam to Noah. Each time span from generation to generation is listed. The flood ended after 600 years of Noah’s life (Genesis 8:13). The total, from Adam, is 1656 years.

    Genesis chapter 11 brings us from the Flood to the Covenant with Abraham 427 years later. Add the numbers 1875 BC + 427 + 1656 and the result is 3958 BC for the beginning of Adam’s life.

    Counting 6000 years forward from there concludes with the year 2043 AD. (6000 – 3958, plus 1 to account for the absence of a year zero between BC and AD, results in 2043 BC).

    IS THIS CREDIBLE?

    As in all things of the future, we wait patiently, but expectantly, until circumstances put to rest any uncertainties. But it is highly credible. The deductions are grounded in the scriptural record, which, remarkably, takes care to give an explicit count of years, evidently for just such a purpose.

    Additionally, the testimony of time prophecy intertwines with this in remarkable ways. Here is a single example. The 490-year prophecy of Daniel chapter 9, which takes us to the cross of Christ in 33 AD, commenced with the decree of the Persian Emperor, Artaxerxes, in 458 AD.** {** This decree is referred to in Daniel 9:25, quoted at length in Ezra 7:11-26, and clearly dated in history, 458 BC.} From this prophecy count the years to the redemption provided by Christ at Calvary.

    The date commencing this count of years the touchstone of time prophecy is precisely midway through the 7000 years of God’s plan, from Adam through the Millennium of Restoration (compare Habakkuk 3:2.)

    The greatest event in human history may be said to be the death of Jesus at Calvary, and his resurrection on the third day following. Very soon, another 38 [now 18] years as we understand, evidently the time will arrive for the next major milestone in God’s Plan. The Millennium so long anticipated will break upon the world, to their surprise, and then to their delight.

    Troubles will still intervene. The world advances to the brink of the seventh plague of Revelation (chapter 16:16-21) [Rev. 16:16-21]. But that final birth pang will introduce a golden age for the world. All creation is yearning, longing to see the manifestation of the sons of God (and when that blessed time comes) … at last the Creation itself (will) be set free from the thraldom of decay to enjoy the liberty … of the children of God (Romans 8:18-21).

    WHAT DO YOU WISH?

    Do you wish to be part of Christ, to reign with him in glory, in heaven, during that Millennium? Or will you be among the teeming billions of mankind who awake to the Golden Age of redemption, and grow to everlasting human life, perfected, cleansed, in a perfected society?

    The years ahead are still replete with opportunity to consecrate your life to Christ, to follow the Master, become part of his elect [if called], and receive a change of nature from human to spiritual in the resurrection.

    In this case, you will have the honour and pleasure of assisting Christ uplift and nurture the entire world during the Millennium, from your heavenly station. All the dead of past ages will be raised, to learn from the lessons of sin of past times. Those who reform may live forever, as our first parents were offered in Eden. The test at the end of the Millennium will determine. Certainly the vast majority will accept the goodness of life with rejoicing.

    – By Br. David Rice – From Faithbuilders Fellowship, October 2005.

                                                               ______________

    Good subject.

  • R4796 GOD WORKS—WE WORK

    [R4796 : page 107]

    GOD WORKS—WE WORK

    “Beloved,…work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to do of his good pleasure.”—Phil. 2:12,13.

    THE GOSPEL CHURCH has been called with a “high calling.” [Phil. 3:14] The fact that we accept the “call” signifies that we appreciate it and consider it something very desirable. The condition upon which it is offered is the giving up of everything that we have. By our acceptance of these terms we demonstrate our appreciation of the great opportunity thus granted us. If, therefore, we recognize the call that has come to us, we may know that God is willing for us to accept that call. It is important, therefore, that we understand the conditions in order that we may make our “election sure.” [2 Pet. 1:10]

    The suggestion of the text [Phil. 2:12,13] is that to accomplish this end we must do some kind of work. Our salvation must be worked out. God does not purpose to take us to glory regardless of our own endeavors. True, [merely] these endeavors [alone] would not take us there; but, on the other hand, we shall not get the glorious things unless we strive for them. Hence, the exhortation is to “work,” to “labor,” to “strive” for the prize. But whatever may be our endeavors to keep the Divine Law, we are assured that success is not brought about merely by our own aspirations and best endeavors; but that he who called us has himself begun a good work in us which he is both able and willing to accomplish.

    We are not alone, therefore, in working out our salvation. God is working in us and has already worked in us; and his promises confirm this fact with enlivening power. He works in us not only to “will,” as when we made our consecration, but, the Apostle [Paul] says, he works in us to “do.” That is to say, it is not sufficient for us to have good intentions [alone], but these must be brought into practical relationship with our lives and must serve for development of our characters. Thus God works in us. Thus we are co-laborers with God in the work of this present time, of building up the Church and in making our “calling and election sure.” [2 Pet. 1:10]

    LET US FEAR LEST WE SHOULD COME SHORT

    The Apostle [Paul] admonishes us to work out our own salvation with “fear.” [Phil. 2:12] The Scriptures declare that “The fear (reverence) of the Lord is the beginning of wisdom.” (Prov. 9:10.) Our first thought of the Almighty is, very properly, an apprehension of his greatness and our own insignificance. But as we come to know of his arrangement and Plan, this kind of fear gives place to respect and love, for he is very gracious toward all who are inclined to be in harmony with his beneficent arrangements and purposes. We find that he has made glorious plans, which are working out day by day, and that we have a share in them. Hence, this kind of fear [or reverence] casts out dread.

    There are Christian people, however, who have not progressed far along the Christian way, but who are bound up in false doctrines. Of these the Scriptures say, “Their fear toward me is taught by the precepts of men.” (Isa. 29:13.) Greater knowledge of God and of his character will dispel this kind of fear.

    The “fear” of our text [Phil. 2:12] seems to be a fear of non-attainment of the glorious promises; of failure to become partakers of the divine nature. The Apostle [Paul] counsels us, “Let us, therefore, fear lest a promise being left us of entering into his rest, any of you should seem to come short of it.”—Heb. 4:1.

    “Let us work out our own salvation with fear and trembling” [Phil. 2:12] as we recognize how great and blessed are the things in reservation for us if we are faithful, and yet how we may miss this wonderful opportunity of glory, honor and immortality. Whatever is of sufficient value for us to greatly desire, is worthy of great care in respect to our attitude toward it. While the fear in this case may not indicate a literal trembling, yet it implies alarm lest we, having had the courage to undertake to run the race for the prize, should allow anything to impede our progress or, possibly, lead us to abandon the race. This course would effect our ruin. Recognizing the great prize, we should fear and tremble lest we should let it slip from us and so lose it.

    OUR LORD WAS HEARD IN RESPECT TO THAT WHICH HE FEARED [Heb. 5:7b]

    The same sort of care which always attaches to fear is indicated in our Lord’s case where we read that “he offered up strong crying and tears” and, as the Apostle [Paul] says, “He was heard in (respect to the thing) that he feared.” (Heb. 5:7.) He feared lest in some particular he had failed to carry out the will of God; lest he might have failed to do the Father’s will so perfectly as to attain to glory, honor and immortality; lest his death might be the Second Death. [A]But he was heard in respect to that which he feared, and an angel was sent to give him assurance of his acceptability. As he never feared the Father in the sense of experiencing dread or terror, so should it be with all those who love him.

    While our text [Phil. 2:12] says that we should “work out our own salvation,” another Scripture states that the reward which we seek is, “Not of works, lest any man should boast.” (Eph. 2:9.) These two texts, however, are not out of harmony. No Scripture implies that we can be independent of our Lord in the matter of working out our own salvation. The perfect work of Christ is the basis of our own work. Unless he had redeemed us we could have no basis for hope of eternal life.

    Hence, our attainment of the prize of our “heavenly calling,” [Heb. 3:1] based upon certain conditions which we are striving to meet, is not dependent upon our own perfection or anything that we could do. The basis of it is the knowledge of our own imperfection and our acceptance by the Father because of the merit of our great Advocate imputed to us.

    It was God who provided for the redemption which is in Christ Jesus; and it is God who has drawn us to himself and who gives us grace to follow in the footsteps of Jesus in the way of self-sacrifice. While with fear and trembling or, as we have shown, with great carefulness, we work out our salvation, we realize the promised grace in every time of need; and we may be confident that our best efforts toward righteousness are acceptable to God only when presented through the merit of the righteousness of Christ, imputed to us by faith.—Heb. 4:16; Eph. 2:8.

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    Good subject.

  • R5951 GREATER SUFFERINGS—GREATER REWARD

    [R5951 : page 265]

    GREATER SUFFERINGS—GREATER REWARD

    —SEPTEMBER 24 [1916].—2 CORINTHIANS 4:16-18.—

    FAINT NOT IN TRIBULATION—THE NATURAL MAN PERISHES—THE NEW CREATURE GROWS—WHAT ARE LIGHT AFFLICTIONS?—WHAT IS THEIR DURATION?—WHAT IS THEIR OBJECT?—HOW SHALL WE ATTAIN THIS OBJECT?

