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[R1906: page 288]

THE LAW OF DEVELOPMENT.

“When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.”—1 Cor. 13:11.

SPIRITUAL law is as fixed in its principles and operations as is physical law. If it were not so the physical could not be so frequently used as it is for illustrations of spiritual things. Thus, for instance, in spiritual life, as revealed in the Scriptures, we have duplicated that principle so well known in physical law, of growth and development—first the blade, then the ear, and afterward the full corn in the ear; first the infant, then the boy, and afterward the full grown man; first the babe in Christ, then the growing child, the young man, and finally the full stature of a man in Christ. (Heb. 5:13,14; 1 John 2:12-14; Eph. 4:13-15.) In both cases there is also a marked similarity in the process of development. As in nature both plant and animal life are sustained by appropriate nourishment, food, light, heat, air, etc., —thus strengthening them to perform the various functions of their being, so the spiritual new creatures in Christ must have and appropriate proper nourishment that they may continue to live and grow. There is this difference, however, to be observed between the physical and the spiritual life in the processes of development; viz., that the former matures quickly, while the latter is of slow growth—a plant to bloom in eternity.

As new creatures in Christ—babes in the family of God—we realize our adoption as sons only when we have renounced the vain pomp and glory of this world and turned fully to God, claiming no righteousness of our own, but humbly accepting the imputed righteousness of Christ. No one is even a babe in Christ who still cherishes iniquity in his heart, or who fails to recognize his need of the covering of Christ’s righteousness. But having been converted, turned about, from sin to God and righteousness, having learned of Christ, having put off the old man (the carnal, sinful disposition) and put on the new man, which, after God, is created in righteousness and true holiness (Eph. 4:24), and having been renewed in the spirit (disposition) of our minds, we are reckoned [or rather actually] sons of God, babes in Christ. And from that infantile standpoint, which has in it, undeveloped, all the elements of the man, the duty and privilege of such is to grow, to develop as new creatures in Christ. We are not to content ourselves with the lispings [or infant speech] and prattlings [or objectless talking] of infancy, nor with the milk diet suitable to that age, but, making due use of these as stepping-stones, we should go on unto perfection.

It was in view of such considerations that the Apostle penned the words of our text. [1 Cor. 13:11] He himself had rapidly passed on from the early stages of Christian character to higher degrees of development, and yet he was not counting that he had attained the perfection which was the mark at which he was aiming. (Phil. 3:13,14.) He had, however, passed beyond both infancy and boyhood to the stature of a young man in Christ. Looking back over the pathway of his Christian experience, he recognized these different stages, and for our profiting recorded his thought, saying, “When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things.” [1 Cor. 13:11]

This was true both of his natural life and his spiritual life—the reference being specially to the latter, of which the former was merely an illustration. By the illustration he would draw our attention to the fact that if we have been children of God for some time we should be able, on looking backward over our Christian experience, to trace a good degree of advancement toward the mark of perfection. While as mere babes in Christ our hearts must always be loyal to God and true to righteousness, our very inexperience causes us often to stumble: our knowledge of the right ways of the Lord is very imperfect, and our powers of discernment are very unskilled: we have much to learn both of revelation and experience. The child in Christ has its own childish understanding, thoughts and ways, and his brethren in Christ should not expect from him the wisdom of the sage. Nor should he himself presume to have such wisdom; for only through knowledge and the discipline of experience does wisdom come; and then, only when we have allowed them to work in us the peaceable fruits of righteousness.

For our growth and development in the Christian character God supplies all that is needful in the way of nourishment, and it is our part to make use of all the help he sends. By study and meditation upon his Word of truth, by prayer and communion with God, we partake more and more of his spirit, and are led into a closer acquaintance both with the Lord himself, and also with his works and ways. And by exercise of the strength thus gained in active service of the Lord, we are prepared to receive more and more of the fullness of his grace, and so to go on from grace to grace, and from one degree of advancement to another.

But notwithstanding these recognized principles of Christian growth and development, it is a lamentable fact that many who can point with exactness to the day and hour when first they gave their hearts to the Lord and received the holy spirit, the seal of their adoption, are compelled to realize, when they consider the matter at all, that, instead of advancing toward the stature of men in Christ, they have actually retrograded. Often such painfully look back to the blessedness of that first experience of the grace of God in their hearts, and say:

“Where is the blessedness I knew
When first I sought the Lord?
Where is the soul-refreshing view
Of Jesus and His Word?”

