Category: Uncategorized

[R5394 : page 39]

GODLINESS ATTRACTS PERSECUTION

“Yea, and all that will live godly in Christ Jesus shall suffer persecution.”— 2 Tim. 3:12.

GODLINESS represents in general the condition of righteousness, opposition to sin, as God is opposed to sin—a condition in harmony with justice, as He is just; generosity and kindness and love, as He is generous and kind and loving. There are kind, generous and noble characters in the world who are not Christians. These may have more or less of opposition from others who are evilly disposed—as darkness always opposes light; yet these noble people exercise moderation in their righteousness—they are not righteous overmuch. They do not go to an extreme in their religion, as it is sometimes expressed. These fine characters might occasionally get some persecution, politically or otherwise; but even the enemies of such would have respect for them.

But the Apostle [Paul] in our text [2 Tim. 3:12] limits persecution to “those who live godly in Christ Jesus.” What is the difference between living godly and living godly in Christ Jesus? We answer that because of their special relationship to Christ Jesus, God’s people have a special enlightenment. They see more clearly the principles of God’s Justice. They have a more exacting rule by which their lives are governed. Others do not see these deeper things of the Divine Plan and the special arrangement God has made with the Church.

Those who are “in Christ Jesus” [2 Tim. 3:12] have an intelligent knowledge that they have entered into a Covenant of Sacrifice [Psa. 50:5]. They realize that they are not to compromise their religion in any way; they are not to compromise with sin, nor with the world. They must uphold the principles of righteousness, even to the detriment of their own earthly interests.

The godly not in Christ Jesus—those who have a measure of Godlikeness—may indulge in a great many things that would not be wrong for the world—not sinful, not immoral, not unkind. With the [true] Christian, however, all of his time, talent, influence, money, are consecrated to the one service, according to what he understands to be the Lord’s Word and the spirit of that Word. The worldly man who is righteous might feel perfectly free to give of his money for various causes and purposes, that would be reasonable and proper in themselves; while the Christian would ask himself, What is the Lord’s will, the Lord’s way?

THE CHRISTIAN STEWARD RESTRICTED

The Christian is restricted in his use of money; for he always considers as to how the Lord would have him use it. The Christian uses his money for the preaching of the Gospel and the publishing of it in various ways; while other people might use their money for large benefactions and endowment of colleges. The Christian would reason: There are many opportunities for people to get education along earthly lines, and I believe the Lord would have me as His child to use His money to help people get spiritual education.

Likewise in the use of his time; the natural man might say, We will have a certain evening for attending a good opera. We will not go to any disreputable place, but we will spend a certain amount each season on the opera. Or, we will be patrons of art and music and literature. We must adopt a course that will win the approval of society. That will be the wise thing to do. But the Christian says, My time, my money are consecrated to the Lord. I am His steward, I can use these in a better way. A worldly man may be a patron of art and spend a thousand dollars [rupees]—or ten thousand dollars [rupees]—on a single painting, because he wants art to flourish. Or he might buy a fine piece of sculpture to adorn his home, but this is not the course for me. I must consider the Lord’s will for me as His servant.

The Christian has limitations which the worldly do not have. But we are glad for all good men and good women, who can be good and noble even though not in Christ Jesus. We are glad to esteem them. There are noble people in the world. There are some godly ones outside the Church, godly to a certain degree; and they are likely to come to see something of the Truth, if they are really noble characters. The godly of this world will get a blessing in the Restitution time. Every godly thing that they have done, every act of generosity, will get its reward. And by cultivating their higher sentiments, they will have fewer steps to retrace.

SPECIALLY GODLY ARE SPECIALLY PERSECUTED

The persecutions which come to the godly in Christ Jesus are special persecutions. We are not to expect much of this from the Body of Christ. A man is not expected to use his fist to strike his own eye, nor is it to be expected that one hand will injure the other hand. It may be that the skin on one hand is rough, and will sometimes scratch the other one. But we cannot be members of the same Body and persecute each other. Persecution is something that is intended and pursued, or followed up. Persecution is not merely one act or one word—it is a succession of unkind words and acts with a view to punishing some one for adhering to an opinion or course of conduct.

So persecution comes from a certain class called by Jesus the world. But the class that Jesus called the world are those who had a form of godliness, but did not have the power thereof. Christianity has its counterfeits, as has money. [A]So the Apostle [Paul in Rom 2:24] speaks of a class who would take the name of the Lord upon them and misuse that name. And there are people in the world today who do not know the difference between the genuine and the counterfeit—between Truth and error—and who do not want to know, and who keep out of the way of being told. They somehow know that there would come a certain measure of condemnation to themselves if they recognized the real facts and did not act in accordance with them.

They are not all bad people by any means. There are very many good people among the tares; but there is no real wheat among the tares—no real nutriment. But these tares pose as the Church of Christ; the tare systems pose as Christianity. And from this class usually come the persecutions. They try to crowd out the wheat, or to choke it and make it unfruitful. It was so in our Lord’s day [during the first coming]. Those to whom the Lord referred as persecutors were not the Gentile world of His day, but the worldly ones of the Jews—those who were not fully consecrated to the Lord, but who thought they were.

Nicodemus was a fine character, and Gamaliel was a fine character—and so were a great many who did not become Christ’s disciples at all. Evidently many were seeking after righteousness; as, for instance, the young man who came to the Lord and asked Him, “Good Master, what shall I do that I may inherit eternal life?” [Mark 10:17] The Lord answered, “Thou knowest the commandments.” [Mark 10:19] The young man said, “Master, all these have I observed from my youth up.” [Mark 10:20] He was a noble character, and Jesus looking on him loved him, even though he was not a disciple. And Jesus said to him. “One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in Heaven; and come, take up thy cross, and follow Me.” [Mark 10:21] But he went away sorrowful. He did not want to become a member in Christ Jesus. He did not want to give everything to the Lord. He was very rich—”had great possessions,” [Mark 10:22] and he preferred to hold on to his wealth.—Mark 10:17-22.

There were others who went through many of the forms and ceremonies, and who kept the various admonitions of the Law, and its feasts and fasts; but they were not the “Israelites indeed in whom was no guile.” [Similar John 1:47] And later they became the persecutors of Christ and those who walk in His steps of sacrifice.

PROFESSED CHRISTIANS PERSECUTORS

And so those who live godly in Christ Jesus have their persecutions, not so much from the worldly class as from professing Christians. There is a class in Churchianity today that has a great deal of pride and self-satisfaction. They are upholding a large institution. If anything seems to be inimical [contrary] to that institution, they are wrathful and wish to persecute. Some say respecting those who proclaim Present Truth and who live saintly lives as followers of Jesus Christ: If we let these people alone and let them teach these things, all that we have been upholding for centuries will crumble. Did not Luther hand down Truth to us? Did not Calvin give the Church Truth? Have we not the teachings of Wesley? No, no; we will not have these “new doctrines”!

But we see that these people are persecuting the Truth and its representatives because of misunderstanding. We should have a great deal of sympathy and not feel specially angry with them. This does not mean that we should be glad of persecution—no persecution “for the present seemeth joyous, but grievous.” (Heb. 12:11.) But if we know that we are suffering for righteousness’ sake, then we know the Spirit of God rests upon us. It is those who know that they suffer for Christ’s sake, and who take it gladly because it is the will of God, that may rejoice, because the persecution is working out in them blessed effects. Let us then

“Be still beneath His tender care,
For He will make the tempest cease;
And bring from out the anguish here,
The afterward of peace.”

“THE LORD YOUR GOD DOTH PROVE YOU” [Deu. 13:3]

Why does God permit His people to suffer? Why does He not shield those who are His from suffering, just as a loving parent would shield a child? The Scriptures reply that it is because God is working out a great Plan that will eventually bring blessings to all who will do righteously; for God wishes to show the evil effects of sin, its deteriorating effects. God’s purpose is that after the Six Days of Sin and Death are ended, in the Seventh Day there shall be a blessing for the whole groaning creation. “Jehovah God will wipe away tears from off all faces.”—Isa. 25:8.

And there is a particular reason why God should permit persecution to come upon His consecrated ones. “The Lord your God doth prove you,” test you. Why? What is He proving? We profess to be His loyal children. We profess to be laying down all that we have. And now “the Lord your God doth prove you, to know whether ye love the Lord your God with all your heart and with all your soul.”—Deut. 8:2; 13:3.

How much will you endure? How patiently will you endure? To what extent will you endure? Those who will endure most, and endure most patiently, will give evidence of the best character. And those who demonstrate the best character will have the highest positions in the Kingdom. Each will get a position according to his faithfulness. But as star differeth from star in glory, so it will be in the Kingdom. He who fights the greatest fight against his own nature and demonstrates most the love and zeal of his heart, such is the one who will have a high place.

“How goes the fight with thee?
The lifelong battle with all evil things?
Thine no low strife, and thine no selfish aim;
It is the war of giants and of kings.
Heed not the throng of foes!
To fight ‘gainst foes is still the Church’s lot.
Side thou with God, and thou must win the day;
Woe to the man whom Satan fighteth not!”
—————

THE SOLITARY WAY

Alas! How few may know the grace it takes
To tread the solitary way. Alone!
Ah, yes, alone! No other human heart
Can understand the nameless sorrows there—
The nights in weeping spent, and yet, when dawns
The day, to greet the world with radiant smile,
And scatter sunshine while you whisper low
To your poor heart, “Canst bear a little more?”

Alone! Poor heart, and dost thou question, Why?
Dost think it strange that thou must walk this way?
Ah, no! Thou dost but follow in His steps
Who went before, and of the people there
Was none with Him! Alone? Yet not alone—
Hath not thy blessed Lord and Master said,
“My presence shall go with thee”? Ah, my soul,
No longer, then a solitary way!
December 24, 1913 G. W. SEIBERT.

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Good subject.

• So the Apostle [Paul in Rom 2:24] speaks of a class who would take the name of the Lord upon them and misuse that name. – In context of the verse, Paul speaks about Jews in particular.

Key Differences in Interpretation of Romans 8:29-30

Aspect	CTR V1 (A194-195)	CTR V6 (F182-183)	St. Paul (in Romans)
Predestination	No individual predestination but a Class was predestined. Only the image or likeness is predestined.	No individual predestination but a Class was predestined. Only the image or likeness is predestined.	Individual predestination
State of Church in Rom. 8:30	Begotten	Glorified (with spirit bodies)	Glorified (with spirit bodies)
Called, Justified, Glorified Order	Same order	Reverse order	Same order
Called	Called or invited to get the honour of the holy spirit (to be begotten)	Called or Accepted to the glorified state	Called or invited for participation with Christ
Justified	Justification from sin, through death of Jesus Christ	Justified by faith in blood of Jesus Christ	Justified by faith in blood of Jesus Christ
Glorified	Means honoured by begetting with the Holy Spirit as beginning of honour. Later taken to full honour when born of the spirit with spirit body.	Means honoured with knowledge (of God, his grace & his son Jesus)	Means glorified as spirit beings with glorified bodies.

[R2612 : page 110]

FORGIVABLE AND UNPARDONABLE SINS.

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[A]IN THE preceding pages we briefly show the extreme penalty for wilful sin. Adam’s penalty, which involved his entire race, was of this sort; and only as the result of Christ’s death as our ransom from that penalty of that wilful sin, is any forgiveness of it or subsequent sins possible.

Forgivable sins are those which result from weaknesses incurred through that one Adamic sin which Christ settled once for all. They are such as are not wilful, but are committed through ignorance or weaknesses of the flesh. God stands pledged to forgive all such sins upon our repentance, in the name and merit of Christ’s sacrifice.

Unpardonable sins, sins which cannot be forgiven, are such as are wilfully done. As the penalty of the first wilful sin was death—extinction of being—so death is the penalty of every wilful sin against full knowledge and ability to choose and to do the right. This is called Second Death, in distinction from the first or Adamic penalty, from which Christ’s ransom sacrifice will release all mankind.

The “sin unto [second] death,” for the forgiveness of which the Apostle [John] declares it is useless to pray (1 John 5:16), is not only a wilful sin but a sin against clear knowledge; a sin for which no adequate excuse can be found. Because it is a sin against clear knowledge, or enlightenment in holiness, it is called the “sin against the Holy Spirit” (Matt. 12:31,32), for which there is no forgiveness.

But there are other partly-wilful sins, which are, therefore, partially unpardonable. In such the temptations within and without (all of which are directly or indirectly results of the fall) have a share;—the will consenting under the pressure of the temptation or because of the weakness. The Lord alone knows how to properly estimate our responsibilities and guilt in such cases. But to the true child of God there is but one proper course to take;—repentance and an appeal for mercy in the name and merit of Christ, the great sacrifice for sin. The Lord will forgive such a penitent, in the sense of restoring him to his favor; but he will be made to suffer “stripes” (Luke 12:47,48) for the sin, in proportion as God sees it to have been wilfully committed.

Not infrequently a conscientious person realizes that he has committed sin, and that it had some wilfulness in it. He properly feels condemned, guilty before God; realizing his own guilt, and forgetting the fountain for sin and uncleanness, opened by God for our weak, fallen race, he falls into a state of sadness, believing that he has committed the sin unto death. Such wander in deserts drear, until they find the cleansing fountain. Let such remember, however, that the very facts of their sorrow for sin and their desire to return to divine favor are proofs that they have not committed the sin unto death; for the Apostle [Paul] declares that those who commit sin of this sort [that is, sin unto death] cannot be renewed unto repentance. (Heb. 6:6.) Penitents, then, may always feel confident that their sins were in part, at least, results of the fall, and hence not unto death, but requiring forgiveness and stripes.

Such is the wonderful provision of God, through Christ, for the acceptance of every soul which, forsaking sin and the love of it, seeks righteousness and life through him who is the Way, as well as the Truth and the Life. Thus all, whether naturally stronger or weaker, have an equal opportunity to gain everlasting life as well as to gain the great prize of joint-heirship with Christ.