    “The things which are not seen are eternal.”—Verse 18. [2 Cor. 4:18b]

    WHAT great Christian courage St. Paul’s words and deeds manifest! He that endured so many hardships, a veritable thrashing-machine experience, nevertheless writes: “We faint not; for though our outward man perish, yet the inward man is renewed day by day.” [2 Cor. 4:16] Ah, that was the secret of the matter—the renewing of the inward man, the New Creature! The tribulations of the outward man would have been terrible experiences indeed had there been no inward man to take a different view of matters and to learn valuable lessons and experiences from the outward man’s tribulations. The inward man had God’s assurance that if God were for him the opposition of all others would be as nothing. [Similar Romans 8:31b; 1 John 4:4b] He had the assurance that God would overrule all of his experiences for his highest welfare. He had the assurance of the Lord, too, that the glories of the future would be proportionate to the trials faithfully endured. [Similar 1 Cor. 15:41]

    FELLOWSHIP IN CHRIST’S SUFFERINGS

    Ah, here we have the secret of the Apostle’s great zeal for God, for the Church, for the Truth! He endured as seeing Him who is invisible to natural eyes. (Hebrews 11:27.) [A]St. Paul lived a double life, in the sense that to man he was Saul of Tarsus, but in reality he was Paul, the servant of God, the New Creature in Christ Jesus. The world knew him not; but he knew himself, knew his God; and he was energized by the power Divine and by the Message of God’s Word, which spoke to him peace and relationship to God through Christ, and also informed him of the glory, honor and immortality awaiting all the faithful ones at the end of the way.

    And this secret of the Apostle’s own experience is an open one to all of God’s family of spirit-begotten children who faithfully are continuing to walk in the footsteps of Jesus and to be taught of Him through the Word. We do not have so large a manifestation of Divine favor as had Jesus, the Head of the Church, and the Apostles, the foremost members of the Church; but still we have in a general way the same favors of God, the same promises of God, the same inspiring hopes which they had. Let us not forget the Apostle’s endurance when we read his words: “Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.”—2 Corinthians 4:17.

    The Apostle [Paul] gives the same thought when, writing about the resurrection, he declares how it will be with the Church in the resurrection. All the faithful will be glorified, honored, blessed, perfected—not blessed in the same degree, however; but, “As star differeth from star in glory, so also it will be in the resurrection of the dead.” (1 Corinthians 15:41, 42.) The same lesson is given us in Daniel’s prophecy, where the resurrection is referred to and the resurrected ones are illustrated by the stars, whose beauty and brilliancy vary.—Daniel 12:1-3.

    The Apostle’s argument was that if the sufferings of Christ, in the Divine arrangement, are to measure the coming glories of Christ, then he desired to be a participator with the Lord in the present sufferings in order that he might also be a participator with Him in the coming glories. Instead, therefore, of saying to himself or to others: “I am doing more than my share of the Gospel work; and some others of you should come and help me, and give me a rest.” St. Paul took the other view. He declared himself willing and anxious to fill up as much as possible that which was behind of the afflictions of Christ (Colossians 1:24.) He counted it all joy to have tribulation, knowing that tribulation would work out the fruits of the Holy Spirit in his character, and thus prepare him for the Kingdom. (Romans 5:3-5.) Incidentally, we remember the assurance of the Bible—that only if we suffer with Christ shall we reign with Him, and that only those who become dead with Him shall live with Him. [2 Tim. 2:12,11; Rom. 6:8]

    THE SECRET OF HIS FAITHFULNESS

    Many find it easy to make a start in the Christian way when everything is favorable. Some run briskly for a while, and then grow weary in well-doing. But the Apostle seemed never to weary. He was always on the alert, in season and out of season, so far as his own convenience was concerned. He was ready to preach the Gospel anywhere, everywhere, to all who had the hearing ear. The secret of his perseverance is given us in Verse 18 [2 Cor. 4:18], in the words: “We look not at the things which are seen, but at the things which are not seen.”

    What do these words mean? They mean that St. Paul had spiritual eyesight. He indeed saw earthly attractions, but they lost their drawing power upon him because of his spiritual sight—his perception of the things unseen. With the eye of faith he saw the Heavenly Father, the glorified Lord Jesus, the Heavenly hosts, the coming Kingdom of glory, honor and immortality. By faith he saw the great Millennial Kingdom spreading out before him, and heard the Divine invitation to become an heir in that Kingdom, to be joined in heirship with the Master and Redeemer. He had accepted this invitation. He had enlisted under the banner of the Master; and he realized that everything else in the world was of practically no value in comparison with these eternal things which God had promised. His confidence was in the Word of God.

    So it is with the Lord’s people today. We may see the advantages of politics, social standing, wealth, business, etc., etc. But all these earthly aims and ambitions are of comparatively little value to us because we have seen, with the new [faith] eyesight of the New Creature, the Heavenly things. Our ears have heard God’s Message. We have been able to discern the things of the Spirit—the things which God hath in reservation for them that love Him, the things which eye hath not seen nor ear heard, neither have entered into the heart of the natural man. (1 Corinthians 2:9.) We realize more and more that all the things of the present evil world are temporal in character; that they are to pass away with the New Dispensation which is just at the door; and that earthly honors and powers are all of less value every minute.

    On the contrary, we see that the things which God offers us are eternal things. Is it any wonder that the Bible sets forth the importance of doctrine? Whoever is well indoctrinated from the real Bible viewpoint is strong in the Lord. Whoever is without this knowledge of the Kingdom and without this spiritual sight and hearing will necessarily be weak, and will lack the evidence of being a New Creature in Christ Jesus.—2 Cor. 5:17.

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    Good subject.

  • R4592 SECRET FAULTS AND PRESUMPTUOUS SINS

    [R4592 : page 118]

    [A]SECRET FAULTS AND PRESUMPTUOUS SINS

    “Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me; then shall I be upright, and I shall be innocent from the great transgression. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength and my Redeemer.”—Psa. 19:12-14.

    THIS prophetic prayer represents well the heart attitude of the fully consecrated and earnest Christian. While realizing forgiveness of the “sins that are past through the forbearance of God,” [Rom. 3:25] through the grace of God which was in Christ Jesus, which imputed our sins to him and his righteousness to us who believe in him, nevertheless the well-instructed soul realizes his faults, his shortcomings. These secret faults may be of two kinds: (1) They may be faults which were secret to ourselves at the time committed—slips, unintentional errors. Of course, the earnest heart, desiring full fellowship with the Lord, will regret even his unintentional shortcomings and will strive and pray for Divine grace to get the victory over these. [(2)] [B]But besides these there are other secret faults, which are secret in the sense of being unknown to any one but ourselves and the Lord—imperfections or faults of the mind before they take the outward form of actual and presumptuous sins.

    All Christians of experience in the good way and in the battle against sin and self have learned that there can be no outward or presumptuous sins that have not first had their beginning in the secret faults of the mind. The sinful thought may be one of pride suggesting self-exaltation; it may be one of avarice suggesting unlawful acquisition of wealth; or it may be some other fleshly desire. The mere suggestion of the thought before our minds is not sin; it is merely the operation of our faculties, and of the influences which surround us, inquiring of our wills whether or not we will consent to such thoughts. Many consent to thoughts of evil who at the time would utterly repudiate any suggestion to commit evil deeds; but if the thought be entertained it is a secret fault, and the growing tendency would surely be toward the more outward and presumptuous sinful conduct, the tendency of which is always from bad to worse. To illustrate: Suppose the suggestion should come to our minds of a method by which we could advance our own interests of fame or honor or reputation by the undermining of the influence and reputation of another, how quickly the evil, selfish thought, if entertained, would lead to envy and possibly to hatred and strife. Almost surely it would lead to backbiting and slander and other works of the flesh and the devil. The beginnings are always small, and correspondingly much easier to deal with than in their developed form. Hence, the prophetic prayer, “Cleanse thou me from secret faults” [Psa. 19:12b] and thus restrain or keep me back from presumptuous sins.

    In the Epistle of James (1:14,15) we read, “Every man is tempted, when he is drawn away of his own desire and enticed. Then, when desire hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.” [Jas. 1:14-15] Here we have the same thought differently expressed. [C]The temptation consists at first in the presentation to the mind of suggestions which are impure or unkind or unfaithful to obligations; but there is no sin, no fault, as yet. The fault begins when we harbor the evil suggestions, begin to turn them over in our minds and to consider the attractions which they may have to offer. This is where desire (taking hold of the evil thing instead of resisting it) causes a beginning of the secret fault; and it is only a process of development, which in many instances, under favorable circumstances, may be very rapid, that sin, the presumptuous or outward acts of sin, results—for instance, bearing false witness against a neighbor, or slander, or other evil deeds. [D]And the evil course having begun in the fostering of the evil suggestion, and having progressed to presumptuous sin, there is a great danger that the entire course of life will be ultimately affected thereby and bring the transgressor into that condition where he will commit the great transgression—wilful, deliberate, intentional sin—the wages of which is death, “Second Death.”