It is a thing of the past with them, and its joys have fled. Why is this? It is because they have failed to appropriate the means of grace which God has supplied, and because, instead of striving against the downward tendencies of the carnal nature, they have allowed those old dispositions to rise up and reassert themselves. In some cases, a morbid desire for something new and strange has led away from the truth into the forbidden paths of human speculation—philosophy and science, so called—until the mind became bewildered and confused in the labyrinths of error—the snares of the wicked one. In other cases, the measure of truth possessed has been held in unrighteousness. The tongue has been permitted to wag in the service of sin and uncleanness, manifesting unkindness, lack of Christian courtesy and forbearance, evil surmising’s, self-exaltation, pride, boastfulness, vaunting, etc., etc. And these unholy indulgences have been excused and even cultivated; they have not been striven against nor repented of; hence the spiritual decline.

It is for these causes that the blessed sense of fellowship and communion with God, experienced when first the holy spirit set the seal of adoption upon the heart, has been lost by many. God cannot dwell in a heart so unfit for his presence. And no Christian can look back to the time of his first experience as a child of God and recall any such evil disposition at that time. Had his heart been in such a condition then, God would not have accepted him; and it is only as we [continue to] strive against sin that we can continue to abide in his love and favor.

Who cannot look back to his first experience in the Christian life and remember how the love of God filled his heart and overflowed toward all his creatures, especially to them of the household of faith—a love that could bear well the beautiful description of 1 Cor. 13:4-7. “Charity (love) suffereth long and is kind, envieth not, vaunteth not itself, is not puffed up; doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things.”

Realizing such to be the will of God, this was the attitude of heart which the seeker after God sought to attain. And such an attitude he was enabled to realize when the spirit of adoption sealed him as an accepted son of God. Yet God, who remembers that we are dust, that we are morally weak from the fall, knew with what difficulty we must endeavor to maintain this condition of heart and mind when assailed by temptations, and worn with the disappointments and trials of life. Nevertheless, he does look for the cultivation of these graces of character in us. He does, and has a right to, expect us to strive to live godly, and to war a good warfare against the world, the flesh and the devil. And, therefore, notwithstanding the facts of trials and temptations, the maturer growth of Christian character should find our first love deepened into a steadier, constant and enduring thing, not characterized, perhaps, with so much of the gush and fluster of youth, but rather with the mellow benedictions of a more nearly ripened character.

That the Church in this sifting and proving time will be individually tested as to character, as well as to faith, is certain. The prospective heirs of the Kingdom must, like their Lord, be tried and tested in every point; and it behooves everyone, therefore, to watch and pray, lest he enter into temptation, and diligently to cultivate such a character as will stand every test applied to it. But in the hour of testing let none mistake love of peace for love of righteousness. Let us see to it that the same mind dwells in us that is in Christ, our pattern. So shall we be children of God, beloved and owned of him.

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Good subject.

[R3430 : page 281]

ACCORDING TO THY FAITH.

—2 KINGS 4:1-7.—OCTOBER 9 [1904].—

Golden Text:—”Trust in the Lord and do good: so shalt thou dwell in the land and verily thou shalt be fed.”—Psa. 37:3.

ELISHA, recognized as Elijah’s successor, and thus as a special prophet of the Lord, was naturally looked to by all the “schools of the prophets” as their leader and chancellor. Just the exact nature of these “schools of the prophets” we may not clearly discern. Apparently they were started in the time of the Prophet Samuel, and undoubtedly their members were Israelites who had a firm trust in God, and who, as the nation went more and more into idolatry, felt the need of fellowship one with another and of holding up a divine standard in their nation. It is quite probable that their gatherings were after the manner of what we to-day call summer schools—at times which did not conflict with their farming, husbandry, etc. From the fact that the principal actor in our lesson was the widow of a member of the school of the prophets indicates that they were not a monastic order, but rather, as we have intimated, that they attended ordinarily to the duties of life and had certain periods for assembling for religious study and worship.

The widow found herself distressed by her husband’s debt and naturally appealed to Elisha for advice and assistance, as he might deem proper. She recited her case—that her husband had been a member of the school of the prophets; that he died, leaving her with two children; but so far from having left an estate, her husband had bequeathed a debt, and according to the customs of the Jews, in common with all other nations of the time, the families of the debtor could be called upon to render service equal to the debt, and that thus she was threatened with the loss of her two sons. Some have wondered that the divine law given at the hand of Moses should have sanctioned servitude for debt, which is esteemed to have been partial slavery. We reply that God’s dealings with Israel contained many lessons beyond what they fully comprehended. For instance, such an indebtedness represents how, as the Apostle expresses it, the whole world of Adam’s family was sold under sin and obligated to pay the wages of sin, death, as the offspring of Adam. This permission of an attachment of persons and possessions for debt gave ground also for the arrangement of the Jubilee year of emancipation, freedom from all debt and release of all property—illustrating the glorious times of restitution coming, when, by the grace of God through Jesus Christ our Lord, the great Atonement Day ending the grand year of Jubilee (the Millennial age) will be ushered in and witness the freedom of every creature from every liability and restraint now resting upon the world through the disobedience of Adam.