FUTURE RETRIBUTION.

—————

While the Scriptures teach that the present Gospel age is the Church’s Judgment-day or period of trial, and that the world’s Judgment-day or time of trial will be the Millennial age, it is, nevertheless, a reasonable question to ask,—To what extent will those who are not of the consecrated Church be held responsible, in the Millennial age, for their misdeeds, of cruelty, dishonesty and immorality, of the present time? And to what extent will those of the same class then be rewarded for present efforts to live moral and benevolent lives?

These are important questions, especially to the world; and well would it be for them if they could realize their importance and profit thereby. They are important also to the Church, because of our interest in the world, and because of our desire to understand and teach correctly our Father’s plans.

We have learned that the sacrifice of Christ secures for all mankind, however vile, an awakening from death, and the privilege of thereafter coming to perfection, and, if they will, of living forever. “There shall be a resurrection of the dead, both of the just and the unjust.” (Acts 24:15.) The object of their being again brought into existence will be to give them a favorable opportunity to secure everlasting life, on the conditions which God requires—obedience to his righteous will. We have no intimation whatever in the Scriptures that, when awakened, the moral condition of men will have changed, but we have much, in both reason and revelation, to show that as they went into death weak and depraved so they will come out of it. As there is “no work, nor device, nor knowledge, nor wisdom in the grave” (Eccl. 9:10), they will have learned nothing; and since they were sinners and unworthy of life and divine favor when they died, they will still be unworthy; and as they have received neither full rewards nor full punishments for the deeds of the present life, it is evident that just such a time of awakening as God has promised during the Millennium is necessary;—for rewarding, and punishing, and giving to all mankind the opportunity for eternal life secured by Christ’s great ransom-sacrifice.

While, strictly speaking, the world is not now on trial: that is, the present is not the time for its full and complete trial, yet men are not now, nor have they ever been, entirely without light and ability, for the use of which they are accountable. In the darkest days of the world’s history, and in the deepest degradation of savage life, there has always been at least a measure of the light of conscience pointing more or less directly to righteousness and virtue. That the deeds of the present life have much to do with the future, Paul taught very clearly when, before Felix, he reasoned of justice and self-government, in view of the judgment to come, so that Felix trembled.—Acts 24:25, Diaglott translation.

At the first advent of our Lord, an increased measure of light came to men, and to that extent increased their responsibility, as he said: “This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” (John 3:19.) For those evil deeds committed against the light possessed, whether of conscience or of revelation, men will have to give an account, and will receive, in their day of judgment, a just recompense of reward. And, likewise, to the extent of their effort to live righteously: they will receive their reward in the day of trial.—Matt. 10:42.

If men would consider what even reason discerns, that a time of reckoning, of judgment, is coming, that God will not forever permit evil to triumph, and that in some way he will punish evil-doers, it would undoubtedly save them many sorrows and chastisements in the age to come. Said the Prophet [Isaiah], “Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us?” (Isaiah 29:15.) Behold, “The eyes of the Lord are in every place, beholding the evil and the good” (Prov. 15:3); and “God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” (Eccl. 12:14.) He “will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.”—1 Cor. 4:5.

The age of Christ’s reign will be a time of just judgment; and though it will be an age of golden opportunities to all, it will be a time of severe discipline, trial and punishment to many. That the judgment will be fair and impartial, and with due consideration for the circumstances and the opportunities of each individual, is also assured—by the character of the Judge (the Christ—John 5:22; 1 Cor. 6:2), by his perfect knowledge, by his unwavering justice and goodness, by his divine power and by his great love as shown in his sacrifice to redeem men from death, that they might enjoy the privilege of this favorable, individual trial.

The varied circumstances and opportunities of men, in this and past ages, indicate that a just judgment will recognize differences in the degree of individual responsibility, which will also necessitate differences in the Lord’s future dealings with them. And this reasonable deduction we find clearly confirmed by the Scriptures. The Judge has been, and still is, taking minute cognizance of men’s actions and words (Prov. 5:21), although they have been entirely unaware of it; and he declares that “Every idle (“pernicious,” injurious or malicious) word that men shall speak, they shall give account thereof in the day of judgment” (Matt. 12:36); and that even a cup of cold water, given to one of his little ones, because he is Christ’s, shall in nowise lose its reward. (Matt. 10:42.) The context shows that the “pernicious” words to which Jesus referred were words of wilful and malicious opposition spoken against manifest light. (Matt. 12:24,31,32.) He also affirmed that it would be more tolerable for Tyre, Sidon and Sodom in the day of judgment than for Chorazin, Bethsaida and Capernaum, which had misimproved greater advantages of light and opportunity.”—Matt. 11:20-24.

In the very nature of things, we can see that the punishments of that age will be in proportion to past guilt. Every sin indulged, and every evil propensity cultivated, hardens the heart and makes the way back to purity and virtue more difficult. Consequently, sins wilfully indulged now, will require punishment and discipline in the age to come; and the more deeply the soul is dyed in willing sin, the more severe will be the measures required to correct it. As a wise parent would punish a wayward child, so Christ will punish the wicked for their good.

His [Christ’s] punishments will always be administered in justice, tempered with mercy, and relieved by his approval and reward to those who are rightly exercised thereby. And it will only be when punishments, instructions and encouragements fail; in short, when love and mercy have done all that wisdom can approve (which is all that could be asked), that any will meet the final punishment which his case demands—the Second Death.

None of the world will meet that penalty until they have first had all the blessed opportunities of the age to come. And while this is true of the world, the same principle applies now to the consecrated children of God in this our judgment (trial) day. We now receive God’s favors (through faith), while the world will receive them in the next age, viz., instruction, assistance, encouragement, discipline and punishment. “For what son is he whom the Father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons.” [Heb. 12:7-8] Therefore, when we receive grievous chastisement, we should accept it as from a loving Father for our correction, not forgetting “the exhortation which speaketh unto us as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.”—Heb. 12:4-13.

How just and equal are God’s ways! Read carefully the rules of the coming age—Jer. 31:29-34 and Ezek. 18:20-32. They prove to us, beyond the possibility of a doubt, the sincerity and reality of all his professions of love to men: “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: Turn ye, turn ye from your evil ways; for why will ye die?”—Ezek. 33:11.

All who in this life repent of sin, and, as the term repentance implies, begin and continue the work of reformation to the best of their ability, will form character which will be a benefit to them in the age to come; when awakened in the resurrection age, they will be to that extent advanced towards perfection, and their progress will be more rapid and easy; while with others it will be more slow, tedious and difficult. This is implied in the words of our Lord (John 5:29,30—Diaglott): “The hour is coming in the which all that are in their graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life (those whose trial is past, and who were judged worthy of life, will be raised perfect—the faithful of past ages to perfect human life, the overcomers of the gospel age to perfect life as divine beings), and they that have done evil, unto the resurrection of judgment.”—These are awakened to judgment—to receive a course of discipline and correction—as the necessary means for their perfecting, or, otherwise, their condemnation to the second death.

The man who, in this life, by fraud and injustice, accumulated and hoarded great wealth, which was scattered to the winds when he was laid in the dust, will doubtless awake to lament his loss, and bewail his poverty and his utter inability under the new order of things to repeat unlawful measures to accumulate a fortune. With many it will be a severe chastisement and a bitter experience to overcome the propensities to avarice, selfishness, pride, ambition and idleness, fostered and pampered for years in the present life. Occasionally we see an illustration of this form of punishment now, when a man of great wealth suddenly loses all, and the haughty spirit of himself and family must fall.

We are told (Dan. 12:2) that some shall awake to shame and age-lasting contempt. And who can doubt that, when every secret thing is brought into judgment (Eccl. 12:14), and the dark side of many a character that now stands measurably approved among men is then made known, many a face will blush and hide itself in confusion? When the man who steals is required to refund the stolen property to its rightful owner, with the addition of twenty per cent. interest, and the man who deceives, falsely accuses or otherwise wrongs his neighbor, is required to acknowledge his crimes and so far as possible to repair damages, on peril of an eternal loss of life, will not this be retributive justice? Note the clear statement of this in God’s typical dealings with Israel, whom he made to represent the world.—1 Cor. 10:11; Lev. 6:1-7. See also “Tabernacle Shadows,” page 99.

As we are thus permitted to look into the perfect plan of God, how forcibly we are reminded of his word through the prophet Isaiah, “Judgment also will I lay to the line, and righteousness to the plummet.” (Isa. 28:17.) We also see the wholesome influence of such discipline. Parents, in disciplining their children, realize the imperative necessity of making their punishments proportionate to the character of the offences; and so in God’s government: great punishments following great offences are not greater than is necessary to establish justice and to effect great moral reforms.

Seeing that the Lord will thus equitably adjust human affairs in his own due time, we can afford to endure hardness for the present, and resist evil with good, even at the cost of present disadvantage. Therefore, “Recompense to no man evil for evil.” “Let this mind be in you, which was also in Christ Jesus our Lord.”—Rom. 12:17-19; Phil. 2:5.

The present order of things will not always continue: a time of reckoning is coming. The just Judge of all the earth says, “Vengeance is mine, I will repay;” [Rom. 12:19] and the Apostle Peter adds, “The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of judgment to be punished.” (2 Pet. 2:9.) And, as we have seen, those punishments will be adapted to the nature of the offences, and the benevolent object in view—man’s permanent establishment in righteousness.

Other Scriptures corroborative of this view of future rewards and punishments are as follows: 2 Sam. 3:39; Matt. 16:27; 1 Pet. 3:12; Psa. 19:11; 91:8; Prov. 11:18; Isa. 40:10; 49:4; Matt. 5:12; 10:41,42; Luke 6:35; Rev. 22:12; Rom. 14:11,12.

LET HONESTY AND TRUTH PREVAIL.

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Having demonstrated that neither the Bible nor reason offers the slightest support to the doctrine that eternal torment is the penalty for sin, we note the fact that the various church creeds, and confessions, and hymn-books, and theological treatises, are its only supports; and that under the increasing light of our day, and the consequent emancipation of reason, belief in this horrible, fiendish doctrine of the dark ages is fast dying out. But alas! this is not because Christian people generally are zealous for the truth of God’s Word and for his character, and willing to destroy their grim creed-idols. Ah no! they still bow before their admitted falsities; they still pledge themselves to their defense, and spend time and money for their support, though at heart ashamed of them, and privately denying them.

The general influence of all this is, to cause the honest-hearted of the world to despise Christianity and the Bible; and to make hypocrites and semi-infidels of nominal Christians. Because the nominal church clings to this old blasphemy, and falsely presents its own error as the teaching of the Bible, the Word of God, though still nominally reverenced, is being practically repudiated. Thus the Bible, the great anchor of truth and liberty, is being cut loose from, by the very ones who, if not deceived regarding its teachings, would be held and blessed by it.

The general effect, not far distant, will be, first open infidelity, then anarchy. For much, very much of this, lukewarm Christians, both in pulpits and pews, who know or ought to know better, are responsible. Many such are willing to compromise the truth, to slander God’s character, and to stultify [block] and deceive themselves, for the sake of peace, or ease, or present earthly advantage. And any minister, who, by uttering a word for an unpopular truth, will risk the loss of his stipend and his reputation for being “established” in the bog of error, is considered a bold man, even though he ignominiously withhold his name from his published protests.

If professed Christians would be honest with themselves and true to God, they would soon learn that “their fear toward God is taught by the precepts of men.” (Isa. 29:13.) If all would decide to let God be true, though it should prove every man a liar (Rom. 3:4), and show all human creeds to be imperfect and misleading, there would be a great creed-smashing work done very shortly. Then the Bible would be studied and appreciated as never before; and its testimony that the wages of sin is death (extinction), would be recognized as a “just recompense of reward.” [Heb. 2:2]

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Good subject.

• IN THE preceding pages we briefly show the extreme penalty for wilful sin. – This may be a reference to the Reprints R2607: page 103 EVERLASTING PUNISHMENT.

[R2540 : page 265]

“GOD LOVETH A CHEERFUL GIVER.”—2 COR. 9:7.

—DEC. 10 [1899].—MAL. 1:6-11; 3:8-12.—

MALACHI uttered the words of his prophecy during the period of Nehemiah’s absence from Jerusalem at the court of Persia, and the return of Nehemiah may at the time have seemed like a fulfilment of Malachi’s prophecy,—”The Lord whom ye seek shall suddenly come to his temple,” [Mal. 3:1] etc. No doubt the testimony of the Lord given through Malachi prepared the people for their quick response to Nehemiah’s energetic appeals and commands already noticed.

The International Sunday School Committee has very appropriately chosen Malachi’s testimony as a basis for lessons on the grace of giving. While on the one hand we are wholly out of sympathy with the usual everlasting “dunning” carried on in religious circles—the passing of the collection box on every possible occasion, in season and out of season, and appeals for money for every conceivable object—nevertheless, on the other hand we fully realize that the grace of giving is indissolubly attached to all the other graces of God’s spirit. Hence it is impossible for the Lord’s people to grow in the other graces inculcated in his Word without growing also in the grace of benevolence. Indeed, while thoroughly disapproving the begging spirit as abominable, we are ready to concede that in all probability it has wrought some good—where doctrinal instructions in righteousness and truth were lacking and the ill-fed souls of the Lord’s people were likely to die of spiritual starvation, the appeals for money have no doubt often awakened, in the hearts of many, such responsive sentiments as compensated to some extent for their ignorance of God and his Word: no matter how selfish the motives, no matter how ignoble the method adopted, if it touched the heart of the giver with a desire to offer something in loving appreciation and worship to his Creator, the effect was surely a blessing to the giver—the sacrificer.

Vs. 6 [Mal. 1:6] lays down as a fixed principle that a proper son will honor his father, and a proper servant honor his master, and then these principles are applied as between God and Israel. If they claimed God as their Father they should render to him the love of children; if they claimed to be his servants they should render to him servants’ reverence—and such love and reverence should be the greater toward God in proportion as God is great above all others.