    It would appear, then, that every intelligent Christian would continually pray this inspired prayer, for cleansing from secret faults, that he might thus be restrained from presumptuous sins [Psa. 19:12-13]; and thus praying heartily, he would also watch against these beginnings of sin and keep his heart in a cleansed and pure condition, by going continually to the fountain of grace for help in every time of need. He who seeks to live a life of holiness and nearness to the Lord by merely guarding and striving against outward or presumptuous sins, and who neglects the beginning of sin in the secrets of his own mind, is attempting a right thing in a very foolish and unreasonable way. As well might we seek to avert smallpox [or other dangerous diseases] by outward cleanliness, while permitting the germs of the disease to enter our systems. The bacteria or germs of presumptuous sins enter through the mind, and their antiseptics and bacteriacides of the truth and its spirit must meet them there and promptly kill the bacteria of sin before it germinates and leads us to such a condition of evil as will manifest itself in our outward conduct.

    For instance, whenever the bacteria of pride and self-importance present themselves, let the antidote be promptly administered from the Lord’s great medical laboratory for the healing of the soul. The proper dose to offset this species of bacteria is found in the words, “He that exalteth himself shall be abased, and he that humbleth himself shall be exalted” [Luke 14:11]; and, “Pride goeth before destruction, a haughty spirit before a fall.” [Prov. 16:18]

    If the thought presented to our minds be the bacteria of envy, then let us promptly apply the antidote which declares that envy is one of the works of the flesh and of the devil, and contrary to the Spirit of Christ, which by our covenant we have adopted as ours. And let us remember that envy is closely related to and apt to be followed by malice, hatred and strife, which, under some circumstances, mean murder, [E]according to our Lord’s interpretation.—I John 3:15; Matt. 5:21,22.

    If the bacteria which presents itself to our minds is avarice [or greed], with the suggestion of unjust methods for its gratification, let us promptly apply to it the medicine furnished in the Lord’s Word, namely, “What shall it profit a man if he gain the whole world and lose his own soul?” [Mark 8:36] “For the love of money is the root of all evil, which some, coveting after, have erred from the truth and pierced themselves through with many sorrows.” [1 Tim. 6:10]

    The more attention we give to this subject, the more we will be convinced, from our own personal experiences, of the truth of the Scriptural declarations respecting the beginnings of sin as secret faults in the mind; and the more we will appreciate the statement of the Word, “Keep thy heart (mind, affections) with all diligence; for out of it are the issues of life.”—Prov. 4:23.

    But we are not to wonder that God has so constituted us as to permit temptations to come to our minds, nor are we to pray that we may have no temptations; for if there were no such presentations, no such temptations, then there could be no victories on our part, no overcoming of sin and of the Wicked One. But we know that for this very reason we are now in the School of Christ; not that we shall there be shielded from all temptation, but that we may learn of the great Teacher how to meet the Tempter, and, by our Master’s grace and help, to come off conquerors, victors in the strife against sin. The degree of our success in this conflict will depend largely upon the keenness of our faith and trust in the great Teacher. If we feel confident of his wisdom, we will follow closely his instructions and keep our hearts (minds) with all diligence. Faith in the Lord’s wisdom and in his help in every time of need is necessary to us in order that we may be thoroughly obedient to him; and hence it is written, “This is the victory that overcometh the world, even your faith,” [Similar 1 John 5:4] that is, it will be by the exercise of faith and the obedience which flows therefrom that we shall be enabled to “come off conquerors and more than conquerors through him that loved us and gave himself for us.” [Rom. 8:37]

    Nor are we to seek Divine aid far in advance; as, for instance, to be kept throughout the year to come, or month to come, or week to come; rather we are to know that if we have made a covenant with the Lord and are his, that he is near us at all times in every trial, in every temptation; and that his assistance is ready for our use; if we will but accept it and act accordingly. Hence, our prayers should be for help in the time of need, as well as general prayers for the Lord’s blessing and care for each day. In the moment of temptation the heart should lift itself to the great Master, in full assurance of faith, recognizing his love, his wisdom and his ability to help us, and his willingness to make all things work together for good to those who love him [Rom. 8:28]. Asking for his assistance in such a time of need would surely draw to us the Lord’s counsel and help and strength for righteousness, truth, purity and love; and thus we should be hourly victorious, daily victorious, and finally victorious.

    The difficulty with many is that they are looking for some great battles, instead of averting the great battles by availing themselves of the Lord’s provision, and keeping their minds cleansed from secret faults. The little battles, which are much more numerous, are the ones in which we gain the victories with their ultimate rewards. “Greater is he that ruleth his own spirit (mind, will) than he that taketh a city.” [Similar Prov. 16:32]

    Finally, the grand results of obedience to this counsel of the Lord, the grand attainment of those who have faithfully kept their hearts with diligence, is expressed in our text, and may well be the repeated earnest prayer of all the sanctified in Christ Jesus—”Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength and my Redeemer.” [Psa. 19:14]

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    The entire subject is built on the premise that secret faults are done in the mind and later they are manifested outwardly as presumptuous sins.

  • R3148 NOTHING TOO GOOD FOR GOD’S SERVICE

    [R3148: page 52]

    NOTHING TOO GOOD FOR GOD’S SERVICE.

    “If there be any blemish therein, as if it be lame or blind, or have any ill-blemish, thou shalt not sacrifice it unto the Lord thy God.” —Deut. 15:21.—

    SUCH an injunction to the house of servants under Moses is, perhaps, more necessary to the house of sons under Christ (Heb. 3:5,6), than many are apt to suppose. Inborn selfishness generally suggests that it would be a pity to sacrifice the best things, which could be used to advantage in so many other ways. [Similar Prov. 14:12; 16:25] And it is because this is generally done unconsciously that we now discuss this subject, with a view of helping the true-hearted out of the difficulty. Truly our hearts are exceedingly deceitful [Jer. 17:9] and require constant watching as respects their real motives, which they sometimes hide even from the loyal-hearted sons of God.

    How often we have seen Christian parents, lovers of the Lord and his cause, who at times would bemoan [or lament] their own inability to be actively engaged in the Lord’s service, and who loved and admired the sacrifices of brethren and sisters in the colporteur [or truth material distribution] service, who, to their injury, held back their own sons and daughters. Their reasoning seems to be that the work of the evangelist, as a colporteur, is good enough for those who have no education, or for such as are untalented; but they would have their children aim higher in life;—they would accept the Lord’s bounty and expend it upon their children to give them an education, and then point them to medicine or law or literature or school-teaching as honorable and remunerative fields for their talents and education.

    What a great mistake! what a sad mistake! How ashamed they will feel, if they ever get into the Kingdom, when looking back they will see how lightly they esteemed the wonderful privilege of being co-workers with God in this present time! [1 Cor. 3:9] How vastly different will be their views then, respecting the importance of medicine and law and schools and literature and marriage! How ashamed they will be that they ever thought that the lean and the lame and the ill-favored were good enough to sacrifice to the Lord!—that none should think of colporteuring but those who had no capacity for “worldly prosperity!”

    On the contrary the consecrated parent should consecrate to the Lord not only his firstborn, but all of his children; and from infancy should be instilling into their minds and hearts that the proper course for all of God’s people is to devote themselves in largest possible measure to the divine service. [Prov. 22:6; Eph. 6:4] They should be taught to regard all of life’s affairs with a view to rendering their all to his service in any possible capacity; [Rom. 12:1] and to pray that the Lord would accept and use their time, talent, influence—all—in his service, the most honorable service imaginable, and ultimately to be the most highly rewarded. [Similar Matt. 5:12] The Apostle’s teaching respecting marriage (1 Cor. 7:27-40) should be brought to their attention with the thought of the Apostle [Paul] that it is not a condemnation of marriage in others, but one of the incidental sacrifices of those anxious to be most fully used in the Lord’s service. [1 Cor. 7:35]

    Not only so, but the Christian parent who discerns present truth should encourage his child not to strive for the higher education, but to be content with a common school education; because (1) to qualify himself for a profession would be to put before himself a temptation in that direction which would last through life; (2) because the higher education of the present day in all colleges is so impregnated with the Evolution theory and Higher Criticism that the strong probability is that, like others, he would fall into skepticism, which will kill his devotion to the Lord, and he could only be induced to serve the Lord, even outwardly, by an honorable position and a good salary—if, indeed, it left him anything but morality as a substitute for religion!

    On the contrary, every man and woman favored by the Lord with some knowledge of present truth should at once appreciate the true situation;—that the most talented and best educated have nothing worthy a place on the Lord’s altar,—nothing worthy of acceptance in the Lord’s service; and, forthwith, each should proceed to devote to it, daily and hourly, the best that he has and the most that he can, as being the greatest privilege that could ever be offered to angels or men—to be co-laborers with God. Some, thus rightly appreciating the matter, are glad to leave medicine and business and schools to engage in the much grander and more important service of the gospel, as colporteur-evangelists;—to carry the printed message, of glad tidings of great joy, to all who have hearing ears. They rightly feel that they have not too much education or talent for so honorable a service as ambassadors for the King of Kings, but that if they had more and yet more, it would be to the interest of the work.