Josephus [the Historian,] claims that this woman was the widow of Obadiah, Ahab’s steward, and that the borrowed money mentioned in the text was that which he had expended in supporting the hundred prophets whom he hid from the wrath of Jezebel as he related to Elijah. (I Kings 18:4.) We know not by what tradition Josephus was guided in this statement, but nothing in the Scriptures connects the two incidents except the fact that the woman described her husband in much the same language as is used respecting Obadiah’s faithfulness to the Lord. He said of himself, “I thy servant fear the Lord from my youth:” [1 Kings 18:12b; 2 Kings 4:1] that is to say, he reverenced, worshipped and sought to serve the Lord and to live true to the Lord in all the conduct of life, and the widow gave just such an account of her deceased husband.

Elisha upon hearing the story took immediate steps for the widow’s relief, and inquired what she still had in her possession. The reply that she had nothing but olive oil shows clearly that this was a genuine case of distress—that the woman, loyal to principle, had not appealed for aid until it was absolutely necessary. Undoubtedly this had something to do with the case—with the miracle which was wrought for her relief. Had she asked while she still had the wherewith to pay the debt, we might doubt that her petition would have been responded to as it was. There is a lesson here for the Lord’s people: we should do with our might what our hands find to do, and having done all in our power and being in extremity should consider that the proper time to appeal to the Lord, either directly or through his servants and representatives. Human necessities seem to be the occasion for divine aid. It was so with our Lord’s miracles also, and we believe that this same rule still holds good.

The Apostle speaks of some whose prayers were not answered, saying, “Ye ask and receive not because ye ask amiss, that ye may consume it upon your desires.” (James 4:3.) Our hearts should be so full of appreciation, thankfulness and gratitude for blessings already received at the Lord’s hands, temporal and spiritual, that we would hesitate to ask more than his wisdom has seen fit to provide—hesitate to ask more than the bare necessities, “daily bread.” [Matt. 6:11] If, in the Lord’s providence, we are permitted to come into straits, into actual want, we should cry unto the Lord without stipulating what help or what kind or degree of assistance we should have. We must learn to trust the Lord’s wisdom as superior to our own, and if we were to be granted wealth or even competence it might not be the best thing for us. Our petition, therefore, to the Lord should be, Give what is best! And faith should firmly trust him, come what may.

This is in full accord with our Golden Text, “Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed.” [Psa. 37:3; In Tamil TCV Translation is better] Luxuries and dainties are not included in the promise, though these may be granted to us according to divine wisdom. We are not to set our hearts upon them nor to expect them, but, rather, to be content with such things as we have, and very thankful and specially zealous to do good—to use time, strength, energy and every blessing and opportunity in the service of the Lord and the household of faith, and in doing good to all men as we have opportunity. [Gal. 6:10]

A pot of olive oil would be an unusual thing in the home of a poor family of today amongst us, but it was different in Palestine, where oil was one of the indispensables, not only for light and for cooking, but frequently used also after the manner in which we use butter. The immense quantities of oil produced in Palestine in those days is well illustrated by the fact that King Solomon sent as a present to Hiram, king of Tyre, about 200,000 gallons every year during the period of the building of the Temple. (I Kings 5:11.) It was to the people of Palestine a household necessity and an article of ready sale.

Under the Prophet’s direction the widow sent her sons in every direction amongst her neighbors to borrow vessels that would hold oil, and was instructed to secure many of them. The fact that she was able to borrow from her neighbors implies a good reputation among them for honesty, for they must have known that she was poor. When the vessels had been gathered under the Prophet’s direction she and her two sons went into an inner room and shut the door and began pouring oil from her pot of oil into all those vessels, the sons assisting her; and the supply of oil miraculously increased until every vessel was full. The fact that there was sufficient oil to pay the debt and to leave a comfortable sum of money for her further aid, implies that the woman’s faith was great and the vessels she borrowed were indeed “not a few.” [2 Kings 4:3; Tamil Bible translations do not capture]

It is proper that we should notice the great difference between the miracles of Scripture and those of fiction, such as are recited in “Arabian Nights,” etc. The miracles of Scripture are not merely frolics and freaks but useful and full of meaning. Whether we take the miracles of our Lord and the apostles or this miracle of Elisha and others of Old Testament times, they had a reasonable and proper purpose and illustrate as well a great truth.