Phrenologists [one who practices Phrenology, now a pseudoscience that involves the measurement of bumps on the skull to predict mental traits] locate the organs of benevolence, reverence and spirituality in a row in the center of the top of the head. They are thus given places of prominence and nearness to God above all others: and it is certainly true that those who have these organs most largely developed are permitted, under the grace of the New Covenant, to come nearest to God in their hearts, in their sentiments, in all their experiences in life. But our day is not the most favorable for the development of these organs. Ours is a money-making and money-loving day, and the tendency is to concentrate thought and effort along the baser lines of acquisitiveness, combativeness, and in general the selfish propensities.

Moreover, the great increase of knowledge which the Lord has permitted in connection with the present day of preparation for his Millennial Kingdom tends to egotism rather than to favor veneration. Children have opportunities for education to-day which their parents did not enjoy, and are inclined to a feeling of self-confidence and self-satisfaction, and feelings of disrespect toward their parents instead of reverence. And this dwarfing of the organ of reverence, in its relationship to human creatures, implies also its dwarfing in respect to God; and hence we see to-day, as never before, disrespect of parents and disobedience to parents, and proportionately disrespect to God, irreverence in holy things. Realizing the source of these evils we are bound to sympathize with the rising generation in its difficulties in these respects.

As Christians taught of God through his Word and by its spirit, we are to realize for ourselves, our families, and the entire household of faith, the necessity for striving against these tendencies of our times—the necessity for curtailing our selfish, avaricious tendencies and egotism, and the necessity, on the contrary, of cultivating the higher and nobler graces of benevolence, veneration and spirituality. This the Apostle [Paul] designates transformation, saying, “Be ye transformed by the renewing of your minds, that ye may prove what is that good and acceptable and perfect will of God.”—Rom. 12:2.

The prophet [Malachi] presupposed that those whom he addressed did not realize the true situation, and so in speaking to others to-day we should likewise presuppose that the majority do not realize how completely the spirit of selfishness dominates their hearts. “Ye say, Wherein have we despised thy name?” [Mal. 1:6b] The answer is, not that they publicly and directly used profane and disrespectful language, but that they had failed to properly honor God by failing to manifest a proper reverence and devotion toward him and his holy things. They had become careless respecting the things offered unto the Lord—these were not of the best they had but, if not the worst, were at least inferior. Thus the Lord’s table had lost its proper dignity, had become “contemptible,” [Mal. 1:7] common.

Apparently they had grown irreverent to the extent that, instead of bringing unblemished sacrifices to the Lord, they brought the sick, the lame, the blind: they continued to have “a form of godliness,” [2 Tim. 3:5] of worship, of reverence, but they had lost the spirit or power of it. So it is with some in Spiritual Israel; they have consecrated themselves to the Lord, and in a formal manner at least desire to comply therewith; but as they have lost the spirit of devotion, the whole matter has become offensive in the divine sight. The Spiritual Israelite offers unto the Lord the fruit of his lips in prayer and praise, but if these are offered in a merely perfunctory manner as a “duty” and not from the heart, they are blind, sick and lame offerings, which the Lord despises. He offers unto the Lord service or money, but if these be given grudgingly, not heartily and with a loving appreciation which wishes they might be increased a thousandfold, then the offering is blind and lame and sick, and not pleasing in the Lord’s sight.

The Prophet [Malachi] inquires whether, if they were going to an earthly governor and, after the custom of that time, would entreat his favor with a gift, they would expect the favor if they took a mean gift, the sick, the lame, the blind of the flock as a present? Surely not. Then, turning the illustration, he suggests, And now I pray you that, in beseeching God for his mercies, you consider what kind of a present you have brought to him, and whether or not you have any right to expect his favor.

The tenth verse [Mal. 1:10] in our Common Version would give the thought that all had become so selfish that they would refuse to do anything in connection with the Lord’s service unless it yielded pay of some kind; but Leeser’s translation and the Revised Version give a different thought here, viz.: “O that there were someone among you that would lock up the door of the sanctuary, that you might not light up my altar for nought: I have no pleasure in you, saith the Lord of hosts, neither will I accept in favor an offering from your hand.” [Also, HCSB Translation; In Tamil refer TCV Translation – https://www.bible.com/bible/2730/MAL.1.TCV] The thought is, that from the Lord’s standpoint it were just as well to abandon all such formalistic worship devoid of reverence and love and heart-worship: and this is true to-day in respect to us Spiritual Israelites and our “better sacrifices,” [Heb. 9:23] devotions and offerings.

Vs. 11 [Mal. 1:11] in the Common Version declares that the Lord’s name shall be great throughout the earth, but it will be noticed that the words “shall be” are italicized, which signifies that they are not in the original text. Some verb must be supplied to make sense, and the Revised Version supplies “is” instead of “shall be.” [Also, YLT Translation] This makes it read that God’s name is great amongst the heathen—was great at the time of the writing of this prophecy.

Altho Israel was the only nation in the whole world with which God had up to that time made a covenant or agreement as respected an offer of eternal life; and altho Israel alone had been favored of God with any revelation respecting his character, his plan; and altho Israel alone had received the Law of the Lord; and altho Israel had in these respects “much advantage every way:[“ Rom. 3:1-2] over all the other nations of the world;—nevertheless, we have evidences that the other nations, even those in idolatry, had a reverence for Jehovah, “the God of Israel.” We have frequent instances of this in Scripture narratives. For instance, the Philistines revered Jehovah, the God of Israel, when they returned the Ark of Jehovah to Israel, after having taken it in battle. (1 Sam. 4:7,8 and chapter 6. [1 Sam. 6]) Nebuchadnezzar reverenced Jehovah, the God of Israel, as the great revealer of secrets through Daniel, and that there was no other god like unto him. Darius, who honored Daniel, and who was entrapped by his courtiers into the making of a law which cast Daniel into the den of lions, declared, nevertheless, his reverence for Jehovah the God of Daniel (Dan. 4:37; 6:26,27). The fame of Israel’s God had reached the Medes and Persians also, and Cyrus, in reverence to God, had given liberty to the captives of Israel to return from Babylonian captivity. And there are not wanting evidences that the surrounding nations realized even more clearly than did Israel that many of the judgments which befell Israel were divine chastisements for their unfaithfulness to Jehovah.—See Ezra 1:2; Num. 24.

Our lesson skips over certain other exhortations by the prophet, and comes to chapter 3:8 [Mal. 3:8], where he makes the inquiry, “Will a man rob God?” The matter is put in a startling form. Who would think of robbing his God? The thought connected with the word “God” is that of mighty one, powerful one, adorable one, and to the enlightened mind of the Christian additionally, the gracious, beneficent one. We realize a responsibility to God, obligation to bring him gifts and sacrifices and services, but who would refuse all this and on the contrary would rob God? Who would be so profane, so irreverent! Surely none would do so intelligently and wilfully; and so the natural Israelite is represented as doubting the matter and saying, “Wherein have we robbed God?” [Mal. 3:8] It is an important matter to see ourselves in a true light—to get a proper view of our conduct as precedent to any reform.

Israel was bemoaning its impoverished [poor] condition, its lack of divine favor and blessing, and the Lord’s testimony through the Prophet was designed to show them that their leanness and poverty were the result of losing God’s favor, and that they had lost divine favor by reason of their irreverence and failure to show hearty appreciation and to render true worship. Applying the same lesson to Spiritual Israelites who find themselves lean of soul and starving spiritually, we find that the difficulty has been either (1) that they have been worshiping in a wrong direction, or (2), if worshiping in the right direction, they have failed to present unto the Lord their very best.

(1) Under the first of these errors many are worshiping and sacrificing to human institutions and not to God—they are offering their devotions and sacrifices perhaps to build up “churchianity” in some of its forms,—Presbyterianism, Methodism, Lutheranism, Adventism, etc. This is worshiping idols and sacrificing to idols and not to God. How can spiritual blessings be expected from God, when the reverence and service are rendered to men and to human institutions?

(2) Under the second error, others who are not thus deluded by human institutions, but who recognize the true God, and who know of their responsibilities toward him, are lean of soul because they have not sufficient love and reverence for the Lord whom they do know. They serve him much more meanly and sacrifice to him in a much more niggardly manner than do the devotees at the shrines of human isms. Knowing the true God, they have the larger responsibilities and should be the more careful to present to him the best offerings possible of their time, influence, means, talents. If they give to the Lord but the fag ends of time, but the offals of influence, but a dribble of their talents, such sacrifices cannot be acceptable in his sight, nor could any reasonable person expect them to be so.

“Ye are cursed with a curse; for ye have robbed me, even this whole nation.” [Mal. 3:9] Being one people, many of their interests were common, and their general poverty and leanness of soul was but a recompense for their course. And so it is and has all along been with the Lord’s spiritual people, the one Church, the holy nation, the peculiar people, the sanctified in Christ Jesus. But now that we have reached the “harvest” time we find that a separating work is in progress—not merely a separating of “wheat” from “tares” and of suitable fish from unsuitable fish, as represented in the parables (Matt. 13:24-30,36-43,47-49), but also another separation amongst the Lord’s true people, amongst the consecrated ones, as represented in the parable of the wise and the foolish virgins—all virgins, yet not all worthy to go in to the marriage and to constitute the Bride, Christ’s joint heir.—Matt. 25:1-13.

The present separation from amongst the consecrated will not only “gather out of the Kingdom those that do iniquity,” [Matt. 13:41] and that have neither part nor lot in the matter, the “tares,” but it will also gather out “those that offend” [Matt. 13:41]—those who fail to come up to the requirements of their covenant in fulness of consecration to the Lord, those who must therefore pass through the great tribulation and be brought through severe tests by trials and disciplines.

Verses 10-12 [Mal. 3:10-12] give the gist of the entire lesson. When the Lord reproves, it is not for the purpose of discouraging his people, but for their reformation. When he chides, it is not to dishearten but to stimulate and to revive: and as here with natural Israel he exhorted to reformation and to thus prove his love and his bounty and his willingness to bless them, so we may apply a similar exhortation to a similar class in Spiritual Israel. “Bring ye all the tithes into the storehouse…and prove me now herewith,…if I will not open to you the windows of heaven and pour you out a blessing that there shall not be room enough to receive it” [Mal. 3:10]—an overflow blessing.

We exhort all Spiritual Israelites to thus prove the Lord, to awaken to a fresh realization of his goodness and bounty and of their own obligation to spend and be spent in his service, according to their covenant of self-sacrifice,—walking in the footsteps of Jesus. To such it will mean a revival of spiritual health, energy, vigor, joy. Looking unto Jesus, their eyes will see him the more clearly, and see also the heavenly crown in reservation for them, and all the exceeding great and precious things which God hath in reservation for them that love him, and whose love is manifested to be of the genuine kind, which loves to sacrifice to him and to his cause the very best of all that they possess.

With the Jews there were two tithes obligatory. (A tithe signifies a tenth.) One tithe or one tenth of all their increase of flocks, herds, grain, etc., went for taxes, for the support of their government, and was rendered to the governor. The other tithe or tenth of their increase was a tax for religious purposes; it was rendered to the priests. Under the present Gospel age “high call” God has left Spiritual Israel without any specific instructions of this kind. The governments of this world generally take good care to look out for the tax part, while the obligation for religious and spiritual things represented by the holy tithe of the Jews is now left at the option of the Spiritual Israelite without even so much as a command respecting it or a stipulation as to the amount.

The tithe obligation was commanded to fleshly Israel, Moses and the house of servants, of which he was the head,—Israel after the flesh; but in dealing with the house of sons, of which Christ Jesus is the Head, a Son “over his own house” of sons (Heb. 3:5,6), the Lord has placed no restriction. Why? Because in this household of sons he recognizes only those who have been begotten again by his holy spirit: the thought is that whoever has become a partaker of the spirit of the Lord, whoever has the mind of Christ, has a mind not merely to give a tenth of all his possessions and income to the Lord, but to consecrate it all—without the reservation of a single item—mind and body, influence and talents, time and means.

But while the foregoing proposition of entire consecration will not be questioned by any who belong to the house of sons, nevertheless, the fact that they have the treasure of the new nature in earthen vessels frequently causes some to act very inconsistently—very much out of harmony with the real spirit of their consecration. The new [or transforming] mind is beset and continually fought by the mind of the flesh; as the Apostle [Paul] declares [in Gal. 5:17], there is a warfare here continually, for the two minds are contrary. The new mind says,

“All for Jesus! All for Jesus!
All my being’s ransomed powers;
All my thoughts and words and doings;
All my days and all my hours.”

But the mind of the flesh combats this and fights against such a full consecration, urging that it would be an extreme, that it is contrary to the general course of the world and its wisest men and women—urging that we must not thus make of ourselves “peculiar people,” but must in general do as the world does, using all of time and talent, influence and means, selfishly—if not personally, then at least for our families.

Here is the great battlefield on which so many surrender before the evil influences, the forces of the world, the flesh and the devil—the place where so many fail to come off conquerors, victors, through obedience to the Word of the Lord and the spirit of their consecration to follow in his footsteps.

A few, but not very many, may need caution lest they should carry the matter of consecration to an extreme. An occasional one out of a thousand might perhaps act too literally upon the instruction that whosoever would be the Lord’s disciple must forsake all to follow him,—might understand this too literally to mean an abandonment of houses, lands, families, etc. There can be no doubt, however, respecting the real import of the Scripture teachings along these lines: the Lord’s followers are to forsake houses, lands, parents, children, etc., in the sense of not permitting any of these things to henceforth take his [or her] chief affection or to absorb his interest, his love, his devotion in the supreme sense. This supreme devotion by right and by covenant belongs to the Lord, and must be preserved inviolate. Family, home, the beauties of nature, should all be appreciated, but in a secondary sense as compared to the Lord. What would please the Lord must be supreme.