    Would you have a young man or a young woman dash all the prospects and ambitions of the present life, and enter the colporteur work,—simply because they have accepted present truth and because you urge them to this service? No, indeed; we hope that none so minded will enter the work. The Lord seeketh not such for his service and representatives, and, hence, we do not seek them in his name. He seeks such as “count it all joy” to serve him and his at any sacrifice. [Jas 1:2,3] Those entering the work against their will would, undoubtedly, do poor work and soon fall away from the truth.

    But would you recommend a man of means,—a business man, for instance,—to dispose of his own business and go about colporteuring? living on the interest of his money, or, perhaps, on the principal? Why not? Should we not all have the Master’s spirit, expressed by his words: “Wist ye not that I must be about my Father’s business?” [Luke 2:49] The Lord’s true saints have no business of their own, for they gave their all to the Lord at consecration. Their business they manage as trustees [kavalarkal] for the Lord—not to be turned over at their death, in prosperous condition, to their children or their friends, possibly to their injury. [Similar 1 Tim. 6:10; Psa. 62:10] It is to be used by the trustee as wisely as he knows how before death; for then his trusteeship ends, and he must render his account. (Matt. 25:14-30; Luke 19:12-26.) If he can provide for the comfortable necessities of the present life for those dependent upon him, why should he do more for them, or for any cause longer delay to “show forth the praises of him who called us out of darkness into his marvelous light” [1 Pet. 2:9]—in the best manner open to him? Alas, how few of those who recognize their trusteeship are faithful to it and will be able to render their report with joy, and to hear the Lord say, “Well done, good and faithful servant!” [Matt. 25:21]

    Before “the harvest is past and the summer is ended,” [Jer. 8:20] let us get awake, dear brothers and sisters, to our privileges and opportunities and use them thankfully. But let us not be misunderstood as commending anything impracticable. Only exceptional ones can do more than provide for their own personal comforts—even at the very liberal terms granted to colporteurs; and “he that provideth not for his own household is worse than an unbeliever” is the Apostle’s argument. [1 Tim. 5:8] Those hampered by family encumbrances must show their love and devotion by some other form of sacrifice.

    Let us give a concluding word to some of the humble and small-talented ones who have engaged in this service. They may, perhaps, be inclined to feel that they are of the blemished class of ill-favored ones represented in our text [Deu. 15:21] as unacceptable. But not so, dear brethren: the blood of Jesus Christ our Lord cleanseth us from all sin [1 John 1:7b]—covers all our natural blemishes and makes us worthy and acceptable in the Beloved. A cipher [or zero] alone has no value, but it is a power indeed, when it follows 1; and so it is with us when we follow Christ—his merit gives us association and cooperation with him; gives us weight and influence and power for God and his cause. “Ye are complete in Him;” “accepted in the Beloved.” [Col. 2:10; Eph. 1:5,6]

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    Good subject.

  • R5344 MAMMON THE PRINCIPLE OF SELFISHNESS

    [R5344 : page 332]

    MAMMON THE PRINCIPLE OF SELFISHNESS

    “No man can serve two masters.”—Matt. 6:24.

    A MAN may endeavor to serve two [conflicting] masters, or more, but no one can be a satisfactory [or faithful] servant to more than one master. No two interests are so completely one that the service of either would not more or less detract from the service of the other. The Lord explained this matter in His Sermon on the Mount. [Starting from Matt. 5] He tells us that one of the masters to whom He refers in our text [Matt. 6:24] is God, the Heavenly Father, and the other is Mammon—selfishness and sin, together with all that is connected with unrighteousness—everything contrary to God and His righteousness.

    As a matter of fact, we are born in slavery to Sin. [Psa. 51:5] The Scriptures inform us that we were sold into this slavery by the disobedience of our first parents. Sin, therefore, has a hold upon the entire world of mankind. They are all slaves. It is impossible for them to deliver themselves from the thraldom of this slavery; for it is everywhere [and in everyone]—the world around.

    Some are loyal to the interests of evil; but the great majority are at heart disloyal to Mammon, realizing that in serving self they are opposing God. But at the same time, those who serve Mammon, selfishness, get the best in the political sphere, the best in the ecclesiastical sphere, the best in the social sphere, and the best in the financial sphere. Selfishness succeeds at the present time. All human arrangements are along the lines of selfishness. Whoever, then, works along these lines serves himself better than if he were not selfish. Otherwise he would have his fellow-creatures in opposition to him, misunderstanding him, etc.

    But Jesus inaugurated a new order of things. He declared that God is ready to receive back to Himself those who forsake sin and believe on Him. [Similar Luke 5:32] He tells them that He will redeem them; and that as many as will accept His gracious arrangement will be set free. [Similar John 1:12] “If the Son shall make you free, ye shall be free indeed.” [John 8:36]

    SELFISHNESS CHARACTERISTIC OF SATAN

    Most people have selfishness so ingrained in their own natures and so mixed up in all with which they have to do, socially and otherwise, that to the majority of those who heard our Lord the Message seemed foolish. It was foolishness to them that our Lord should lose His life, that He should waste His life, and accomplish nothing. Consequently they thought it a waste of energy for any to become His companions, and they continued to serve Mammon, not knowing that they were serving the Devil.

    The Mammon principle, the selfish principle, is of Satan. But he carefully hides his cloven [divided or animal] foot, and makes himself to appear as an angel of light. When he is inviting people to take his way, the way of selfishness, he is at the same time misrepresenting God. And all those who take our Lord’s way are held up to ridicule; for the Prince of this world has much power. Those who serve him cannot see that any other way would be reasonable or proper. Hence the difference between the children of light and the children of darkness.

    Satan sets himself up as an angel of light [2 Cor. 11:14]; but his servants cannot see this, and thus he has them continually at a disadvantage. He says, “You need not serve Mammon; but be moderate in your course. Serve the present things. Do a little on this side and a little on that.” And they say, “We will really in our hearts serve God; but outwardly we must serve Mammon. Otherwise we shall have trouble in continuing to be worldly-wise—if the world sees that we are serving God.” Many have attempted this double course. This principle has been manifested all through the Gospel Age. If there had been no cause for Jesus to use these words, we may be sure He would not have used them. Jesus is here telling us that we cannot be faithful and acceptable servants to the world if we would be loyal to God; and we cannot be satisfactory to God if we give our hearts to Mammon. [Similar Jas. 4:4]

    The majority of Christian people are in this attitude today. They try to serve God; and yet they try to be worldly-wise, and to shape their conduct and their affairs of the present life in harmony with the present order of Mammon. The Lord would have them know that it is impossible to serve God and Mammon. He has promised to pay wages to those who serve Him. They must know that there can be no middle course, so far as God is concerned. Mammon might be willing to give a partial reward for partial service. But so far as Jesus is concerned, our service must be undivided.

    Whomsoever the Son makes free will be free indeed. [John 8:36] In the world they will have tribulation. [John 16:33] But they will have the peace which passes all understanding. [Phil. 4:7] Others cannot appreciate their blessings, their real condition. If any one should try to serve two [conflicting] masters, his heart would go out to the one or to the other; for he would more and more detest his condition. If he were liberated by the Son, and fully enlisted in His service, he would come more and more into sympathy with the Divine arrangement, with the Justice, Wisdom and Love exercised by the Heavenly Father in His gracious Plan; and the appreciation of this would more and more fill him, so that he would have no time for worldly things.

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

    Good subject.

  • R765 GOD’S ORDER

    [R765 : page 6]

    GOD’S ORDER.

    But I would have you know that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. 1 Cor. 11:3.

    The Apostle Paul here uses the human body as an illustration of God’s order and arrangement among his intelligent creatures. The symbol is an apt one, and suggestive of perfect harmony. The head is the director and care-taker of the body; every interest of the body is taken into consideration by the head, and every possible provision made and applied to meet those interests. And in turn, the members of the body are always at the prompt and willing service of the head. And such is the sympathy between the various members that if one is disabled the other members are ever on the alert to execute the plans devised by the head for its recovery.

    The headship of Jehovah was expressed to Adam in his perfect condition in Eden, when God said: “Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, dying, thou shalt die (Gen. 2:16,17,—margin). Here was an expression of Jehovah’s rightful authority, his loving care and his generous provision—his headship. Man in turn should have expected to reverence, respect and obey the authority, to reciprocate the love and to gratefully accept and enjoy Jehovah’s bounty. In the obedience expected, the idea of base servility was absent. Love commanded and love should have delighted in obedience.