In the case under consideration we can see that the woman was helped and blessed by the processes of this miracle. Her faith in the Lord was called out by the extreme condition in which she found herself—in poverty and threatened with the loss of her sons. Her cry to the Prophet of the Lord was a cry to the Lord himself, and the answer through the Prophet was undoubtedly accepted as a direct answer from the Lord himself. Her faith was tested and developed by the Prophet’s requirement that she and her sons should cooperate in the borrowing of vessels. Again her faith and that of her sons was tested in respect to the pouring of the oil into the vessels beyond the closed door, without even the Prophet’s presence with them. The lesson so learned we may be sure was a great blessing both to the widow and her sons for the remainder of life, and it has been a blessing to many a widow and orphan since as they have remembered that the same God, who was able and willing to help the poor in olden times, is still willing to hear the cry of those who have confidence in him and entreat his favor in times of like distress.

The Lord uses olive oil in the Scriptures as a symbol of the holy Spirit, the source both of spiritual nourishment and enlightenment to his people. The anointing which we receive of him comes down from our Head and Master and Redeemer, our Lord Jesus. The pot of oil and the pouring out into all the vessels that could be secured remind us of the Lord’s testimony through the Prophet Joel that while in these days—during the Gospel age—the holy Spirit is poured out only upon the Lord’s servants and hand-maidens, only upon the specially favored ones, nevertheless by and by, during the Millennial age, his Spirit shall be poured out upon all flesh, every vessel fitted for its reception shall be filled with the Spirit to its full—the whole world shall be brought under the influence of the Spirit of God, the spirit of holiness, the spirit of righteousness, the spirit of Truth. And under the influence of that Spirit, and under the teachings of the great glorified Teacher and his earthly representatives, the ancient worthies [or Heroes of Faith who died before Christ’s death], a blessing of release shall come to the whole human family, releasing from the sin-and-death conditions which have prevailed during the six great thousand-year days of evil.

As we thus think of the Lord’s goodness promised to the world in general in his own due time, in the sweet by and by, and as we look back also and see his gracious care over those of ancient times who trusted him, what shall we say respecting ourselves of this Gospel age, who have much advantage every way over those of olden times as well as over those of the age to come, in that we have the special favor and blessing of the Lord in the knowledge of his gracious plan and an adoption into his family? Shall we not reckon that he who was careful in the past, who will delight in giving blessings in the future, is now ready and willing to pour out to each of us as his children blessings, specially spiritual, to the extent of our willingness and faith to receive? If while we were yet sinners God loved us so as to redeem us, much more now that we are forgiven and accepted into his family, and adopted and made joint-heirs with our Lord Jesus prospectively, may we not expect of the Lord continually, day by day, the blessings and favors which he assures us he is well pleased to bestow upon us. Surely faith can trust him, come what may. While the Lord is now pouring out of his Spirit upon his servants and handmaidens, it is for them to see that they are emptied vessels—empty that he may fill them—enlarged more and more that they may be more and more filled with the Spirit of God. The poet has beautifully said:—

“Pour forth the oil, pour boldly forth; it will not fail until
Thou failest vessels to provide, which it may freely fill.

“Dig channels for the streams of love, where they may broadly
run;
And love has overflowing streams, to fill them every one.

“But if at any time thou cease such channels to provide,
The very streams of love, for thee, will soon be parched and
dried.

“For we must share if we would keep that good thing from
above:
Failing to give, we cease to have—such is the law of
Love.

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Good subject.

[R1965 : page 85]

THE RICH MAN AND LAZARUS

—APRIL 26 [1896].—Luke 16:16-31.—

THIS parable has long been used as the special support of the horrible doctrine of “eternal torment.” If those who thus misuse it would but examine it afresh in the light of the below suggestions they would find it more in harmony with other Scriptures, more beautiful and more reasonable.

(1) It is a parable, without doubt; because to take it literally would make of it an absurdity. It simply puts the rich man into flames and torment because of his fine linen and purple and sumptuous living, and not because of any specified evil doings. It likewise puts the beggar into “Abraham’s bosom” simply because he was poor and sick, and not for any specified merit or righteousness. And if Abraham’s arms are only for the poor and sick he surely has them more than filled long ago; so that the poor and sick of the present time would have no more chance than the well clothed and well fed of getting into his bosom—if this were a statement of fact and not a parable.

(2) Since it is a parable, it must be understood and expounded as a parable, and not as a fact. In the parable of the wheat and the tares, wheat does not mean wheat but the children of God, and tares do not mean tares, but the children of the devil. The same is true of all other parables—sheep, goats, fish (good and bad), the pearl of great price, ten pieces of silver, etc., etc.: the thing said was never the thing meant. It would therefore be as incorrect to say that the rich man and the beggar of this parable were two men as to say that literal sheep and goats, and wheat and tares, were referred to in the other parables.

(3) Interpreting this parable on the lines of interpretation applicable to all parables, we should expect the rich man to represent some class of people, and the beggar to represent another class, and the fire and Abraham’s bosom to have equally symbolical meanings.