If we were dealing with an unreasonable and irascible Master, such a covenant and such an obligation might mean unreasonable requirements of us, and might inflict injustice upon others; but we are dealing with one whose requirement is a “reasonable service.” [Rom. 12:1b] Altho we have covenanted our all to him—time, money, influence, name, earthly hopes and pleasures, family and friends, “even unto death,” we find that the Lord, after accepting our full consecration, makes us personally “stewards” of these things which we sacrifice to him and his cause. And as his stewards he permits and commissions us to use our consecrated all reasonably and moderately and according to our best judgment of what would honor his name and forward his cause. He permits us to use some of our consecrated means for our own sustenance and the sustenance and care of our families, merely enjoining moderation in all things. He permits us to use, therefore, a portion of our time, energy and talent in providing for these necessities and, if properly and reasonably used, he does not reckon this a selfish use, but merely a necessary expenditure.

Indeed, he leaves matters entirely in our hands, saying to us, so to speak: You have consecrated your all to me, and I have now returned it all to you to use in my name and to my glory and to the forwarding of my will in the earth as you shall understand my will from my Word. Go, occupy, use; I will inspect your work later and will judge of your love and your devotion by the carefulness with which you shall seek to use your hours, your moments, your dollars [rupees], your dimes [money], etc. If you have much love and devotion to me, it will manifest itself, or if you have little that also will be manifested, and my reward shall be accordingly. Only those who love me supremely and who rejoice to follow my Word and example shall be joint-heirs in my Kingdom—for only they will have the reverential and benevolent and spiritual dispositions of heart essential to the great work of the Kingdom which will be instituted as soon as the elect little flock has been completed and glorified.

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Good subject.

1. With the Jews there were two tithes obligatory. – While the government tax (tithe) was mandatory, the tithe to the religious purpose was more of a voluntary one.
2. “All for Jesus! All for Jesus! – Taken from the Hymn “All for Jesus!”. Refer https://hymnary.org/text/all_for_jesus_all_for_jesus_all_my_being

[R3050: page 230]

WHO IS HE THAT CONDEMNETH?

“No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord.”—Isa. 54:17.

WHAT A HERITAGE! What would one not give, sacrifice, to have this assurance which pertains not only to the life which now is, but goes far beyond, lays hold upon and blesses the eternal interests of all who attain this heritage. It is not applicable to one individual alone, but as declared, it belongs to all the servants of the Lord—every true spiritual Israelite may claim it, rest upon it and rejoice in it.

Our text [Isa. 54:17] may to some extent be applicable to regathered and re-favored Israel after the flesh, in the near future when the Lord will fulfil to them all his good promises; but without question it belongs to spiritual Israel—new creatures in Christ Jesus, joint-heirs with him of the Abrahamic promises as the seed of Abraham.—Gal. 3:29.

Spiritual Israel may sometimes feel as our Lord himself expressed the matter, “My God, my God, why hast thou forsaken me?” [Matt. 27:46b] and may not always realize the object and necessity for some of the experiences through which the Lord permits Zion as a whole, and each individual Christian as her members or children, to pass; they may see that at times the Lord has apparently permitted the great adversary or his deluded servants to forge against them grievous weapons of destruction, and to assail them in health or in their social peace or financially; sometimes these weapons of the adversary have seemed to do terrible execution against them, and many may wonder how the Lord’s good promise of our text is being fulfilled: “No weapon that is formed against her shall prosper.” [Isa. 54:17a]

Many tongues have arisen against the Lord’s Zion as a whole and against each member individually—tongues laden with the “poison of asps” [Rom. 3:13b], tongues bitter with envy, malice, hatred and strife, —tongues which hesitate not to slander and misrepresent, to say all manner of evil falsely. And to a large extent these weapons and tongues have succeeded, have wrought havoc with the sheep, as also with the Shepherd; and God permitted it—he neither stopped the weapon nor stilled the tongue; and yet he assures us apparently to the contrary of this in our text [Isa. 54:17]. What is the true explanation of this situation?

The explanation is that “Ye are not in the flesh, but in the spirit, if so be that the spirit of God dwell in you”—ye are “new creatures” in Christ Jesus, “old things are passed away, behold all things have become new.” (Rom. 8:9; 2 Cor. 5:17.) The weapons and tongues attempt to assail us as new creatures, but fail of this and merely do injury to the old creature—to the flesh, which we have already consecrated to death anyway. By helping to kill or to mortify the flesh, our adversaries are really helping us as “new creatures” instead of hindering us as designed. God thus turns what seems to harm us into everlasting joy and blessing.

The context bears out this thought, declaring, “All thy children shall be taught of the Lord; and great shall be the peace of thy children.” (v. 13.) [Isa. 54:13] Ah yes, these spiritual sons of God need the instructions of the Lord’s Word in order to understand his dealings—in order to enable them to have the great peace here predicted. God’s children in the school of Christ learn not their lessons all at once, but gradually, “Line upon line, precept upon precept, here a little, and there a little,” [Isa. 28:10] by degrees they come to comprehend the exceeding great and precious promises of the Father’s Word which unite in declaring that under his supervision “All things shall work together for good to them that love God—to the called ones according to his purpose” [Rom. 8:28]; this is a sufficiency for the beginning of faith and, therefore, a sufficiency for the beginning of the peace. As our instruction progresses we learn the philosophy of our experience—that by the trials and vicissitudes of this present life, by our warfare with the world, the flesh and the devil, by our strivings in this battle, we are forming characters in accord with righteousness; and, additionally, we learn that God seeketh such characters, and is thus developing us because he has for the world in general a great and wonderful plan of salvation not yet fully made known, in which he desires that the “elect” Church of this Gospel age shall be co-workers, joint-heirs with their Lord and Redeemer, as the royal priesthood under him, their Head,—the great Prophet, Priest and King so long promised, whose work shall be to overthrow the powers of evil, to bind the Adversary, to lift up and enlighten the world of mankind and to grant to every redeemed child of Adam a full, gracious opportunity of return to the Father’s favor through obedience and restitution.

When once the eyes of our understanding are opened to appreciate the lengths and breadths and heights and depths of our Father’s plan, we see that the world of mankind are not in torture and hopeless misery, but are in the great prison house of death; we see that our Lord Jesus has by the grace of God tasted death for every man; and we see that it is on the strength of this redemption for the whole world by the one sacrifice of sin that the promise has gone forth that all shall be brought to a knowledge of the truth that they may be saved. From this standpoint everything becomes new; old fears and perplexities pass away, and the light of the knowledge of the goodness of God shining into our hearts, becomes more and more a transforming power therein, —changing us from glory to glory. And if we continue in this way it will eventually fit us for participation with our Redeemer in all this glorious Millennial work. We see that it is because of God’s desires to have us thus members of his “elect” Church that he has favored us in advance of the world with the knowledge of his goodness and redeeming love, and that he has anointed us with his spirit and called us to this high, heavenly calling. Praise his name!

As the teaching of the Lord to the Church belongs to the present time, so does the peace of those who are taught apply in the present time, and is in proportion to our readiness to receive instruction and come to a knowledge of God. Those who instructed by the divine Word have reached a large degree of knowledge of the divine character through the divine plan, may, should, must have the peace of God which passeth all understanding, ruling in their hearts. If they have not the peace they cannot have the joy of the Lord; and if they have not this, even under the present trying circumstances and conditions, it is because they have not been sufficiently taught of the Lord; and if they have been long in the school of Christ without this attainment, it is an evidence that they have not been giving the proper earnest heed to the Word,—it is an evidence that they have been following the traditions of men rather than inquiring for the old paths, the way of the Lord. Let us all take heed lest we let slip those things which we have heard, remembering that the earthen vessels in which we have the treasure of the new mind are leaky, and that this necessitates our keeping near to the fountain spring—near to the Lord, near to his Word and, hence, near to all others who are close to the Lord and to his Word.

The context further declares respecting this class under consideration, “In righteousness shalt thou (the godly) be established; thou shalt be far from oppression, for thou shalt not fear; and from terror, for it shall not come near thee.” (vs. 14.) [Isa. 54:14] This also applies to the present life and not to the life of glory. Those who are not established in righteousness now will not be accounted worthy to be sharers in the first resurrection, respecting which it is written, “Blessed and holy is he that hath part in the first resurrection.” [Rev. 20:6] Righteousness, justice, must be the foundation of every character acceptable to God: as justice is the foundation of the Lord’s throne, so it is the foundation of all with which he has to do; and if we are his it must be the sub-stratum of our Christian character. We must learn to be just before we are generous; we must learn that while love may call for sacrifices, duty, obligation calls for justice first. In the blindness and darkness which came to us from the dark ages, before the anointing of our eyes with the eye salve of truth from the words of the Lord and his apostles—when in our blindness we conceived of God as unjust and unloving because of misrepresentation of his plan, we had so low an ideal before our minds that we found it easy to excuse injustice or cruelty or selfishness, since, according to our false standard and misconceptions of God, he was the exemplar of all this. The Lord undoubtedly had mercy upon us on account of our ignorance and blindness; but now since he has opened the eyes of our understanding, has shown us his own justice and his own boundless love, and since we are seeking to copy these, there is no longer room for us to excuse unrighteousness or injustice in our hearts. It may require time to bring every word and act and thought into harmony with the new mind instructed from the Word; —we may never succeed to our own satisfaction in this matter in our present life, because of the weaknesses of the flesh through which our wills must operate; but we can at least make strong effort, and by the Lord’s assisting grace accomplish great things in righteousness, not only of intention, but in righteousness of thought, of judgment, of conduct.

This righteousness in which the Lord’s children are to be established, is further explained by the statement, “Thou shalt be far from oppression, for thou shalt not fear.” [Isa. 54:14] As we look back into the dark ages we see that it was full of oppression practiced in the name of the Lord and in the name of righteousness and in many cases, undoubtedly, practiced conscientiously. In all good conscience men oppressed one another because of their fears, their false theories declaring that the Lord was about to torture to all eternity all who did not accept a certain theory of belief, and it seemed to them the veriest kindness to inflict torture by thumbscrew, rack and stake for the correction of heretics—with a view to saving them possibly from an eternity of suffering; and with the view also to hinder them from misleading others to such an awful eternity. This oppression, this cruelty, was the result of fear, and the fear was the result of misunderstanding of God’s character—because they were taught of men and not taught of the Lord, as the Prophet declares, “Their fear toward me is taught by the precept of men.”—Isa. 29:13.

As the light of the truth comes into our hearts giving us a true knowledge of the Lord, instructing us as his children, perfect love casts out fear, and proportionately it casts out superstition and intolerance and oppression, as the Prophet [Isaiah] here declares. The Lord’s people are to love religious liberty for themselves and are correspondingly to grant the same to all others. “Thou shalt be far from oppression, for thou shalt not fear.” [Isa. 54:14] This class will be anxious to set men free, not anxious to enslave them. On the other hand, the declaration is, “Thou shalt be far from terror, for it shall not come near thee;” [Isa. 54:14] the Lord’s people ought to be the most fearless people in the world as respects earthly disasters and calamities; taught of the Lord they have learned that there is only one being who needs to be feared—the one who has the power to destroy the soul. [Matt. 10:28] They do indeed fear to displease or offend him; and yet, having learned of his goodness, mercy and love, they do not fear him in the ordinary sense of the word, but rejoice in him, confide in him, trust him as a child trusts a father, and this confidence grows in proportion as they are taught of the Lord—in proportion as they learn to trust, both from the Word of the Lord and from his providences, his dealings with them.

The [con]text further shows that there will be not only individual oppositions to be encountered, but that Zion as a whole will be assailed by foes; as we read, “Behold, they shall surely gather together, but not by me; whosoever shall gather together against thee shall fall for thy sake.” (vs. 15.) [Isa. 54:15] Wonderful words of consolation! We cannot at present judge to what extent this may have a fulfilment not many years hence, when there shall be a general gathering together of opponents to the truth and its servants. Already there have been various combinations instigated by the adversary, and they have all come to naught. They have really harmed none because it is impossible to injure the very elect. They have indeed caused the stumbling of some, and heartaches to many, yet, nevertheless, under the Lord’s providence they have worked out deeper and richer experiences in all who were in the proper attitude of heart to be thus taught.

“Nearer my God to thee,
E’en though it be a cross that raiseth me.”

The assurance here given is nothing but what we might reasonably know when we consider the Lord’s own declaration, “So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but shall accomplish that which I please, and shall prosper in the thing whereto I sent it.” (Isa. 55:11.)So surely as our Heavenly Father has purposed the blessing of all the families of the earth through the seed of Abraham, just so surely it will be accomplished. And as the power of the Adversary raised against our Lord Jesus and the weapons formed against him, and which smote him down in death prevailed for a time, yet were merely so much of the outworking of the foreknown divine plan, so all of the machinations of the Adversary and the oppositions of the world and the flesh as well, cannot hinder the development of the various members of the body of Christ who, as the Heavenly Father has predicted, are to be joint-heirs with his Son in the Millennial Kingdom of blessing.

The Word of the Lord declares that even those who crucified the Master, and who, in their conscientious conviction that they were doing right, said, “His blood be upon us and upon our children” [Matt. 27:25]—these are all yet to be the subjects of divine mercy in due time; because as the Apostle Peter declares that they did it “through ignorance.” (Acts 3:17.) The Lord foretells the time that they shall look upon him whom they have pierced, and shall all mourn because of him; and he foretells, too, that at that time so far from crushing them or torturing them, he will favor them by pouring upon them the spirit of prayer and supplication.—Zech. 12:10.