    Even Christ Jesus, highly exalted as he is, delights to acknowledge the headship of Jehovah—”My Father is greater than I” [John 14:28b]; “I came not to do mine own will, but the will of him that sent me.” [John 6:38] And again: “I delight to do thy will, O my God; yea, thy law is within my heart” (Psa. 40:8). In harmony with this thought of the headship of Jehovah, the prophet Isaiah represents Christ as the “Arm of Jehovah” (Isa. 53:1; 59:16), and in obedience to Jehovah’s will he was active, prompt and willing, even unto death. Thus our Lord set us an example of the true relationship which should exist between himself the head and the members of His body.

    Since Christ has redeemed mankind from death, all judgment, authority and power is given unto him; the office of the head is now vested in him; hence Paul declares: The head of man is Christ. And whatever is implied by this term in expressing the relationship between our Lord Jesus and Jehovah, his head, is also implied in that relation between Christ and man. He, then, who would be perfect, must find his chief delight in learning and doing the will of Christ, even as Christ Jesus delights to do the will of Jehovah. It should be his constant aim [and endeavour] to bring “into captivity every thought to the obedience of Christ.” 2 Cor. 10:5.

    A)The next step in God’s order indicated by the Apostle, is man the head of woman, or as shown in Eph. 5:23, the husband the head of the wife. Many who see clearly the headship of Jehovah, and the headship of Christ, fail to see the headship of man [or husband] in the domestic relation. Prejudice, public sentiment and the abuse of power, have made this and similar expressions of the faithful Apostle quite unpopular. And this is not surprising, in the fallen and disordered condition of humanity. The Apostle Paul is variously charged with being a despiser of women, and as speaking without divine authority; and this even among Christians. But when rightly viewed, Paul, as usual, is found to give faithful expression to the divine order dictated by unerring wisdom for the highest good and happiness of all.

    If the husband is the head of the wife, it implies exactly the same responsibilities on the part of each as named above. The husband should be the protector, provider and director in the affairs of life, and the wife the cheerful, willing co-worker in harmony with his will. He, therefore, who would assume the relation of head, should see that he is capable and willing to fill it after the divine pattern; and she who would become a man’s partner in life, should see that she is ready to fill such position according to the divine arrangement.

    Yes, says some one, that would all do very well if men were perfect, but we know that it not unfrequently happens that the wife has more ability and judgment to act as head than the husband. Very true, but that should be considered before such contracts are made. If unhappily it has not been considered in time, such wives should make the best of the situation and quietly assist in the office of head, with as much modesty, and as little appearance of doing so, as the circumstances will admit. It also happens, says another, that the husband’s will often runs counter to the Lord’s will; how then? We answer, If the husband is consecrated to the Lord, and yet his will appears to be out of harmony with the Lord’s will, he will be very ready, either to prove his course to be in harmony with the Lord’s will or to change it. And here we see the wisdom which dictates that we should not be unequally yoked with unbelievers (2 Cor. 6:14). But if such contracts have been formed before we became consecrated believers, we must bear in mind that our first responsibility is now to our Lord our Heavenly Bridegroom. B)The worldly husband is not the head of his wife as a “new creature” [2 Cor. 5:17] espoused to Christ. Her first allegiance, is, therefore, to her real though invisible Lord, and in so far as may be consistent with this new relation, she should endeavor to fulfill the old also—a thing not possible in every respect. For one of those consecrated to God as living sacrifices to thereafter become unequally yoked with one of the world’s children, is to violate the direct command of God (2 Cor. 6:14), and to take a long step towards ignoring union with Christ, “for what communion hath light with darkness”? The children of this world strive for the things of this world and delight in the world’s approval, while the consecrated child of God has renounced all these and should be striving only to obtain those things which are beyond and entirely unknown to the world. But if both are united in the Lord, and walking after the Spirit, to do the will of the husband is to do the will of Christ.

    The Christian wife sustains the same relation to the Christian husband that the Christian husband sustains to Christ, and that Christ sustains to God who is head over all. Should submission on the part of any be regarded as mere servility? By no means. Christ did not so regard it; why should we? There is neither servility nor tyranny where love rules. Love is neither boastful of its authority nor ashamed of its submission.

    This order of headship we believe will still be God’s order when all things are brought to perfection; and although there is much friction and lack of harmony now, because of human imperfection, there will be none whatever then. When Christ having finished his work delivers up the kingdom to the Father, he shall still be “subject to the Father.” [Similar 1 Cor. 15:28] C)The wife will then be subject to the husband because it will be her delight to do his will, for the woman was made for the man; and the husband will delight to honor the wife, because she is the glory of her husband.

    D)Ah, says Mr. Ingersol, when God said: “Thy husband shall rule over thee,” he established domestic slavery. Truly domestic slavery has followed, but did God establish it? Not at all. Sin established it. It is a part of the wages of sin. Man, created to bless by his power to rule, too often falls into the error of tyrannical misrule, and the desire of the wife which is toward her husband, alas, often ends in bitter disappointment—just as God had said. And not until the remedy is fully applied will the curse be lifted. E)And when that remedy is fully applied, man will recognize his true position and fill it, and woman likewise. The husband will delight to honor the wife as the weaker vessel, and the wife will see that she reverences her husband. The wife will look up with a lawful pride in her husband’s manly strength and glory, while he will regard with admiration and affection her womanly grace—not equal and alike in all respects, but each possessing those qualities of heart and mind which make them companions for each other.

    If the relationship between husband and wife in the divine order stands thus, it cannot be true as some teach, that man and woman are exact equals in every respect. God never makes one the head over another exact equal. Jehovah is superior to Christ, Christ superior to man and man superior to woman the weaker vessel. F)Man’s superiority consists in his greater strength, both physical and mental. These various steps are in God’s order. True, in the present mixed and imperfect condition, many women are superior to many men, but such women should be very sure not to become wives of such men; for in so doing they must either violate the divine order (Eph. 5:22), or else submit themselves to an inferior which is also out of harmony with the Lord’s design.

    In view of these considerations, let us note the instruction of the Apostle Paul, and see that its very object is the same as that contemplated in the union of the first perfect pair in Eden: “Wives submit yourselves unto your own husbands as unto the Lord; for the husband is the head of the wife even as Christ is the head of the Church, and he is the Saviour (preserver, care-taker) of the body. Therefore, as the Church is subject unto Christ, so let the wives be to their husbands in every thing. Husbands love your wives even as Christ also loved the Church and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word. That he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought man to love their wives as their own bodies” (Eph. 5:22-28). Children may then obey both parents, since each will be in harmony with the other and with the Lord.

    In recognition of the same principle, the headship of man, Paul further states: “I do not permit a woman to teach or to assume authority over man, but to be quiet” (1 Tim. 2:12). Surely Paul does not mean that a woman’s lips must be forever sealed that she may not declare the good tidings of great joy to others. Does not the same Apostle say: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all ONE in Christ Jesus.” [Gal. 3:28] And does not the prophet Isaiah teach that all the anointed, are anointed to preach the good tidings. [Isa. 61:1] It is in harmony with these, then, that we must understand the above words of the Apostle.

    G)The Apostle’s idea seems therefore to be, that in no case, however important the truth we are commissioned to bear, is woman to assume a position of authority and command. She may tell the blessed tidings of great joy anywhere and everywhere, and to whomsoever she has opportunity; but always with becoming modesty, stating the truth so clearly that of itself it may carry conviction with it and her own individuality be lost sight of. This element of character is one which naturally belongs to woman, but is generally very soon lost by those who attempt to work in a public way. The work for the majority of women, is the individual, quiet and none the less effective work. Her greatest influence is that exerted strictly within her divinely appointed sphere. If opportunity and ability should point out a more public sphere of usefulness, she may fill it as long as such opportunity lasts, if in so doing, she bears that modest, quiet demeanor, in action, word, and apparel, which becometh woman professing Godliness.

    Again, we see that in this relationship of husband and wife, is prefigured the beautiful relationship between Christ Jesus and the church. And as in the type, so in the antitype, the church, the bride of Christ is to be subject unto him in everything; earnestly seeking at all times to know, and then delighting to do his will. H)As the woman is not to assume authority and direct the man, so the church is not to assume authority and to attempt to direct in the Lord’s work, but is to be “quiet,” searching diligently to know his plan and methods, and then endeavoring faithfully to execute them.

    When God’s plan shall be brought fully into execution, we see that loving authority and joyful submission will fill the universe with blessed peace and everlasting joy—and “God shall be all in all” (1 Cor. 15:28). Head over all—his will done in earth as it is done in heaven. [Matt. 6:10] Seeing this to be God’s ultimate design, it should be our endeavor now, so far as it is in our power, to carry out and illustrate that purpose now. It can only be fully illustrated, however, by those who are “united in the Lord.”

    The Apostle’s high regard for woman and woman’s work is shown by his mention of several faithful co-laborers and helpers among them—see Rom. 16:1-6,13; also Phil. 4:3: “I entreat thee…help those women which labored with me in the gospel….whose names are in the book of life.” And Acts 1:14: “All continued with one accord in prayer and supplication with the women.” And 1 Cor. 11:5: “Every woman that prayeth or prophesieth (teacheth).”