(4) We suggest the following as fitting all the conditions:—

The rich man represents the scribes and Pharisees (the elder son in the parable of the Prodigal Son) who enjoyed the good things of God’s favor and had much advantage every way over the Gentiles as well as over the publicans and sinners (the prodigal) of their own nation. The purple raiment represented the royalty promised to Israel, the fine linen represented their justification through the typical sacrifices.

The beggar who desired the crumbs from the table of the favored represents the sin-sick of Israel, and especially of the Gentiles, who were desirous of God’s favor. Some of these Gentile outcasts asked for and received from our Lord “crumbs from the children’s table.” [Similar Mark 7:28]

The death of both, beggar and rich man, at the same time, represented the change of dispensation which dated from the time that our Lord, just before his death, pronounced over Jerusalem the words, “Your house is left unto you desolate.” [Matt. 23:38]

The rich man in torment represents the trouble which has been upon the Jews throughout this Gospel age. The beggar in Abraham’s bosom represents how the former poor outcasts have been received into divine favor during this Gospel age, and are no longer strangers, but children of Abraham through faith in Christ.—Gal. 3:29.

For further particulars see OLD THEOLOGY TRACTS, Nos. 1 and 32.

The Golden Text chosen shows that those who selected the lesson had the common misunderstanding of this parable.

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[R1000 : page 5]

THE RICH MAN AND LAZARUS.

[A]This parable, recorded in Luke 16:19-31, is generally regarded as being the utterance of our Lord (though nothing is said of his having uttered it), and we so regard it.

The great difficulty with many is, that though they call it a parable, they reason on it, and draw conclusions from it, as though it were a literal statement and not a parable. To think of it as a literal statement involves quite a number of absurdities: for instance, that the rich man went to hell because he had enjoyed many earthly blessings and gave nothing but crumbs to Lazarus. Not a word is said about his wickedness. Again, Lazarus is blessed, not because he is a sincere child of God, full of faith and trust—not because he was good, but simply because he was poor and sick. If this be understood literally, the only logical lesson to be drawn from it is, that unless you are a poor beggar, full of sores, you will never enter into future bliss, and if now you wear any “fine linen” and “purple” [Luke 16:19] and have plenty to eat every day, you are sure to go to hades. Again, the place of bliss is “Abraham’s bosom,” and if the whole statement is literal, the bosom must be literal and would not hold very many of earth’s millions of sick and poor. But why consider the absurdities? All unprejudiced minds recognize it as a parable.

As a parable, how shall we understand it? We answer, that a parable is one thing said, another thing meant; we know this from some of the parables explained by Jesus: for instance, the parable of the “Wheat and Tares.” From his explanation we learn that when in that parable he said wheat, he meant “children of the kingdom;” when he said tares, he meant (to those who would understand the parable) “the children of the devil;” when he said reapers, angels were to be understood, etc. (See Matt. 13). So you will find it in every parable explained by our Lord; the thing said is never the thing meant; consequently in this parable “a rich man” means something else. Lazarus and Abraham’s bosom are not literal, but represent some class or condition. In attempting to expound a parable such as this, an explanation of which the Lord does not furnish us, modesty in expressing our opinion regarding it is certainly appropriate. We therefore offer the following explanation without any attempt to force our views upon the reader, except so far as his own truth-enlightened judgment may commend them, as in accord with God’s Word and plan. To our understanding the “rich man” represented the Jewish nation. At the time of the utterance of the parable, and for a long time previous, they had “fared sumptuously every day” [Luke 16:19]—being the especial recipients of God’s favors. As Paul says: “What advantage then hath the Jew? Much every way; chiefly, because to them was committed the oracles of God.”—(Law and Prophecy.) [Rom. 3:1-2] The promises to Abraham and David invested the people with royalty, as represented by the rich man’s “purple.” The ritual and (typical) sacrifices of the Law constituted them, in a typical sense, a holy nation—righteous—represented by the rich man’s “fine linen.”—Fine linen is a symbol of righteousness.—Rev. 19:8.

Lazarus represented the Gentiles—all nations of the world aside from the Israelites. These, at the time of the utterance of this parable, were entirely destitute of those blessings which Israel enjoyed; they lay at the gate of the rich man. No rich promises of royalty were theirs; not even typically were they cleansed; but in moral sickness, pollution, and sin they were companions of “dogs.” Dogs were regarded as detestable creatures in those days, and the typically clean Jew called the outsiders “heathen” and “dogs,” and would never eat with them, nor marry nor have any dealings with them.—John 4:9. As to the “eating the crumbs (of favor) which fell from the rich man’s table” [Luke 16:21] of bounties, Jesus’ words to the Syro-Phoenician woman give us a key. He said to this Gentile woman—”It is not meet (proper) to take the children’s (Israelites) bread and give it to the dogs” (Gentiles) [Matt. 15:26]; and she answered, “Truth, Lord, but the dogs eat of the crumbs that fall from their masters’ table.”—Matt. 15:27. Jesus healed her daughter, thus giving the desired crumb of favor. But there came a time when the typical righteousness ceased—when the promise of royalty ceased to be theirs [Jews], and the kingdom was taken from them to be given to a nation bringing forth the fruits thereof.—Matt. 21:43. The rich man died to all these special advantages and soon he (the Jewish nation) found himself in “gehenna fire” [Luke 16:23]—a cast-off condition, in trouble, tribulation and affliction, in which they have suffered from that day to this.