It is a different matter, however, when those who “have been enlightened and have tasted of the good Word of God and of the powers of the age to come and have been made partakers of the holy spirit,” [Heb. 6:4-5] shall become accusers of the brethren, adversaries, persecutors. No blessings are promised to these; but the declaration is that “It were better for him that a millstone were hanged about his neck, and he were cast into the sea.” [Mark 9:42] Judas was an ensample of this class in his day; of him the Master said in love and in sorrow, —not in anger, —”It were better for that man had he never been born” [Mark 14:21]—his life has been more than wasted. It is not our thought that the Lord will have torments for these in the future, but rather that they die the Second Death, and that in some manner they receive retribution in the present life as did Judas.

But he that is one of the Lord’s people, possessed by his spirit, could not be a persecutor or opponent of the brethren, —none surely except those who become poisoned with the adversary’s covetous disposition, with the desire for self-exaltation. No wonder that the Lord cautioned us against this sin of covetousness under which Satan originally fell, by which Mother Eve was seduced from loyalty to the Lord, and by which Judas and various other enemies of the Lord have been misled. Let us be more and more on guard against it. Let others do what they will—whatever the Lord may permit—as for us, let us say with the Apostle, “we can do nothing against the truth, but for the truth” [2 Cor. 13:8]—all of our energies and powers must be enlisted on the side of the Lord and on the side of all those who are his. Not a finger dare we move, not a whisper dare we utter injurious to the members of the body of Christ, of whom the Lord declares, “No weapon formed against thee shall prosper, and every tongue that shall rise against thee in judgement, shalt thou condemn.” [Isa. 54:17]

WHO IS HE THAT CONDEMNETH?

The closing words of our text [Isa. 54:17] remind us of the language of the Apostle [Paul] (Rom. 8:31-39), “If God be for us, who can be against us?”—who can prosper against us, who can accomplish anything against us? That God is for us is already manifested in that he spared not his own Son, but redeemed us with his precious blood; and in that he has called us in Christ Jesus to be his “elect” Church, his Bride. “Who shall lay anything to the charge of God’s elect? It is God that justifieth.” [Rom. 8:33] In harmony with this, our text declares of these servants of the Lord, “Their righteousness is of me, saith the Lord.” [Isa. 54:17b] Some may endeavor to condemn them and may indeed succeed in finding fault with them for having imperfect judgments, and being sometimes imperfect in their conduct or words; but what will it matter that such should condemn those whom the Lord approves? The Lord informs us that he knows our imperfections better than any could know them; but that of his own grace he has provided a covering for our unintentional blemishes through the merit of the sacrifice of his Son. Who then shall succeed in condemning these whom God approves, whom God justifies, whom God declares to be right and acceptable to him through Jesus Christ? Others may claim that they are actually as nearly perfect as some of the faithful “elect,” but the difference is that whereas God must reject all to any degree blemished, these have the covering of his Grace in Christ and are accepted according to their intentions and endeavors; and, therefore, they shall be able to stand, for he is able to make them stand in their testing or judgment.—Rom. 14:4.

Let us as members of the house of Sons, accepted in the Beloved, take from our Father’s Word in this text [Isa. 54:17] the strong consolation which he intends it should give us. Let our faith triumphantly sing, and our joy and rejoicing in the Lord know no bounds. According unto our faith it will be unto us. But while it will be on account of our faith that the Lord will approve of us, accept us, and bless us, he has, nevertheless, assured us in advance that where the tree of faith exists and grows, the character development, the fruitage of the faith will surely also abound, and that thus by our works (imperfect though they be) we shall give evidence of the faith that is in us. Such a living faith may well cause rejoicing in the house of our pilgrimage, with this assurance that even the machinations of our enemies shall work out for us blessings, under our Heavenly Father’s supervising care, wisdom, love and power.

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

Good subject.

1. Nearer, My God, to Thee – This is taken from the Hymn “Nearer, My God, to Thee”. Refer link https://hymnary.org/text/nearer_my_god_to_thee_nearer_to_thee_een
2. Judas was an ensample of this class in his day; of him the Master said in love and in sorrow, —not in anger, —”It were better for that man had he never been born” [Mark 14:21]—his life has been more than wasted. It is not our thought that the Lord will have torments for these in the future, but rather that they die the Second Death, and that in some manner they receive retribution in the present life as did Judas – Judas was not a new creature. He did not forfeit his right to resurrection. Jesus Christ died to save the sinners, including Judas.

[R2890: page 323]

FINISHING TOUCHES OF CHRISTIAN CHARACTER.

“Finally, brethren, whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise, think on these things.”—Phil. 4:8.

MANKIND in general does too little thinking, and what it does do is more or less along improper lines, and built upon false bases or premises. Nevertheless, all will agree as respects human welfare, there is a power in thought second to no other power in the universe. Few, perhaps, realize to what extent this is true,—to what extent their own happiness and well-being is dependent upon right thinking,—to what extent whole communities and nations owe their happiness or misery to their right or wrong thinking upon the important problems of life. Words are a power in the world, but only in proportion as they awaken thoughts and lead to actions; words, thoughts, deeds, is the order. Truly did the wise man say, “As a man thinketh in his heart so is he.” (Prov. 23:7.) If he thinks justly, he will speak and act justly; if his thoughts are selfish and ignoble, his words will be deceitful and his conduct dishonest.

It is because the power of thought is to a considerable extent recognized that it is appealed to on every hand. The teacher appeals to it; the preacher appeals to it; the politician appeals to it; the financier appeals to it; the sociologist appeals to it; the thousands of pamphlets, books, newspapers and magazines published in every land and in every tongue are all appealing to thought. Thought, indeed, may be said to be the great engine which is moving the whole world in its every department. The difficulty is that few are of logical and discerning mind, the fall having affected every member of the human family has disordered our reasoning faculties; and charlatans [imposters / fraud] and demagogues [manipulators] and self-seekers very frequently take advantage of the weak mental state of humanity to delude with sophistry, and thus to hinder and obscure correct thinking and reasoning. Against the great force and weight of selfishness in its every member does humanity thus labor, as well as against the wiles of Satan; and it is not surprising that generally it is misled and deceived, because added to its incubus of false premises it must struggle also against its own inertia, sluggishness and inaptitude.

The Lord, also appeals to the power of the mind through his Word, and urges upon his people [through the Apostle Paul] that they be “transformed by the renewing of their minds.” (Rom. 12:2.) Indeed, it may be said that the cultivation of the power of thought began with God’s people, and that so far as religious matters are concerned it has in no particular degree gone from them. While heathen religions seek to restrain the intellect and appeal chiefly to the passions, prejudices and fears, the Lord, to the contrary, calls to his people, [through the Prophet Isaiah] saying, “Come, let us reason together.” (Isa. 1:18.) We are willing to admit that nominal Christendom has not heeded the Lord’s invitation to any great extent—that very largely nominal Christians avoid thought on religious subjects, and especially avoid reasoning; [A]but we hold that to the extent they thus violate the divine arrangement they have not their “senses exercised by reason of use,” and are to be esteemed, at very best, only babes in Christ. Heb. 5:13,14.

We are willing to agree also that thinking may be a very dangerous matter in the absence of absolute knowledge upon which to base and exercise our reasoning faculties; but the Lord has protected his faithful along this line by providing us in his Word with the proper basis for reasoning on all subjects involving our duty to our Creator and to our fellow-creatures. The Scriptures lay down certain broad lines, and invite God’s people to reason within these lines of revelation, and by reasoning thus to taste and see that the Lord is gracious [Similar Psa. 34:8]; and come to a clearer knowledge of him, a better understanding of his character and plan. Many who are awakened to independent thinking are careless of the limitations of the divine revelation, and consequently the influence of the divine Word upon them is a mental liberty and enlightenment which, lacking the divine control, is very apt to go to the extreme of license, selfishness, self conceit and infidelity. Wherever the Bible has gone it has been the torch which has led civilization: millions have profited by its enlightening influence, though only comparatively few walk close to its light and within its prescribed limitations of reason and conduct; and these few are the true Christians—the “wheat” of this age, “the first-fruits unto God of his creatures,” which God is now harvesting.—James 1:18.

THE CONTROL OF THOUGHT.

Some are inclined to believe that since man’s brain differs from each other man’s brain to some extent, therefore his thinking must necessarily be different; in a word, that a man can only think in harmony with his brain construction [as in the pseudoscience, phrenology]. But we reply, Not so; each may learn to weigh and balance his own thoughts, to curb some and to encourage others; but to do this each must have before him an ideal of character, to be copied. Thoughts can be controlled just as words and actions can be controlled: the will is at the helm, and must decide which thoughts and sentiments it will entertain and encourage, and which it will repel. It is necessary, therefore, first of all for the will to be rightly directed, and secondly, to be strong, and to use its power in the control of thought;—in curbing those thoughts which it recognizes as evil, and in stimulating those which it recognizes as good, helpful, beneficial. The will, in Scripture [sometimes] called the “heart,” is therefore continually appealed to by the Lord, as he now seeks amongst men for his “peculiar people.” [1 Pet. 2:9] [B]The message is, “My son, give me thine heart” [Pro. 23:26]—thy will. This request is not addressed to wilful sinners, for they are not recognized or addressed as sons of God, but as children of the Evil One. Those whom God recognizes as his sons are such as have been brought into harmony with him through forgiveness of sins, by repentance and faith in Christ Jesus, the Redeemer. It is to such that the Lord makes known that if they would “go on to perfection” [Heb. 6:1; In Tamil Heb. 6:2] —to the full attainment of his gracious purposes respecting them, the only proper course would be to give their hearts, their wills, to him in consecration.

The heart, the will, thus given over to God, seeks to know the divine will, to catch the divine thought and to obey it in word and in act; and in proportion as this condition of the new [or transforming] mind is attained, in that same proportion will there begin to be a newness of life in every respect; in ambitions, hopes, sentiments, and efforts. It is for this reason that the revelation of the divine will and plan is furnished to believers—that by growing in the knowledge of it, by thinking on these things, by filling the mind with the divine plan and will, the transforming influence may extend into every avenue of life.

OUR TEXT [Phil. 4:8] ADDRESSES THE SAINTS.

A common mistake amongst people would be to address the words of our text [Phil. 4:8] on the subject of right thinking to sinners, to evil-doers and evil thinkers; but this is a mistake. The entire Epistle to the Philippians is addressed to “All the saints in Christ Jesus which are at Philippi” (1:1) [Phil. 1:1]; and the exhortation is applicable to all the saints everywhere, but not to others than saints—not to the worldly, not even to the household of faith, until they have made a full consecration of themselves to the Lord. It would be useless to address others along this line; the exhortation would be of no effect. Hence, the exhortation of this lesson is not specially applicable to any but the most advanced [or at least made some progress as] Christians—not even to the “babes in Christ,” but only to those who are somewhat matured in the new life. As for the babes who are not developed new creatures, they will have their attention very thoroughly occupied with the cruder elementary lessons, respecting the coarser sins which the new creature must abhor and battle against. This text [also] addresses those who have made considerable progress along these lines of putting away “the filthiness of the flesh and of the spirit”—those who are seeking to perfect holiness in their hearts, and so far as possible also in their earthly bodies.—2 Cor. 7:1.

[C]The context proves our assertion, for after speaking of prayer and thanksgiving to God and the peace of God which passeth all understanding, keeping their hearts and minds, [Phil. 4:7] the Apostle sums up this advanced position of grace with the words of our text [Phil. 4:8] as the finality or finish of the argument, and of the process of character-development: “Finally, brethren.” [Phil. 4:8]

“WHATSOEVER THINGS ARE TRUE.”

This is the first question to be asked respecting any matter: Is it true or is it false? If it is false the Lord’s people are to have nothing whatever to do with it,—no matter how beautiful. Love for the truth lies at the very foundation of saintship, and we remember that the Lord declares through the Apostle that those who will be rejected and stumbled in this harvest time are such as “receive not the truth in the love of it” (2 Thes. 2:10)—such as have pleasure in unrighteousness (untruth). With our poor and at very best imperfect brains there is great danger of our being misled, and hence the Word of the Lord appeals to us with force that we should not even touch that which we realize is untrue. [1 Thes. 5:21,22] This does not mean that we may not weigh and balance evidences to discern the truth from the untruth; but it does mean that as soon as the truth is discovered it will be embraced and acknowledged, and the untruth as vigorously disavowed and completely withdrawn from. To tamper with error after we see it to be error, to “see how it would reason out, anyway,” when we know the matter is on a wrong basis, is to lay a trap for our spiritual feet, one which frequently stumbles travelers on the way to Zion.

If we are following God’s admonition through the Apostle, in this text [Phil. 4:8], it will mean an avoidance of fiction, of novels, of unrealities. This, on the other hand, will mean an increased reverence for whatsoever things are true, an increased devotion to them, an increase of time for their study, and an increase of the spirit of truth in our hearts as a result.

“WHATSOEVER THINGS ARE HONEST.”

The truth of the thing is only one of the tests to which it must be put. We may find a matter to be true and yet not find it to be worthy of our thought, dishonorable. Who does not know that there are dishonorable and dishonoring thoughts, the pondering of which not only wastes valuable time, but instead of bringing a reward, a blessing for the time spent upon them, entails a loss, a disadvantage, in that it leaves a dishonorable stain in our minds, unworthy of us as new creatures in Christ Jesus?

The true but dishonorable or unworthy things presenting themselves for our consideration at the bar of our minds are perhaps oftenest in connection—with others—the weaknesses, the errors, the follies, or what not of our neighbors, of our friends. The entertaining of these thoughts, the pondering of them, will be unfavorable to us, and the sooner we discern the matter and dismiss them the better, the happier, the more noble will be our own hearts. The dismission of these unworthy thoughts will leave us the opportunity and the energy, if we will, to expend that much more time upon whatsoever things are not only true but also honorable, worthy of our attention as new creatures in Christ Jesus.

“WHATSOEVER THINGS ARE JUST.”