    These scriptures teach, that women did a work in the Apostles’ days which was approved and appreciated by them and by the Lord. I)Yet women usually spoke only at the smaller gatherings; J)and when Paul said, “Let the women keep silence in the congregations,” [1 Cor. 14:34] he probably had reference to the public gatherings at which it was the custom to have more or less debate. K)In these public debatings, Paul thought a woman’s voice would be out of place, and this is the opinion of most thinking men and women to-day, though it has by many been carried to an extreme, forbidding them to pray or teach on any occasion, even in more private assemblies of Christians; this we regard as an error.

    God has arranged that the man and woman are representative of Christ and his Bride, the Church, and this rule by which the husband is the head of the wife is always maintained in the Scriptures. L)And probably this is one reason that men have always been given the more active and public work of the ministry, and women more the work of assisting and more private teaching, yet equally as acceptable to God. So Christ is the active agent in carrying out his own plan. He is the great minister of all, and we as his Church are permitted to be helps meet for his use; to do a lesser part and yet an acceptable part, well pleasing to God.

    These remarks are suggested as answers to many inquiries from beloved sisters in Christ who love to tell the blessed story of God’s wonderful plan, who yet doubted the propriety of so doing lest they might be in conflict with the inspired teaching of our Brother Paul.

    We hope that all such will thus be aided in clearly reading their commission, to declare the glad tidings in such manner as becometh women of the anointed body.

    MRS. C. T. R.


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

    Good start in the beginning but fails to build on the same in the later part of the subject.

    1. The next step in God’s order indicated by the Apostle, is man the head of woman, or as shown in Eph. 5:23, the husband the head of the wife – Excellent comparison while harmonising the scriptures.
    2. The worldly husband is not the head of his wife as a “new creature” espoused to Christ. – Again, excellent point to note. But we should remember, that as far as the earthly relationship is considered, the worldly husband is still the head of the wife (as far as her earthly duties are considered).
    3. The wife will then be subject to the husband because it will be her delight to do his will, for the woman was made for the man; and the husband will delight to honor the wife, because she is the glory of her husband. – We should note that in the Millennium, there will not be a husband-wife relationship and we believe the each human will reach perfection, as the undivided Adam.
    4. Ah, says Mr. Ingersol, when God said: “Thy husband shall rule over thee,” he established domestic slavery. – The name may be a reference to the contemporary Mr. Robert G. Ingersoll. Refer https://en.wikipedia.org/wiki/Robert_G._Ingersoll.
    5. And when that remedy is fully applied, man will recognize his true position and fill it, and woman likewise. The husband will delight to honor the wife as the weaker vessel, and the wife will see that she reverences her husband. – We should note that in the Millennium, there will not be a husband-wife relationship.
    6. Man’s superiority consists in his greater strength, both physical and mental. – We agree that physical strength of man is greater than that of a woman, but we disagree that mental strength of man is greater than that of the woman. God created woman from the man in His mental and moral likeness, which does not vary from man to woman. Both were created alike and created equal in terms of mental strength.
    7. The Apostle’s idea seems therefore to be, that in no case, however important the truth we are commissioned to bear, is woman to assume a position of authority and command. – The Apostle speaks of unconsecrated wives, who are learning the truth. This is manifest in the context of the verses above and below. The idea behind the text is that the unconsecrated wife should not have usurp authority over her husband contrary to the commandment and creation ordered by God.
    8. As the woman is not to assume authority and direct the man, so the church is not to assume authority and to attempt to direct in the Lord’s work, but is to be “quiet,” searching diligently to know his plan and methods, and then endeavoring faithfully to execute them. – This text is not be imposed on the church as a whole, but it is within the family relationship, the husband-wife relationship.
    9. Yet women usually spoke only at the smaller gatherings – We do not have scriptural proof for this. But we understand even many men spoke in smaller gatherings only and there is no distinction.
    10. and when Paul said, “Let the women keep silence in the congregations,” [1 Cor. 14:34] he probably had reference to the public gatherings at which it was the custom to have more or less debate – Again there is no scriptural proof for this. However, the context of the verse shows that Paul was speaking about order and decency in the church and the above statement equally applies to men.
    11. In these public debatings, Paul thought a woman’s voice would be out of place – We believe this is not the thought of Paul, but rather the order and decency behind the activities in the Church was Paul’s thought.
    12. And probably this is one reason that men have always been given the more active and public work of the ministry, and women more the work of assisting and more private teaching, yet equally as acceptable to God. – The husband-wife relationship applies only to the earthly relationship and does not apply to spiritual life or works thereof.

  • R3768 NEITHER MALE NOR FEMALE IN CHRIST JESUS

    [R3768 : page 135]

    NEITHER MALE NOR FEMALE IN CHRIST JESUS.

    —GALATIANS 3:28—

    THE APOSTLE’S words above are often quoted to prove something that was far from his intention.

    We do not blame those who misuse the quotation, nor charge that they are endeavoring to wrest the Scriptures; rather we give them credit for sincerity of intention, but presume that either they are not thorough Bible students or else that in the fall their reasoning faculties have been seriously injured, and that they have not yet ascertained the defect and learned how to rectify the same so as to have the spirit of a sound mind in an examination of this Scripture. [A]The class we refer to seem to get the impression that the Apostle means that after we have become the Lord’s people, after we have made full consecration to him, there is no longer any difference between males and females, that amongst believers the ordinary sex distinctions may be dispensed with, that men may treat the women as though they were men, and women may treat the men as though they were women. This is very false reasoning, a total perversion of the Apostle’s intention in the words quoted. Wherever the sex distinctions are ignored there is danger to the morals of all concerned.

    The Apostle’s argument taken as a whole cannot properly be construed as countenancing any disregard of sex distinctions. The Christian man is to be no less chaste and reserved than when he was a worldly man. The higher ideals of his new relationship with the Lord should make him more discreet, more highminded, more careful everyway of propriety and true manliness in word, in thought, and in conduct. The Christian woman is to be no less pure in thought, in word, in conduct, than she was before she came into relationship with Christ. The Apostle [Paul] uses the illustration of a chaste virgin. [2 Cor. 11:2] The word virgin signifies pure, and the word chaste implies a very special kind of purity, chastity, discretion—separateness from anything that could sully the spotless robe of Christ’s imputed righteousness.

    We realize well the sentiment leading to this misunderstanding of the Apostle’s words. We concede that the pure love for the Lord Jesus coming into the consecrated heart tends to separate it more and more from the world and the worldly and the sinful, and that the tendrils of the heart’s affections naturally seek some other support, some other fellowship, and that the fellowship of kindred minds in Christ becomes the chief attraction. We well understand, too, that while this attraction is to all who are the Lord’s, male and female alike, there is necessarily a special sex attraction which is not destroyed by the transformation of our love and affection from worldly to heavenly things. Rather the heavenly mind operating through the human brain will still appreciate the attractions of the opposite sex. We agree, too, that the family relationship subsisting between the members of the Church, represented by the words brother and sister, signify very close and very dear relationship, and that the Scriptures authorize this—that we should regard our Lord Jesus as our elder brother and our Bridegroom, and each other as brethren and sisters in the Lord.

    We are not arguing against the proper recognition of these terms of precious relationship; we are not arguing against the proper enjoyment of this spiritual relationship; we are merely cautioning against any tendency to ignore or set aside the differences and barriers which even nature enjoins upon us as between the sexes. Between brothers and sisters of blood relationship there should be indeed warm affection, but never an ignoring of sex distinctions. A sister should always be treated as a sister, a brother should always be treated as a brother, and modesty and purity should ever guard the happiness of the relationship. And this should be no less the rule amongst those who have become New Creatures in Christ Jesus, to whom “old things have passed away and all things have become new.” [2 Cor. 5:17] Rather these should be the more on guard, remembering that the relationship is merely spiritual and not a fleshly one.

    This is indeed the consecrated key to the right understanding of the Apostle’s words. When elsewhere he declares, “Ye are not in the flesh but in the spirit,” [Rom. 8:9a] no one understands him to mean that we have no flesh, and that the flesh must not be recognized and governed and kept under control. The very reverse is his thought, that we as New Creatures are no longer to be guided and controlled by the earthly interests, but especially by the spiritual interests. We have the two standpoints, both true:

    (1) From the world’s standpoint and from our own actual standpoint we are still in the flesh; we still have its weaknesses and blemishes to contend with, to fight against, to overcome.