Lazarus also died: the condition of the Gentiles underwent a change, and from the Gentiles many were carried by the angels (messengers, apostles, etc.) to Abraham’s bosom. Abraham is represented as the father of the faithful, and receives to his bosom all the children of faith, who thus are recognized as the heirs to all the promises made to Abraham. For the children of the flesh, these are not the children of God, but the “children of the promise are counted for the seed” (children of Abraham) [Rom. 9:8] “which seed is Christ,”—and “if ye be Christ’s then are ye (believers) Abraham’s seed (children) and heirs according to the (Abrahamic) promise.”—Gal. 3:29. Yes, the condition of things then existing terminated by death—at the death of Jesus—”for if one died for all, then were all dead.” [2 Cor. 5:14b] There the Jew was cast off and has since been shown “no favor,” and the poor Gentiles who before had been “aliens from the commonwealth (the promises) of Israel and without God and having no hope in the world,” [Eph. 2:12] were then “made nigh by the blood of Christ” and “reconciled to God.”—Eph. 2:13. If the two tribes living in Judea (Judah and Benjamin) were represented by one rich man, would it not be in harmony to suppose that the five brethren represented the remaining ten tribes, who had “Moses and the Prophets” [Luke 16:29] as their instructors? The question relative to them was doubtless introduced to show that all special favor of God ceased to the ten tribes, as well as to the two directly addressed. It seems to us evident, that Israel only was meant, for none other nation than Israel had “Moses and the prophets” as instructors.

[B]In a word, this parable seems to teach precisely what Paul explained in Rom. 11:19-31, how that because of unbelief, the natural branches were broken off, and the wild branches grafted into the Abrahamic promises. In the parable, Jesus leaves them in trouble, and does not refer to their final restoration to favor, doubtless because it was not pertinent to the feature of the subject treated; but Paul assures us, that when the fullness of the Gentiles—the Bride—be come in, “they (the Israelites) shall obtain mercy through your (the Church’s) mercy.” [Rom. 11:31] He assures us that this is God’s covenant with fleshly Israel (who lost the higher—spiritual—promises, but are still the possessors of certain earthly promises), to become the chief nation of earth, etc. In proof of this statement, he quotes the Prophets, saying: “The deliverer shall come out of Zion, (the glorified church,) and shall turn away ungodliness from Jacob,” (the fleshly seed). [Rom. 11:26] “As concerning the Gospel, (high calling) they are enemies, (cast off) for your sakes: but as touching the election, they are beloved for the fathers’ sakes.” [Rom. 11:28] “For God hath concluded them all in unbelief, that he might have mercy upon all. O the depths of the riches both of the wisdom and knowledge of God!”—Rom. 11:30-32.

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Good subject.

• This parable, recorded in Luke 16:19-31, is generally regarded as being the utterance of our Lord (though nothing is said of his having uttered it), and we so regard it – The context of the verse could possibly be spoken of our Lord.
• In a word, this parable seems to teach precisely what Paul explained in Rom. 11:19-31, how that because of unbelief, the natural branches were broken off, and the wild branches grafted into the Abrahamic promises – It is pertinent to note that in the context of the verse, Paul is speaking about the predestined, called Jews only and not referring to all the Jewish nation as a whole.

[R271 : page 105]

PART VI.

—————

THE PLAN OF THE AGES – EXPLANATION OF THE CHART

[FOOD FOR THINKING CHRISTIANS, 1881.]

[Courtesy: Chicago Bible Students’ website, https://chicagobible.org/product/the-divine-plan-of-the-ages-chart/]

KEY.—K, the plane of Glory; L, the plane of Perfect Spiritual Being; M, the plane of those Begotten of the Spirit; N, the plane of Human Perfection; P, the plane of Typical Perfection; R, the plane of Depravity and Sin. a, Adam; b, the World; c, Abraham; d, the World; e, Israel; f, a Time of Trouble; g, Jesus; h,i,k,l, Christ Jesus; n, the “Little Flock;” m, the “Great Company;” p, Justified Persons; q, Hypocrites; r, Christ; s, the “Little Flock;” t, the “Great Company;” t,u,v, “Babylon” Falling; S, the “Day of the Lord” Trouble; w,x, Christ and Bride Enthroned; y, the “Great Company” before the Throne; z, Israel Restored; W, the World; T, the “Gate;” U, the “Brazen Altar;” V, the “Laver;” X, the “Golden (Incense) Altar.”