Here we have another limitation. Our minds are to be occupied in thinking about righteousness or just things, principles, etc. [Matt. 5:6a]; we are not to be continually meditating upon grievances and injustices, either real or imagined. We are to remember, on the contrary, that we are living in the period which the Scriptures denominate “the present evil world,” and that it could not be this if Justice prevailed generally. We are to remember that hereunto we were called,—even to endure injustice, for righteousness’ sake [1 Pet. 2:20,21] ;—to do good, to lay down our lives in the service of the Lord and his Word, and yet to be evil-spoken of and to be misunderstood and to have all manner of evil said against us falsely for Christ’s sake. [Matt. 5:11] We are, therefore, not to think strange of the fiery trials that shall surely come upon all who are of the Royal Priesthood [1 Pet. 4:12; 2:9]; but rather, having settled this matter in advance, when we made our consecration, we are to take it as it comes, as a matter of course, not grieving over nor specially thinking about the trials, the injustices, etc. And thus doing we will have the more time to give to thinking of the more helpful, the more strengthening, the more elevating things—the things that are just, the things that are in harmony with righteousness, respecting the past, the present and the future, as promised in the Lord’s Word.

“WHATSOEVER THINGS ARE PURE.”

There is a vast amount of impurity everywhere throughout the world. It, therefore, behooves the Lord’s consecrated people to follow the Apostle’s injunction, and to carefully strain out the impurities, and see that they do not enter into our hearts, our thoughts, realizing that with them in the result will be to work our defilement, to a greater or less degree. Whoever maintains purity of thought will have comparatively little effort in maintaining purity of word and of action. Whether the impurity come from one direction or another—from the world or the flesh or the devil—its attack must first of all be upon the mind; and if repelled there the victory is won: if not repelled we cannot know what the consequences would be, as the Apostle James declares: “Lust (selfish desire of any kind), when it has conceived (in the mind) bringeth forth sin (develops sinful words or deeds), and sin when it is finished bringeth forth death.”—Jas. 1:15.

No wonder, then, that the Apostle [Paul] mentions the necessity for our thoughts being guarded along the line of purity, and that if a matter were ever so well established as a truth, and if it involved no injustice, and even were not dishonorable, yet were impure, this would be quite sufficient to condemn it as unworthy of the mind of the Lord’s consecrated people. Nor is it to be overlooked that any smut or impurity entering into the mind may cause such a defilement as will give trouble in its complete eradication, not only at the time, but for years afterward.

“WHATSOEVER THINGS ARE LOVELY.”

The saints are exhorted to be meek and peacemakers, but in order to be thus they must have amiable thoughts, lovely and lovable thoughts, kind thoughts, gentle thoughts. These in turn will gradually develop into graces of character. We are not to think upon subjects gendering anger, hatred, strife,—vexatious thoughts, quarrelsome thoughts, vindictive and contentious thoughts. These all are to be shunned as enemies to the new creature, and instead we are to think of the beautiful things, the amiable things, we may know respecting our neighbors, our friends; even though we be not able to fully close our eyes against their injustices or evil deeds, we may at least refuse to waste valuable time in thinking about their weaknesses and thus cultivating unamiable, quarrelsome dispositions in ourselves.

“WHATSOEVER THINGS ARE OF GOOD REPORT.”

It may be argued by some that since the world hateth the light and the children of the light, and rejoiceth in iniquity and in getting the advantage over others, therefore those things which would be reputable with it would not be the holy things suitable to the thoughts of God’s people. But not so, we answer; the world does recognize to a considerable extent a right standard, even though it does not follow that standard, nor even pretend to do so—even though it hates those who it sees are endeavoring to walk up to that standard; even though it calls the children of light hypocrites, and crucifies them, as in the case of our Lord. It is policy and false religion that generally excite religious persecution. Nevertheless, if anyone will follow the standard that is reputable, and think upon those things he will find therein a blessing.

FOR THE VICTORS ARE THE REWARDS.

Some may feel that if they thus sifted and tested and rejected all the untrue, the unworthy, the unjust, the impure and the unamiable thoughts presenting themselves, that they would have no topic left whereon to engage their minds, and this we believe would be true with a great many—their minds for a time would be quite vacant of thoughts, if all the evil and improper ones were rejected, banished; but by the time they would be in this attitude they would have such a “hunger and thirst after righteousness,” [Matt. 5:6] truth, things lovely, things pure, things noble, that they would be in the right condition to receive the very spiritual food which the Lord has provided for them. [D]There is one thing, and one thing only, which fully combines all of the above propositions, and demonstrates itself to be the one thing true, honorable, just, pure, lovely,—and that is, the divine character and plan. Let us think upon its various features. Let us study the divine Word and behold through it, as a telescope, the beauty of the divine character, the splendor of the divine plan, as revealed in God’s Word and plan…whose length and breadth and height and depth no man can measure, and only the saints can comprehend by the holy spirit, and that in proportion as they receive of the holy spirit, the holy mind, the holy thoughts, replacing and displacing the unholy thoughts and sentiments of the natural man. (Eph. 3:18.) What a splendid premium the Lord thus places upon the study of his Word in the esteem of all who are of the class addressed by the Apostle in our text [Phil. 4:8]!

Such a ruling of the mind is a conquest; such a self-mastery is a victory; the greatest victory that can be gained. As the Scriptures declare, “He that ruleth his spirit [mind] is better than he that taketh a city.” (Prov. 16:32.) And the prescription given by the Apostle in our text [Phil. 4:8], for the mental health of the saints, is the very soul-discipline necessary to our development in character, to the degree pleasing to God and acceptable, through Christ Jesus our Lord. These are the victors to whom will be granted a share in the Kingdom. Ah, then, as the Apostle exhorts, “Let us lay aside every weight, and the sin that doth so easily beset us, and let us run with patience the race set before us, looking unto Jesus, the author of our faith” until he shall have become the finisher of it (Heb. 12:1,2); remembering that he who is on our part, and who has engaged to help us and to carry us through every difficulty, and to fully instruct us if we submit ourselves to him, and thus to “make us meet for the inheritance of the saints in light,” [Col. 1:12] is Jesus,—who loved us and bought us with his own precious blood.

Well do the Scriptures generally enforce the importance of guarding the mind, the will, the heart, saying, “Keep thy heart with all diligence, for out of it are the issues of life.” [Pro. 4:23] Keeping it, to the saints now called and in the race, means life more abundant, with glory, honor and immortality. Neglecting it, refusing to exercise self-control, means the permission of selfish desires to be conceived in our brains, and to lead away from the Lord and his “narrow way” on toward sin, on toward the wages of sin—death—Second Death.

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

Good subject.

• but we hold that to the extent they thus violate the divine arrangement they have not their “senses exercised by reason of use,” and are to be esteemed, at very best, only babes in Christ. Heb. 5:13,14. – We understand that at that time of writing, many consecrated souls would have been there in the then church (now termed as Babylon) and hence CTR terms them as “babes in Christ”. This, however, does now suit the church now, since the call to “come out of her” has been ongoing from 1874.
• The message is, “My son, give me thine heart” [Pro. 23:26]—thy will. This request is not addressed to wilful sinners, for they are not recognized or addressed as sons of God, but as children of the Evil One.  – In context of the verse, it is Solomon who addresses the text to children of Israel, especially to young ones and hence he addresses them as “My Son”.
• The context proves our assertion, for after speaking of prayer and thanksgiving to God and the peace of God which passeth all understanding, keeping their hearts and minds – The context does not prove the view expressed by CTR. Paul uses this style to sum-up a section or a letter, like a means of final exhortations. Similar style of writings can be found in 2 Cor. 13:11, Phil. 3:1, Acts 27:20 all these and some more verses.
• There is one thing, and one thing only, which fully combines all of the above propositions, and demonstrates itself to be the one thing true, honorable, just, pure, lovely,—and that is, the divine character and plan. – We could also say the divine word or truth as revealed by God’s Spirit.

[R4895 : page 382]

SOME INTERESTING LETTERS

FURTHER WORD FROM INDIA

MY DEAR BROTHER RUSSELL:—

I praise the Lord for granting me another opportunity to inform you, our Pastor and beloved Brother in the Lord, of the glorious harvest work that is going on in Travancore.

Sectarian missionaries and their agents are very active, yet the glad tidings appeal to the hearts and minds of the poor, and they gladly hear the message and accept it heartily, and soon they themselves become preachers of the message to the aristocratic clergy.

You will be glad to know, dear Brother, that the Present Truth which the Lord has given to longing hearts everywhere through your instrumentality (though it seems “devilish” and “anti-Christian” to nominal Christians), is making great impression in the hearts of even orthodox Hindoos and Mohammedans.

I wish you could have heard the preaching by one of the latter who is interested in the Truth. He spoke of the coming Kingdom of Christ in such a way that I could hardly believe my own ears and eyes. There were some Orthodox Hindoos also present in the meeting.

Many of the Mohammedans ask me why they are not mentioned by you in your writings. They claim that they are the descendents of Abraham through Ishmael. They want to know particularly whether they, as a nation, will have any special message from you on a Scriptural basis. I don’t wish to say anything until I hear from you about the same.

I am very sorry to say that the $200 you mentioned in your last letter has not reached me yet. This has put me into much difficulty, as all our Pilgrims and Elders are to be helped. I admire their loyalty to God and the Master; though they starved, they went and preached the Gospel without murmuring. I borrowed 200 rupees in order to help me carry on the Lord’s work. I am very anxious to hear from you, dear Brother, in regard to this.

[In original Tower there is a photograph inserted here entitled:]

TWENTY WORKERS OF THE “I.B.S.A.” IN TRAVANCORE DIST., INDIA.

[BR. DAVEY AND HELPERS]

Every week we have new congregations added. People from far and near beg me to go and present the Truth to them. Already they are well informed that our society does not pay any salary to anybody, yet they do want to hear the Message. What shall I do? Truly the Harvest is great!

Again, the difficulty re tracts: I placed the order and paid 75 rupees in advance and now I am unable to go and get the printed tracts. We submit everything to the Lord’s will.

Enclosed please find the statements for June and July [1911], and the list of payments made to the brethren. Statement of the local fund and the work summary for July will follow.

The Friends all send their love to you, dear Brother, and they all pray that if it be the will of God they may be permitted to see you in person in due time. With my love and prayers, Your brother and servant in the Lord,

S. P. DEVASAHAYAM.

—————

[R4814 : page 142]

“GOOD TIDINGS” IN INDIA

MY DEAR BROTHER RUSSELL:—

Yours dated February 11 [1911] reached me too late last week, so I was not able to send a reply then. I am very glad to hear from you; the contents of your letter give me much strength.

In Travancore the Truth is spreading rapidly; the Lord is opening the way. Everywhere people are flocking to hear the Gospel Truth! The majority of the poor people are unable to grasp the details, but a large number among them, who are the leaders of the community and can read and write their vernacular language (Malayalam) are able to understand the Plan of the Lord; and I am glad to tell you, dear Brother, that they are appreciating the Truth, and gladly preach it to others.

In my last letter I wrote the details of the work in Travancore. Before I left India, or rather Travancore, fourteen years ago, I spoke Malayalam and Tamil fluently. (These two are the languages spoken in Travancore.) But when I came back I was not able to talk either Malayalam or Tamil. But now I can talk both fluently; they have come back without much trouble. So the language difficulty in connection with the work in Travancore is no more.

Until a few weeks back the work was not systematized. [A]From experience, the Lord has shown me that the work among that people must be carried on in a thoroughly organized form, and that no hope of material help should be given to them in any way. This is quite new to them, as all the missionary societies start their “Christian” work on the basis of “rice” Christianity. It took some time and much hardship to convince the leading men of the wisdom of the method we have adopted. The Lord has opened their eyes to see the beauty of Christianity and the principles upon which the Lord and the Apostles carried on the work. I am glad to say that they understand a great deal now of the Secret of the Lord. Their lives, their enthusiasm and zeal explain it.

Just think, these poor people going about and visiting the people at their houses and teaching them the Truth, and also making arrangements to hold meetings in several places! We have in all now sixteen congregations holding meetings regularly in fifty different places hereabout. Thirteen of the brethren are working regularly among these people. The fact that they have been doing this work for the last two months (some of them for five or six months) without receiving any financial help, shows the interest and the devotion they have for the Lord’s work. We have fourteen temporary shelters for the purpose of holding meetings. In each of these places from 100 to 350 people attend the meetings regularly—not simply attend the meetings, but they have learned much during these days; and even those who were once baptized in the London Mission Church want to be immersed again since they understand the real import of baptism as set forth in the Scriptures.

As large numbers of the people are illiterate, we have to teach the Truth orally. But as there are quite a good many who are able to read and write, it is best to have some tracts printed, setting forth the main points of Present Truth.

As we have thoroughly consecrated men with us now, as far as I can judge, we would have no difficulty in entrusting the work of teaching to such. Many people have come to me to start work among them, but I have not yet seen my way clear to begin the work and carry it on effectively.

You will be greatly surprised, dear Brother, when I say that among all the “Christian” people in these parts, the Present Truth is the subject of discussion. Some are for, and others against it, even in the sectarian pulpits. Last week there was a conference of the London Mission people, where the main discussion was about the Lord’s work of our Society in these parts. So there is much interest either directly or indirectly.

The elders and deacons hold two class meetings each week; about thirty are attending and studying the Lord’s Word to preach to others. Some walk from twelve to fifteen miles to attend these meetings. We hold these from 9 a.m. to 1 p.m. I find that this class study work is very helpful. They all have their note-books with them and take notes when I discuss each subject from the volumes and the booklets. It is wonderful how these poor ones go to the Reverends and tell them about the Truth, giving Bible references for every statement they make.

It is best to have some booklets printed for the use of these Pilgrims, Elders, etc., as well as for those who are able to understand the Truth somewhat. It will cost too much to have the volumes translated either into Malayalam or Tamil. We shall have to circulate the literature free, as the people are unable to pay. I would suggest that extracts of certain chapters of all the six volumes be printed. We must have also some tracts in Malayalam and Tamil. We can distribute these tracts among the denominational church people whom we cannot reach otherwise. These are the reasons why I put $500 for printing purposes for this year. The tracts could be used in all South India, among fifteen or twenty millions of people.