    (2) From the Lord’s standpoint we are no longer human or fleshly beings but spirit beings—that is to say, he is dealing with us according to our new resolution, our new standing as newly begotten creatures in Christ. He is not judging us according to the weaknesses and frailties of the flesh, but according to the desires and intentions of the new [or transforming] mind. But the new [or transforming] mind will assuredly control the flesh to the extent of its ability, and nothing could be more unwise than for it to ignore the flesh and to expose itself to peculiar temptations of the flesh through a misunderstanding of the Apostle’s words, “There is neither male nor female in Christ Jesus.” [Gal. 3:28]

    What does the Apostle mean? We reply: The teaching is that God accepts all those who come unto him through Christ without distinctions as to race or wealth or servitude or honor amongst men, or sex distinctions. In Christ we are one—that is to say, from God’s standpoint he treats us as one, and has blessings for each and for all in the divine arrangement. Take the remainder of the Apostle’s statement, “there is neither bond nor free in Christ Jesus.” [Gal. 3:28] He does not mean by this that the slave who comes into relationship as a member of the body of Christ is to be considered a free man, and that he is to use his time, etc., in disregard of his master’s wishes. [B]On the contrary the Apostle says, “Art thou called being a slave, seek not to be free.” [1 Cor. 7:21] That is to say, Do not consider that freedom is necessary to your spiritual welfare; the Lord is as able to bless you and to bring you off an overcomer as a slave as though you were the master and wealthy.

    In some respects indeed the slave position may be more favorable to the attainment of the character necessary to a share in the Kingdom than the position of the Master would be. The slave was to know, however, that the Lord would not take notice of his slavery as respects his hopes for a place in the future Kingdom; he would have as good if not better chance for honor in the Kingdom than if he were the master, because the circumstances of life are really against the rich, the wise, the noble, the great. Likewise the Jew and the Greek: The Jew was not to think that because of the favor granted to his nation in the past that he would still have a preferential place in the Church and in the coming Kingdom; the Greek was not to think that because the Jew had been cut off from favor that therefore he would be disfavored in the eyes of the Lord as respects a place in the Kingdom. Both were to know that God would ignore their natural differences of language, heredity, etc., and reward each according to his faithfulness as a member of the body of Christ, irrespective of birth or station or sex or nation.

    We are not discussing the natural differences between males and females; we have discussed that question elsewhere, and shown that the Lord has adapted the one to the other, so that each is the complement of the other. We are not here discussing the public ministries of the Church, and to what extent these are open to males and females, according to the divine arrangement—the divine Word. That subject we have dealt with elsewhere. We are here endeavoring specially to demonstrate that the Apostle’s words in our text [Gal. 3:28] have no reference whatever to the earthly interests and associations of the people of God—that they merely relate to our standing before the Lord and our hopes and prospects as respects the Kingdom of glory, to which we have been called and for which we are striving to make our calling and election sure. The Apostle’s words comfort us all when rightly understood, assuring us that if we attain a place in the Kingdom it will not be on account of our sex, race or condition as human beings.


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

    Good subject.

  • R3826 WOMAN’S RIGHTS AND WRONGS

    [R3826 : page 237]

    WOMAN’S RIGHTS AND WRONGS.

    THERE are two sides to nearly every question, and the woman question is no exception to the rule. Women have their rights, men have their rights; every creature in proportion to its intelligence has certain rights which ought in justice to be respected. It is a fact, however, that very few men, women or lower animals obtain or can obtain their rights under present circumstances and conditions. In proportion as any one retains the original likeness of God, in which man was created, in that same proportion he will surely delight in granting to others their rights and in appreciating his own rights.

    But, alas! all have fallen from that perfect image, that perfect likeness of the Creator. Hence there is in every member of the race a measure of selfishness, combined with various good and bad qualities of the mind, in such various proportions that the race as a whole is declared to be not of sound mind, unbalanced, unjust; and the Apostle [Paul in Eph. 2:2] declares the spirit of the world in general to be antagonistic to justice, righteousness. Anger, malice, hatred, envy, strife, pride, ambition, etc., are all difficulties lying in the way of sound judgment. The Word of God, telling these things, admonishes us to seek the wisdom from above, the mind of the Lord; and that these can be obtained only by the subjection, the mortifying of our natural minds, inclinations, dispositions, and a regulation of our views, etc., according to the divine standards given us in the Bible. What we should seek, therefore, would be the highest Christian standard of thought on every subject, and the Lord’s thought, the Lord’s Word, should be accepted by all who are his followers as that standard.

    If we look out all over the world we find that practically nobody gets his rights—certainly nobody gets what he considers to be his rights, his dues, except the very humblest minded, who, overwhelmed with God’s goodness and mercy, are ready to claim that they have already received of the Lord, and are continually receiving, far more than they deserve in every sense of the word. These are thankful and proportionately happy. The others, proportionately unthankful and unhappy, constitute the mass of the world of mankind,—including the majority of those who have named the name of Christ.

    The Lord urges upon his followers the full “sacrifice” of all their earthly rights, assuring them that this will be pleasing in his sight as a testimony to their devotion to him and the rules which he prescribes, assuring them also that it will be to their advantage even in the present life as well as to their eternal advantage. Christians, then, male and female, are those who have made a covenant with the Lord to the effect that their rights as natural men and women will not be considered, not be claimed, not be sought after, not be fought for; but that they will accept from him as an exchange a new nature, with new hopes, new ambitions, whose rights, honors, privileges and dignities will come in completeness at the First Resurrection, when that which is perfect shall have come and that which is in part shall be done away, when they shall be glorified with their Lord.

    OUR SYMPATHY AND ADVICE

    Few have as good opportunity as has the Editor [Pastor Charles Taze Russell] of this journal to know something of the difficulties which beset the New Creation in their contact with others. He is continually in receipt of confidential communications explaining circumstances and asking advice as to how to best meet the severest trials and difficulties of life which come to the Lord’s consecrated ones. As he perhaps has a larger contact with the consecrated than others have, he has proportionately a better opportunity for sympathizing not only with the groaning creation, the natural man, but also with the New Creation. He well knows, therefore, that injustice is frequently heaped upon wives by their husbands, and almost if not quite so frequently heaped upon husbands by their wives. His general advice to those thus unjustly treated is in the language of the Scriptures, “Have patience, brethren, unto the coming of the Lord,”—the establishment of his Kingdom of righteousness, the change to his glorious likeness, draweth nigh.—Jas. 5:7.

    After kindly forbearance with gentleness and expostulation [or objection], if the condition is at all bearable, endure it, asking the Lord for wisdom and grace necessary. Seek to show forth the praises of him who called us out of darkness into his marvelous light [1 Pet. 2:9]; seek to show to the companion, by love and gentleness, patience, long suffering and endurance, the power of the Spirit of Christ dwelling in us richly; seek to take as little offence as possible, and learn more and more to go to the Lord as the great burden-bearer. “Consider him who endured such contradiction of sinners against himself, lest we be weary and faint in our minds,” [Heb. 12:3] remembering that the time is short, and heeding the admonition of the Scriptures that we resist not evil with evil, nor railings with railings, nor slanders with slanders, nor sword with sword, but that on the contrary, we seek to be fully submissive to the trials of life, in the realization that the Lord himself is at the helm, and will bring a blessing out of each for us if we are in proper condition of heart to receive it.

    It is certain that every child of God who is seeking and expecting his rights under “the prince of this world,” [John 12:31] and from his fallen and blinded neighbors, is walking in darkness on this subject. So surely as the Lord’s people are “taught of him” [Similar John 6:45] they will speedily learn not to strive for their rights nor to expect them, but to be patient, long suffering and kindly toward the unjust. While properly enough seeking other paths in which they would not be oppressed, and to the extent of their ability and the proprieties of their case fleeing from those who persecute them and unjustly treat them, they will learn to not only love their enemies but to do them all the good in their power, and to sympathetically realize that much of the viciousness and selfishness and meanness of the world is the result of ignorance and inbred sin—the results of the fall. Proportionately they will be longing and praying, “Thy Kingdom come, thy will be done on earth,” [Matt. 6:10] and thus will their present trials and difficulties be working out for them a deeper interest in the coming blessings, assisting them in making their calling and election sure, and in obtaining the far more exceeding and eternal weight of glory.

    WOMAN’S SPHERE IN THE CHURCH.

    At a time when both men and women are becoming exercised more and more upon the question of their rights and their wrongs, and when the popular side, therefore, is opposed to every restraint of liberty, he who would be loyal to the Lord and his Word on this question is in serious danger of being misunderstood—of being thought an opposer of liberty and rights and an upholder of wrongs. A test of the loyalty of the servant of God occupying a public position is thus forced upon him, and “It is required of a steward that he be found faithful.” [1 Cor. 4:2] The Editor of this journal occupies some such position, and desires to be thoroughly loyal to the Master and to his Word. For the doing of this a few have been inclined to consider him an opponent of Woman, and as on the side of those who would degrade and demean the sex [or gender]. This is most untrue and unjust everyway.