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In the chart illustrative of this topic, we have sought to aid the mind through the eye, to understand something of the progressive character of God’s plan; also, the progressive steps which must be taken by all who ever attain to the divine nature.

First, we have an outline of the various dispensations, A,B,C. The first (A) lasting from man’s creation to the flood; the second (B) from the flood to the commencement of the Millennial reign at [or rather after] the second advent; and the third, or “Dispensation of the fullness of times,” [Eph. 1:10; In Tamil Eph. 1:9] (C) lasting from the beginning of Christ’s reign for untold ages—”ages to come.”—Eph. 2:7. [In Tamil Eph. 2:6]

These three great dispensations are frequently referred to in Scripture: A being called “the world that then was;” [2 Pet. 3:6] B is called by Jesus “this world;” [John 8:23b] by Paul “the present evil world;” [Gal. 1:4] by Peter “the world that now is.” [2 Pet. 3:7] C is called “the world to come, wherein dwelleth righteousness,” [2 Pet. 3:13] thus contrasting it with the present evil time. Now evil rules and the righteous suffer, while in the world to come the rule is to be reversed; righteousness will rule and evil-doers will suffer, and finally all evil be destroyed, so that every knee shall bow and every tongue confess to the glory of God.

Secondly, we find that the two last of these dispensations (B and C) are composed of various ages—each of which as a successive step leads upward and onward in God’s plan. Age D was the one during which God’s plan was represented and typified by such patriarchs as Abraham, Isaac and Jacob, etc.

Age E is the Jewish age, or the period from the death of Jacob, during which all of his posterity are treated of God, as his especial charge—his favored people. To these he showed special favors and declared—“You only have I known (recognized with favor) of all the families of the earth.”—Amos 3:2. These as a nation were typical of the Gospel Church—the “holy nation—the peculiar people.” [1 Pet. 2:9] The promises, etc., made to them were typical of “better promises” [Heb. 8:6] made to us. [A]Their journey through the wilderness to the land of promise (Canaan) was typical of our journey through the wilderness of sin to the heavenly Canaan. Their sacrifices justified them typically and not really, “for the blood of bulls and goats…can never take away sin.” [Heb. 10:4] But in the Gospel age (F) we have the “better sacrifices,” [Heb. 9:23] which do make atonement for the sins of the whole world. We have the “royal priesthood,” [1 Pet. 2;9] of which Jesus is the chief, or “head,” composed of all those who offer themselves to God “living sacrifices,” [Rom. 12:1] holy and acceptable, through Jesus Christ. In the Gospel age we find all the realities of which the Jewish age and its services and ordinances were but a shadow—the Law being “a shadow of good things to come.”—Heb. 10:1. Theirs was all typical, ours is all real.

The Gospel age (F) is the period during which the body of Christ is called out of the world, is shown the crown of life and the exceeding great and precious promises whereby (by obedience to the promises and high calling) they may become partakers of the divine nature.—2 Pet. 1:4. Evil is still permitted to reign over or rule the world, in order that by contact with it, these may be tried to see whether they be willing to give up the human—a living sacrifice—being made conformable to Jesus’ death, that they may be also in his likeness in the (First) resurrection. G is the Millennial age (one thousand years,) during which Christ Jesus shall reign and rule and thereby bless all the families of the earth, accomplishing the “restitution of all things spoken by the mouth of all the holy prophets.”—Acts 3:19-21. With this age sin and misery and death shall be forever blotted out, for “he must reign until he hath put all enemies under his feet….The last enemy that shall be destroyed is death”—the Adamic death. [1 Cor. 15:25-26] During this reign and associated in it with Jesus, will be the church called the Bride—his body—”To him that overcometh will I grant to sit with me in my throne even as I overcame and am set down (during the Gospel age) with my Father in his throne.” [Rev. 3:21] Blessed privilege to be thus intimately associated with our Lord in the great work of blessing all men—as “kings and priests unto God.” [Rev. 1:6] H shows “ages to come;” [Eph. 2:7; In Tamil Eph. 2:6] ages of perfection, blessedness and happiness for all, but regarding the work of which Scripture is silent.

The “HARVEST” at the end of the Jewish age was a period of forty years, lasting from the beginning of Jesus’ ministry, when he was anointed of God by the Spirit (Acts 10:37,) [Acts 10:37,38] [B]and began his ministry (A.D. 30,) [or rather A.D. 29] until the destruction of Jerusalem (A.D. 70.) In this harvest the Jewish age ended and the Gospel age began. There was a lapping of the ages, as you will note, by careful examination of the diagram.