I am sorry to say that some of the teachers have to work in the fields at least a few days each week to earn their bread; the rest of the time they spend in preaching the Gospel and holding meetings. Last Sunday morning 450 people attended the service in one place, and in the evening 850.

Your brother and servant of the Lord. S. P. D. [Brother S. P. Devasahayam]

IN REPLY

DEAR BROTHER:—

Your welcome letter of March 21 [1911] is before me. I am glad to have it. If you can get into right line with our ideas of the work we will be glad, and believe that a great blessing may result. We are praying for you and the work in India, and believe from the tenor of your last letter that you now understand our program better than at first, and will follow it.

[B]Our plan is not to trust to oral instruction of teachers, but to co-operate specially with those who are able to read English, and who will take the printed matter with them in their preaching and translate to those who are unable to read. We do not mean by this that none may be accepted as teachers who cannot read English, but that those able to read English should be given preference.

You are quite right, dear Brother, in understanding us not to wish to purchase either teachers or hearers with rice. The Gospel must be hungered and thirsted for with a spirited appetite. As for the teachers being obliged to labor a part of their time, we think it the very best way, except for a very few whose entire time as overseers might be necessary, like your own and that of the pilgrims. We favor this very same course in every land. For the teachers to be so separated from the people that it would be thought a shame for them to make tents or do other work for an honest living, is neither good for themselves nor does it have the proper influence upon the people with whom they should be in close touch as “brethren.”

We feel that the money sent you thus far has not been unwisely expended, and you may count on upwards of two thousand rupees for printing during the ensuing year, also an allowance not to exceed five rupees per week for the teachers who are giving all their time, and something less for those giving part of their time.

Please make monthly reports, which need not be lengthy, but which should contain distinct statements of amounts expended for literature and the quantity it purchased, also number of teachers and pilgrims, and briefly the work being done.

We are sending herewith L.20.

Very truly your brother and servant in the Lord.

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1. From experience, the Lord has shown me that the work among that people must be carried on in a thoroughly organized form, and that no hope of material help should be given to them in any way.  – “that no hope of material help should be given to them in any way” is a key point to note.
2. Our plan is not to trust to oral instruction of teachers, but to co-operate specially with those who are able to read English, and who will take the printed matter with them in their preaching and translate to those who are unable to read. – I think we are following this instruction now in our gatherings.

[R4594 : page 121]

TRUTH SPREADING IN INDIA

WE are much gratified with the reports reaching us from India. Apparently the Lord has a great harvest field there. A large proportion of the natives in the cities understand the English language, which is taught in the schools; besides a considerable number of English-speaking people reside there. The fact that India’s three hundred millions have come under subjection to the British rule has operated both favorably and unfavorably as respects Christianity. It has carried the Bible to the people—to a very limited extent, of course. But it has also carried here and everywhere much of error and much of combination with sin and pride. Apparently many people in India realize the impossibility of ever converting the world. And such of these as are of believing hearts are earnest and ready for the harvest message—the gathering of the Lord’s jewels and the establishment then of the Millennial Kingdom for the blessing of all the families of the earth with restitution privileges.—Acts 3:19-21.

Our Brother Devasahayam writes us that in the city of Madras there are approximately 120 to 150 who have considerable ear for the Truth [during April 1910 A.D]. But the majority of them, weak and fearful, he styles Nicodemuses, because they desire to inquire after the Truth in secret rather than more courageously. Apparently there is a good field in India for laborers—Colporteurs and preachers. Few, of course, can afford the expense of such a journey and few are qualified for the position. Europeans there are quite generally well educated, as are many of the natives; and no one could properly present the Truth unless he could speak English quite grammatically and with some fluency. Moreover, it is a place where great self-denial would be required, as the people are poor and Colporteurs would have more difficulty than here in meeting their expenses.

Some of you, but not all, know of Brother Devasahayam’s conversion to the Truth; hence we give a brief recital. His father was a convert to Christianity, a native preacher in India. The son desired to enter the ministry, and, seeking a good education, came for it to the United States. He took a college course, working his way as janitor, etc., through a college under the auspices of the Methodist Church. In common with all colleges, that one had Professors who inculcated Higher Criticism and Evolution, and Brother Devasahayam was poisoned thereby. He was too conscientious to further consider preaching the Bible, which he had come to disbelieve. He had gained an education, but lost his religion.

He came in contact with the Truth, but cared not to read it, disbelieving everything connected with Churchianity.

A friend of the Truth, deeply interested in him and believing him to be honest, paid his expenses to the Saratoga Convention. There he became partially interested in the Truth and began to read the SCRIPTURE STUDIES. He stopped with us at the Bethel Home while studying and became fully convinced respecting the Bible and the Divine Plan of the Ages. He gave his heart fully to the Lord and symbolized his consecration by baptism. The Society paid his way to India and purposes to co-operate in the work there as the Lord shall seem to open the door further.

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[R4983 : page 77]

THE PRAYERS OF THE NEW CREATION

PRAYER TO GOD, communion with Him, is a great privilege and an evidence of His favor. God does not grant us this privilege, however, in order that He might be informed of our desires, for since we are imperfect ourselves our desires cannot be perfect: “We know not what things to ask for as we ought;” [Combination of Matt. 20:22a & Matt. 6:8] and He does for us better than we know how to ask or think. Nor does God permit us to pray to Him that we may inform Him regarding matters here; for He knoweth the end from the beginning, as well as every intervening step. [Isa 46:10] But He has instituted prayer for our benefit and comfort and instruction.

The object of prayer is to bring the heart and the mind of the child of God into contact with the heart of God, that he may be enabled thus most fully to realize the Fatherhood of God, His love and His deep interest in every item of our welfare; that in deep affliction we may unburden our hearts to God and thus have forcibly brought to our attention His love and care and wisdom—for our encouragement, not His; for our strengthening, not His, and for our joy [and His. See Prov. 15:8; 1 Thess. 5:17-18]

This opportunity is not for us to instruct [the Great] Jehovah how to arrange matters for the best, but to bring our hearts to realize Him as the Center of wisdom and power, that having unburdened our hearts, we may be prepared to listen for His answer and advice through His Word. And he whose knowledge of prayer is confined to the meager information he has imparted to God with “much speaking,” [Matt. 6:7b] and who has never learned to listen for the answer to his prayer from the Word of God, has, as yet, measurably failed to appreciate the object of prayer.

Earnestness in God’s service will bring His children to Him frequently, to realize at His feet His sympathy with them in the difficulties, discouragements and trials of life, as well as to ask His guidance and overruling of every affair of life, and through His Word to hearken to His wisdom, which will enable them to serve Him acceptably.

The province [or scope] of prayer is to ask for only such things as God has already declared Himself well pleased to grant. And while we may freely speak to Him as a Father, and tell Him how we understand His Word, and the confidence and trust we have in its ultimate fulfilment, yet we must not only avoid telling the Lord of our will and our plans, and what we would like, but we must avoid and put far from us any such spirit, and must recognize, and bring ourselves into full accord with His will and His plan for accomplishing it. If this thought were appreciated, it would cut short some of the “long prayers,” [Mark 12:40] “much speaking,” and “vain repetitions” [Matt. 6:7b] by which some endeavor to instruct the Lord in their wishes regarding every matter under heaven. It would send them speedily to the Word of God to search diligently the Plan of God that they might labor as well as pray in harmony with it.

While assuring us that the Father cares for us, and is well pleased to have us come to Him with sincere hearts, the Master informs us of the conditions upon which we may expect an answer. He says, “If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you.”—John 15:7.

“ABIDE IN ME” [John 15:7a]

The conditions of the above statement, or promise, are two; the first is, abiding in Christ. But what is it to abide in Christ? Only those can abide in Christ who are in Christ, who have come into Him by faith, [and prior] repentance and consecration; and to abide in Him means that the faith will abide, the repentance for sin and the opposition to it will abide, and the consecration to the Lord and His service will abide, and it will be manifest that our will has been wholly consecrated—swallowed up in the will of Christ.

The other condition is also a weighty one: “If My Word abide in you.” [John 15:7a] Ah! how evident it is that our Lord meant to associate Himself and His Word, the Scriptures, in the minds, in the hearts, in the lives of all who are truly His! They must search the Scriptures to know the will of the Lord; to know what He has promised and what He has not promised; to know what they may ask and what they may not ask; and, ascertaining these, one fully consecrated—one controlled entirely by the will of God—will not want to be, to have, or to do anything except that which will be pleasing to the Lord in respect to himself.

When this position has been reached, the will of Christ governing him, the words of Christ abiding in him, we can readily see that whatever would be asked by one thus well informed with respect to the Divine promises and fully submissive to the Divine will would be things which the Father would be pleased to grant in answer to his requests.

These requests would probably be as simple as was the Master’s petition when He prayed, “Not My will, but Thine, be done!” (Luke 22:42.) In such a condition prayers are always answered; but in such a condition the prayers would be very modest. One’s prayers under such circumstances would be more a thanksgiving for blessings, an expression of confidence and trust, and the committal of his way unto the Lord, confidently realizing the promise that to him under such conditions, all things (even seeming disasters and troubles) shall work together for good. [Rom. 8:28] Hence, whatever came, such a one could realize his prayer answered. He could rejoice evermore because he is prepared to rejoice in tribulation as well as in prosperity, in the path of service. [Similar Phil. 4:12] He has no will to oppose whatever God permits, knowing that it will work out good.

Such, amongst the Lord’s people, could not pray that their own will be done; for they have no will except God’s. Those who abide in Christ, and in whom His Word abides, can pray for their enemies and those who despitefully use them and persecute them, though they cannot pray God to open the blinded eyes of their enemies at once, nor in their way. [Matt. 5:44] Realizing from the indwelling Word of God’s promise that the blinded eyes shall all be opened to the Truth, they can abide [in] His time. Going to God in prayer they may express their forgiveness of their persecutor, their interest in him, and their patient waiting for the day when “the knowledge of the Lord shall fill the whole earth as the waters cover the sea”—ocean deep—and His will shall be done on earth even as it is done in heaven.—Isa. 11:9. [Matt. 6:10b]

ANSWERS OFTEN DELAYED

The answer to our prayer is not always granted immediately; but after we have made sure that our requests are in accord with the promises, those things which lie very close to our hearts become our continual prayer, associating in our minds with all of life’s duties and interests, the heart gravitating continually toward the thing we have desired of the Lord, and on suitable opportunities repeating to Him the request. [A]This is the kind of prayer which the Lord commended, saying, “Men ought always to pray and not to faint.” (Luke 18:1.) The Lord’s people ought to continue asking for the right things with some degree of persistency, and should not grow weary, hopeless, faithless, faint in their hearts.

Doubtless there are many reasons why the Lord does not promptly grant all of our requests which are in accordance with His will, in harmony with His Word. We may not know all of these reasons; but some of them are apparent. Undoubtedly one reason for the Lord’s delay in answering us is often to test the strength and the depth of our desires for the good things that we request of Him.

For instance, He informs us that He is more willing to give His Holy Spirit to us who ask than are earthly parents to give good things to their children. [Luke 11:13] Yet the giving of His Holy Spirit is a gradual process; and we are enabled to receive it only in proportion as we are emptied of the worldly or selfish spirit. It requires time to become thus emptied of self and prepared for the mind of Christ; in some it requires longer for this than in others; but all need emptying in order to receive the refilling.

He that seeketh findeth, but the more he seeketh the more he findeth; to him that knocketh it shall be opened [Matt. 7:7-8], but his continual knocking and his increasing interest in the knocking means his increasing desire to enter, so that as the door of privilege, of opportunity, swings slowly open before him, his courage and his strength increase as he seeks to avail himself of the opening. Thus every way the blessing is greater than if the Lord were to answer the petitions hastily.

We are to think of our Heavenly Father as rich and benevolent, kind and generous, yet wise as well as loving. We are to suppose that He will have pleasure in giving us the desires of our hearts if those desires are in harmony with His plan, which He has already framed on such lines as to include not only our very highest and best interests, but the highest and best interests of all His creatures. Then, whatever comes, His well-informed children can have all the desires of their hearts, because their hearts are in full accord with the Lord; and they desire nothing of the Lord except the good things of His purpose and promise.

[C]“DESIRE, UTTERED OR UNEXPRESSED”

When thus considered, not as a begging arrangement, nor as an occasion of instructing the Lord as to our wills, but as a season of union and communion of heart with the Father, in which we may relieve our burdened or perplexed hearts and realize Divine sympathy, calling to mind Divine promises, reviewing Divine care, and expressing our confidence in God’s many promises, thus bringing those promises afresh and close to our hearts, as though God now audibly uttered them in our hearing—thus considered, how proper, yea, how necessary is prayer to the true child of God! He cannot live without it. To break off this communion would be like stripping a tree of its leaves; their removal would [sap its energy and thus] stunt and hinder its development.

But to suppose that Christian life depends solely upon prayer without earnest study of God’s Word, is like supposing that a tree could flourish from its leaves only, without roots and soil. Both are needful. As good soil and roots will produce leaves and fruitage, so, likewise, the promises of God’s Word absorbed by us will naturally lead to good works and to communion with God in prayer, without which the fruits of the Spirit would soon wither and disappear.

No wonder, then, that Jesus both by precept and by example said, “Watch and pray” (Matt. 26:41), uniting the conditions necessary to our development. Some pray and neglect to watch; others watch and neglect to pray. Both these errors are serious; and it is not possible for us to decide which is the more serious neglect, since either would work disastrous loss of the great “prize” for which we are running. [1 Cor. 9:24]

Nowhere is prayer defined as a duty, though its necessity is stated. The Father desireth such to worship Him as worship Him in spirit and in truth (John 4:23); and it would be contrary to this principle to define prayer as a duty, and to stipulate a set time or place or a formal manner. The earnestness of the service and the peculiarity of the circumstance will regulate the frequency and the subject matter of prayer.