    Every true-hearted, noble-spirited man is sure to have a high esteem for the opposite sex, especially when the combination includes true womanly gentleness combined with natural talents and gifts and largeness and ability of heart. The natural disposition of a noble man under such conditions would be to bring forward such sisters in Christ to great prominence in the Church. And any refusal to do this is sure to awaken suspicions of a meanness of disposition amongst both men and women, until the voice of the Lord is distinctly heard from his Word. Then all the true sheep hearken to the voice of the great Shepherd, lose their own wills and sentiments on the subject and accept his message, “My sheep hear my voice and follow me; a stranger will they not follow, for they recognize not the voice of a stranger.” [John 10:16,5]

    This is the position which the Editor has been obliged to take in the sixth volume of MILLENNIAL DAWN [now Studies in the Scriptures], Scripture Studies. Patiently and particularly he has therein set forth, not his own sentiments, but those which in many respects are the opposite of his own inclinations. He has submitted his will in the matter to the will of the Lord, and as a mouthpiece of the Lord has repeated the message of God’s dear Son given to the Church through his specially appointed apostles. Hearing the Father’s message respecting his Son, “This is my beloved Son, hear ye him,” [Matt. 17:5] the Editor hearkened also to the voice of the Son saying, respecting his inspired apostles, “Whatsoever ye shall bind on earth is bound in heaven, whatsoever ye shall loose on earth shall be loosed in heaven.” [Matt. 18:18] In other words, the Church is instructed to accept the teachings of the apostles as the direct inspired word of the Son of God himself,—as the Father’s Word. Hence, when the Apostle[s] speaks to us respecting the position of Woman in the Church we are not at liberty to dispute his word, nor to controvert it, nor to ignore it. Whoever does so is ignoring the voice of the Spirit and will surely suffer in some manner as a consequence.

    We have presented no teaching of our own on this subject. As we have heard the Lord’s voice through his apostles we have merely called attention to their very pointed statements respecting the position of the sisters in the Church, which is the body of Christ. [A]But while pointing out that the public ministry, the teaching function, was not bestowed upon the sisters, but, on the contrary, was specifically withheld from them, we have in no sense of the word implied that the ministry of the sisters in the body of Christ is an unimportant one. Quite to the contrary, we hold that they have a very prominent place in the Church, and wield a very wide influence either for good or evil—almost an immeasurable influence—and that they are responsible for that influence as a part of their stewardship, that it be used in harmony with the divine Word and not to the contrary. [B]That in the divine order the males in the Church figuratively represent the Lord, the Head, while the females figuratively represent the Church, the Bride.

    This is the course of faithful obedience; and we remember the Scriptural statement that in God’s sight “obedience is better than sacrifice,” [Similar 1 Sam. 15:22]—better than many arduous labors of a public kind contrary to obedience. We trust that all the Lord’s consecrated people, both brothers and sisters, will reread very carefully the fifth chapter of DAWN, Vol. VI. [Studies in Scriptures – Volume 6 – Study V – THE ORGANIZATION OF THE NEW CREATION], bearing upon this subject. We are confident that this question is intended of the Lord to constitute a part of the testing of his consecrated ones in this harvest time. Let us resolve that our own sentiments on the subject, and our expressions and influence with others concerning the matter, shall all be to the best of our ability the mind of the Lord, in full accord with the teaching of his Word. “If they speak not according to this Word, it is because there is no light in them.”—Isa. 8:20.

    CONFUSING SOPHISTRIES EXPOSED

    It is proper that we should here uncover some deceptive sophistries which are being circulated—that we may assist the Lord’s true people to take their proper stand on the subject. [C]One element of these sophistries is the claim that what the Apostle [Paul] wrote to the Church at Corinth was in view of the degradation of the women of that metropolitan city, the argument being that he would not have used the same language and expressed the same limitations of the liberties of the sisters in public services of the Church to other congregations, and that his words therefore do not apply at the present time. This is sophistry, false reasoning. The epistles to the Corinthians were not written to the debauchees, neither male nor female, of that time, but to the saints at Corinth, both male and female; and a saint at Corinth meant exactly the same thing as a saint elsewhere, namely, one whose life had turned from sin to righteousness, and who, accepting Christ as his Savior, had made full consecration of all to him.

    Indeed it would appear that the Apostle’s strictures [or criticism] on woman’s sphere came from the opposite quarter—that the Church at Corinth seemed to feel itself superior to the other congregations, and desired to grasp liberties for its women which the other churches never thought of. [D]Hence the Apostle after rebuking them asks, “What? came the Word of the Lord out from you? (Did it originate with you? Are we to look to the Christians at Corinth as the expounders of the message?) or came it unto you merely? (Did you not receive the Gospel as others received it? Do you not admit that you were not the originators of it? You have, therefore, nothing whatever to do with adding to or changing its regulations. As you will see this matter in its correct light you will agree that you should receive the message of the grace of God in the line in which he sent it, and should obey it without thought of alteration or emendation [or revision] to suit some supposed preferential teachings in your midst). (I Cor. 14:36.) “The faith once delivered to the saints” [Jude 1:3] is not a variable but a fixed one. Hence the Apostle urges “that ye all mind the same things.” [Similar 1 Cor. 1:10]

    Another line of sophistry used to make void the teachings of the Scriptures on this subject seeks its object by handling the Word of God deceitfully: By taking the statement of Colossians 3:18, twisting it about so as to give it a different meaning from its proper one, and then using that improper twist in connection with all other Scriptures bearing on the subject. The passage in question reads, “Wives, submit yourselves unto your own husbands, as it is fit, in the Lord.” The meaning of these words should be evident to everyone; they are very distinct. They tell the Christian wife that her relationship to the Lord, the liberty wherewith Christ makes free indeed, does not annul her relationship to her husband, whether he be in Christ or be not in Christ; and that she still owes to her husband the duty of a wife; that the wife in the divine order is not the head of the family, and that it is the duty of the wife to be submissive (in all matters which do not involve conscience—which would include all matters which would seriously endanger health).

    The Apostle points out that this is the fit course—the course which he has elsewhere pointed out to be the proper one also for the natural man [husband] or woman [wife]; for he distinctly declares that the primacy of the man in the family was established at creation, and that the man was created not to be the helpmate of the woman, but the woman to be the helpmate of the man. [1 Cor. 11:8-9] This is the fit course in nature; and in this verse [Col. 3:18] the Apostle declared that it is still the fit course as respects the Christian wife (“fit in the Lord”) after she has been received into the liberty of the family of God. In other words, she has a relationship of heart and conscience to God and a relationship in the flesh to her husband; and these are not to be understood to conflict but are in full agreement under the Lord’s arrangement.

    Do you ask how sophistry could change the plain statement of this verse? We reply that it attempts to do so by juggling with the word “fit,” and implying that the Apostle means that the wife should be subject to her husband as her mind tells her would be fit and proper. Of course the minds of many women would never tell them that it was fit or proper to be subject to their husbands, and according to this false, sophistical interpretation they would be following the Apostle’s injunction by violating the spirit of his Word in this text [Col. 3:18]. After establishing this fallacious thought in the mind—and it seems to appeal to the natural mind of some,—this philosophy which seeks to upset the teaching of God’s Word, while apparently remaining loyal to it, proceeds to deal with all the other texts of Scripture which relate to the wife’s relationship to her husband, by saying that they must all be understood and interpreted in harmony with this declaration of the Apostle, “if it is fit,” meaning as the woman sees fit in her judgment and certainly not as the husband would see fit. [E]The Apostle on the contrary is saying that the submission of the wife to the husband is the fit, proper course “in the Lord” as also in nature.

    [F]As before stated, we realize that many women, both in and out of the Truth, suffer great hardships at the hands of inconsiderate and sometimes brutal husbands; and in view of our knowledge of this fact nothing would be further from our natural disposition than to give such advice respecting general submission. Rather, our natural mind on the subject would have been resistance, self-assertion, contending for rights, etc. But as we have learned not to follow our own inclinations and judgment in respect to our own matters, interests and rights, so we have learned and are more and more learning to advise others to most carefully follow not their own combativeness nor their own ambitions in these matters, but that if they would be overcomers and win the crown they should hearken to him who speaketh from heaven.

    We surmise that a large proportion of the trouble that is coming upon the world in general will be the result of discontent, which we expect to see increasing year by year until the turmoil of anarchy shall ruin all except those who shall have submitted their wills to the Lord and waited for him to establish righteousness and justice in the earth. We urge upon the Lord’s people, male and female, all the fruits and graces of the Spirit,—meekness, gentleness, patience, long suffering, brotherly kindness, love. We assure them, in harmony with the Word, that whether such conduct on their part be lovingly received and appreciated, or whether it shall bring them increased trials and oppositions and injustice, nevertheless the peaceable fruits of righteousness prevailing in their hearts will bring them the peace of God which passeth all understanding even in the present life, and will prepare them the more surely for the Kingdom and its glories and honors. “He that humbleth himself shall be exalted, he that exalteth himself shall be abased.” “Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time. [1 Pet. 5:6] For it is written, he giveth his favor to the humble, but resisteth the proud,” the self-assertive.—Luke 14:11; Jas. 4:6.

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    The subject is written on a note that Women are meant to be submissive to Men, without reasoning and misinterprets the “in the Lord” injunction of Apostles.