No form of prayer is furnished in the Scriptures. Even the Master, when asked by the disciples for instruction on the subject, gave them, not a form to repeat, but merely an idea or example of how to arrange their prayers to God. He did not say, Pray this prayer, but, “After this manner pray ye.” [Matt. 6:9a] Our prayers, then, should be after this manner—not an assortment of extravagant demands, but the simple expression of the earnest heart: [1]first, acknowledging and paying homage to God as our Father, the Almighty and Hallowed One [Matt. 6:9b]; [2]second, expressing our expectation and trust that His Kingdom is coming according to promise, and our eagerness for it, and for the time when His will shall be done on earth as in Heaven [Matt. 6:10]; [3]third, our reliance upon Him for “daily bread,” [Matt. 6:11] which He has promised us; [4]fourth, our acknowledgment that our ways are not perfect and of our reliance upon His favor (granted through Christ Jesus) for forgiveness; and our willingness to exercise forgiveness toward our debtors, toward those who trespass against us. [And fifth or lastly our thoughtful petitions for guidance during temptation and for our deliverance from the evil one.]

[1] “OUR FATHER, WHICH ART IN HEAVEN” [Matt. 6:9]

The term, “Our Father,” is one of special endearment [or a sweet word]. The affection of a true father for his child, being one of the most precious in the world, is used to illustrate the relationship of the Lord’s consecrated members to the Creator. It is necessary to be some time in the School of Christ as disciples, learners, before we are able properly to appreciate the meaning of this word “Father” as applied to God; but the more we come to know of the love of God, which passes all understanding, [Similar Phil. 4:7] and the more we are enabled to draw near to Him through faith and obedience, the more precious will this term Father become.

“Hallowed be Thy name,” [Matt. 6:9b] expresses adoration, appreciation of Divine goodness and greatness, and a corresponding reverence. In addressing our petition to the Lord our first thought is to be, not a selfish one respecting ourselves, nor respecting the interests of others precious to us; but God is to be first in all of our thoughts and aims and calculations. We are to pray for nothing that would not be in accord with the honor of our Heavenly Father’s Name; we are to wish for nothing for ourselves or for our dear ones that He would not fully approve and commission us to pray for.

Perhaps no quality of heart is in more danger of being blotted out amongst professing Christians today than this thought of reverence for God. However much we have grown in knowledge, and however much we have gotten free from superstitions and errors, and however advanced in some respects is the Christian’s position of today over that of a century ago, we fear that reverence has been losing ground, not only in the nominal church, but with many of the members of the one “Church of the Firstborn, whose names are written in heaven.” (Heb. 12:23.) Every loss of reverence is a distinct disadvantage, both to the Church and to the world, paving the way to various evils, and ultimately to anarchy.

[2] As God and His glory and honor are to be first in the minds of His children, so their next thought should be for the coming glorious Kingdom, which He has promised shall bless the world. However much our own personal interests and affairs may be pressing upon us, and however much we may desire to have the Lord’s blessing and guidance in them, they are not to outrank our appreciation of His beneficent arrangements which He has so clearly promised in His Word. We are to remember that the Kingdom, when it shall come, will be a panacea [or remedy] for every ill and every trouble, not only for us, but for the whole world of mankind. We are not, therefore, to permit our own personal needs to be too prominent, but are to remember that the whole creation is groaning and travailing in pain together, waiting for this glorious Kingdom and the blessing upon all the families of the earth, which our Heavenly Father has promised shall yet come through the Seed of Abraham. [Rom. 8:19,22; Gen. 28:14b]

This thought respecting the Kingdom, its necessity, and the blessings that it will bring will keep prominently before our minds our own High Calling to joint-heirship with our Lord in this Kingdom. And in proportion as that hope is clearly before our minds it will be, as the Apostle explains, as “an anchor of the soul, both sure and steadfast, and which entereth into that within the veil.”—Heb. 6:19.

This anchorage of hope in the future, in the Kingdom [reign], will enable us to pass safely, and with comparative quiet, through the trials and storms and difficulties of this present evil world. More than this, our thoughts respecting the Kingdom will remind us that if we are to be heirs of the Kingdom it will be necessary that we have the appropriate discipline and training now. This thought in turn will make all the afflictions and trials of this present time seem to us light afflictions; for we know that they are working out for us a far more exceeding and eternal weight of glory. [2 Cor. 4:17] Thus the very offering of this prayer in its proper order will bring us a measure of relief from our perplexities, trials and disappointments before we reach the appropriate place to mention them at the Throne of grace.

“THY WILL BE DONE ON EARTH” [Matt. 6:10]

This petition offered from the heart implies that the one offering it has made a full consecration of his will, his heart, to the Lord; and that as he hopes for the Kingdom by and by to come and subdue all unrighteousness and to establish the Divine will from sea to sea, and from pole to pole, so now, the petitioner, being in accord with the Lord’s will, and thus wishing that it might be universally in control, will [first] see to it that this will is ruling in his own heart; that in his own affairs God’s will is done to the best of his ability in his earthly condition, even as he hopes to have it perfected in the Kingdom soon to be established.

No one can intelligently and honestly offer this petition, unless he both desires and endeavors to have the Lord’s will done in himself while on earth. Thus a blessing comes to the one who offers this petition before he has asked any special blessing upon himself or others. The mere thought of the Divine arrangement brings a blessing, a peace, a rest, a satisfaction of heart.

[3] “GIVE US THIS DAY OUR DAILY BREAD” [Matt. 6:11]

The thought in this petition seems to be that of continual dependence upon the Lord, day by day, for the things needed—accepting for each day the Lord’s providential care and direction of our affairs. Daily bread should here be understood in the broad sense of food and raiment—things necessary [or basic necessities]. The Lord’s people, who recognize Him as their Father, must trust Him as children, while seeking to use the various instrumentalities and opportunities within their reach. They are to provide the things necessary for themselves, yet to recognize the Divine provision and care which has pre-arranged matters so as to make their present conditions and blessings attainable.

Agnosticism and Higher Criticism in general may deny, if they please, Divine providence in connection with the grains and other supplies for man’s necessities; but the eye of faith sees behind these supplies the Love, the Wisdom and the Power of God, making ready for man’s necessities, and giving the things necessary in such a manner as will be for the advantage of mankind—through sweat of face, etc. [Compare Matt. 6:25-33; Gen. 3:19]

[4] “FORGIVE US OUR SINS” [Matt. 6:12]

To petition the Lord for forgiveness of sins implies that we are at heart opposed to sin, and that any sins committed have not been wilful; and that the Lord, according to His Covenant of grace with us, agrees to accept the intentions of our hearts instead of the actual, full, complete, perfect obedience to the Divine requirement, in thought, in word and in act. This petition, then, signifies that we recognize that the Robe of Christ’s righteousness granted to us has become spotted or sullied; and that we desire to be cleansed, so that we may again be “without spot or wrinkle or any such thing.” [Eph. 5:27] This cannot refer to wilful sins, for as the Apostle explains, “If we sin wilfully, after that we have received the knowledge of the Truth, there remaineth no more sacrifice for sins,” and hence, no more a basis for forgiveness; and the end of wilful sin is the Second Death. (Heb. 10:26.) It is, however, proper to remark that there are what might be termed mixed sins—sins in which a measure of wilfulness may have combined with a measure of ignorance or inherited weakness.

In the case of such sins the Lord expresses His willingness to cancel the wrong upon its being promptly repented of; but He reserves to Himself the giving of stripes, or chastisements appropriate and necessary to His child as an instruction in righteousness and correction of weaknesses, etc.

Happy are they who, with growth in grace and knowledge, find their hearts so fully in accord with the principles of the Divine arrangement that they will never transgress with any measure of wilfulness; but blessed also are those who, finding some measure of wilfulness in their deflection from the Divine rule, are pained thereby, and who, as the Apostle [Paul] says, are led to discipline or correct themselves that they may the more quickly learn the lessons, and bring their bodies more completely into subjection to the new [transforming] mind—”I keep under my body and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway.” “For if we would judge ourselves, we should not be judged.”—I Cor. 9:27; 11:31.

“THOSE WHO TRESPASS AGAINST US” [Matt. 6:12]

As we are imperfect and cannot keep the Divine Law, so likewise others are imperfect. As the degrees of deflection from the Divine Law vary with the degrees of the fall, so also we must expect that the trespasses of ourselves and others, one against another, will vary, according to the natural temperament, weakness, etc. As we realize that we have received, and will still need Divine compassion and mercy in respect to our shortcomings, so the Lord teaches us that we must exercise similar benevolence toward our fellow creatures, both in the Church and outside.

Elsewhere He lays down this rule very stringently, that if we do not from our heart forgive those trespassing against us, neither will our Heavenly Father forgive us our trespasses. [Matt. 18:35] Thus the Lord would develop in His consecrated people the spirit of the Father, even as He instructed us, saying, “Be ye perfect, even as your Father which is in Heaven is perfect.”—Matt. 5:48.

Perfection is to be the standard. However far short of it we may come, we can have no lower standard; and in proportion as we are striving for that standard and realize our own weaknesses and imperfections, we should have proportionate compassion upon fellow creatures and their shortcomings toward us. This is love, sympathy, compassion; and whoever does not attain this degree of love which will have compassion upon others and their weaknesses, and which would be ready and glad to forgive them, is deficient in love; and whoever does not succeed in this matter to the extent of being able to love his enemies, so as to even pray for them, that person fails to reach the mark of character which the Lord demands, and he may be sure that his own deviations from perfect rectitude will not be overlooked; for he is lacking in the one important quality of love, which covers a multitude of sins of every kind. [1 Pet. 4:8] None, surely, will gain a place in the Kingdom class, in the Bride class, except those who have this forgiving quality, this quality of love.

[5]”BRING US NOT INTO TEMPTATION” [Matt. 6:13]

We are to remember the words of the Apostle (James 1:13) to the effect that God tempteth no man, and are to apply this thought to our prayer. So our prayer will not signify that we fear that God will tempt us; but that we entreat Him that He may guide our steps, our cares in life, so that no temptation, no trial, shall come upon us that would be too severe for us; that He may bring us by a way in which we shall not be tempted above that we are able, and provide a way of escape when we are sore distressed. The Apostle [Paul] assures us that this is the Divine will; and that such a prayer would be in accordance with it. He says that God will not suffer us to be tempted above that we are able, but will with every temptation provide also a way of escape. [1 Cor. 10:13] The temptations are of the Adversary, and of our own fallen natures—through our own flesh, and through the weaknesses of others. God is not responsible for these; but He is able to guide the way of His people that they shall not be overwhelmed in these natural difficulties, weaknesses, besetments, nor by the wiles of the Adversary.

“DELIVER US FROM THE EVIL ONE” [Matt. 6:13]

There never was a time when there was greater need of this petition than at the present. The Evil One is specially seeking to trap and ensnare the Lord’s people at the present time; and the Scriptures inform us that God is permitting this; and that thus He is sending strong delusions upon the world and upon the nominal church. [2 Thess. 2:11; In Tamil 2 Thess. 2:12] Our Father is permitting this because the time has come for a complete separation of the “wheat” from the “tares.” [Matt. 13:30] He has promised, however, that those who are truly of the “wheat” class—the sanctified in Christ Jesus, who are seeking to walk in His steps—shall not be stumbled, shall never fall, but shall have an abundant entrance ministered unto them into the everlasting Kingdom. [2 Pet. 1:11] The question, then, is one of loyalty of heart to the Lord.

The trial of this “day shall try the work of every man (in the Church) of what sort it is.” [1 Cor. 3:13] [E]This trial will be so severe that if it were possible the “very elect” would be deceived [Matt. 24:24]; but this will not be possible [unless the individual “draw back” Heb. 10:38-39]; for the Lord will specially care for these. Nevertheless, the Lord will be inquired [or asked] of by His people in respect to these matters which He has already promised, and as they pray, “Deliver us from the Evil One,” [Matt. 6:13] they surely will labor in the same direction. It is our expectation that very shortly now the forces of evil will gain much greater strength than at present, “with all deceivableness of unrighteousness.” [2 Thess. 2:10] [F]Meantime the Lord is staying the adverse forces that His true people may put on the armor of God and be able to stand when the evil day shall come.

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Good subject.

• This is the kind of prayer which the Lord commended, saying, “Men ought always to pray and not to faint.” (Luke 18:1.) – The text within quotes was not a direct statement by the Lord, but was recorded by Luke as an indirect inference.
• Yet the giving of His Holy Spirit is a gradual process; and we are enabled to receive it only in proportion as we are emptied of the worldly or selfish spirit. – Strictly speaking this example may not be a correct fit, since the delay is caused by the recipient’s failure to be ready to receive the holy spirit. The delay is not actually from God. A more apt example would be the humble request or prayer of the “thief” on the cross to remember him in the kingdom. The reply was the assurance that the request was granted. However, it was to be delayed until the establishment of the Kingdom and the resurrection of the thief himself.
• “DESIRE, UTTERED OR UNEXPRESSED” – This text is from the hymn “Prayer Is the Soul’s Sincere Desire” by James Montgomery (1818). Refer https://hymnary.org/text/prayer_is_the_souls_sincere_desire.
• No wonder, then, that Jesus both by precept and by example said, “Watch and pray” (Matt. 26:41), uniting the conditions necessary to our development. – Here the author uses ‘watch’ in the meaning of watching the scriptures. However, the context of the verse quoted and many other similar scriptural references, mean alertness of an individual or being watchful.
• This trial will be so severe that if it were possible the “very elect” would be deceived [Matt. 24:24] – The word “very” is only available in KJV translations. Other newer translations do not include this word.
• Meantime the Lord is staying the adverse forces that His true people may put on the armor of God and be able to stand when the evil day shall come. – The evil day is already upon us, even during the Gospel age.