The Jewish age ended in a measure when, at the end of Jesus’ three and one-half years’ ministry, he gave them up, saying: “Your house is left unto you desolate.”—Matt. 23:38. [C]Yet, there was favor shown them for three and one-half years after this by the confining to them of the Gospel call, in harmony with the prophet’s declaration (Dan. 9:24-27,) regarding seventy weeks (of years) of favor toward them; [D]and “in the midst of the (seventieth) week,” Messiah should be cut off (die), but not for himself (“Christ died for our sins:”) [1 Cor. 15:3] and thus did he cause the sacrifice and oblation to cease in the midst of the week—three and one-half years before the expiration of the seventy covenant weeks. When the true sacrifice had been made, of course, the typical ones would no longer be recognized by Jehovah.

[E]There was then a more complete sense in which that Jewish age ended with the end of the seventieth week or three and one-half years after the cross—(after which the Gospel was preached to the Gentiles also—beginning with Cornelius.)—See Acts 10:45. [In Tamil Acts 10:46] This ended their age so far as the Jewish church was concerned; but their national existence terminated in the great time of trouble which soon followed, resulting in the destruction of their city and nation.

In that “harvest” the Gospel age had it beginning also: this age is designed for the development and trial of “the Christ of God” [Luke 9:20]—head (Jesus) and body (the church.) It is the Spirit dispensation, hence, it is proper to say that the Gospel age began with the anointing of Jesus (our head) “by the Holy Ghost, with power,” (Acts 10:38; Luke 3:22; 4:1,18,) at the time of his baptism; while in another sense we might say that it commenced at Pentecost, three and one-half years later, when the Spirit came upon his body, which is the church.

A “HARVEST” will constitute the closing period of the Gospel age, [F]during which there will again be a lapping of ages—the Gospel age ending and the Restitution or Millennial age beginning. This age closes by stages, as did its pattern or “shadow”—the Jewish age. As there, the first seven years of the harvest were devoted in an especial sense to a work in and for the Jewish church and were years of favor; [G]so here we find a similar seven years marked as having the same meaning and bearing upon the Gospel church, to be followed by a period of trouble (judgments—seven last plagues, etc., called “fire,”) upon the nations of the world as a punishment for wickedness, and as a preparation for the reign of righteousness; of which more again.

THE PATH TO GLORY.

K,L,M,N,P,R, each represent different planes. N is the plane of perfect human nature (sinless, undefiled.) Adam was on this plane before he sinned; from the moment of disobedience he fell to the depraved or sinful plane, R. The world has been on that same plane since—fallen far below perfection of manhood. P represents the plane of typical justification, reckoned as effected by sacrifices of the “Law;” but it was not actual perfection, [H]for “the Law made nothing perfect.” [Heb. 7:19]

N is not only the plane of human perfection, as represented by the perfect man, Adam, but it is the plane occupied by all justified persons. “Christ died for our sins according to the Scripture,” [1 Cor. 15:3b] and in consequence every believer in Christ—all who accept of his perfect and finished work as their justifier, are, because of their faith, reckoned of God, justified or perfect men—as though they had never been sinners. In God’s sight then, all believers in Christ’s sacrifice are on the N plane, viz., human perfection. This is the only standpoint from which man may approach God, or have any communion with him. [I]All on this plane (N) God calls sons (human sons—Adam before sin was thus a son, Luke 3:38.)

During this Gospel age God has made an offer to the justified human beings, telling them that on certain conditions they may cease to be earthly, human beings and become heavenly spiritual beings—like unto the angels—like unto Christ’s glorious body. Some believers—justified persons—are satisfied with what joy and peace they have, through believing in the forgiveness of their sins, and heed not the voice which calls them to come up higher; others moved by the love of God, as shown in their ransom from sin, say, “Lord what wilt thou have me to do?” [Acts 9:6] To such the Lord answers through Paul:—”I beseech you brethren, by the mercies of God, that ye present your bodies a living sacrifice; holy, acceptable to God, your reasonable service.”—Rom. 12:1. Paul, what do you mean by our giving ourselves living sacrifices? I mean that you shall consecrate and give every power, which you possess, to God’s service, that henceforth you shall live not for self, nor for friends, nor family, nor for the world, nor for anything, but for and in the service of him, who bought you with his own precious blood.

But Paul, surely God would not accept of blemished or imperfect sacrifices, and since we all became sinners through Adam, we cannot surely be sacrifices, can we? Yes, beloved, it is because you are holy that you are acceptable sacrifices, and you are holy and free from sin, because God has justified you from all sin freely through Christ’s death.

As many as obey the call of Paul, rejoicing to be accounted worthy to suffer reproach for the name of Christ—those who look not at the things that are seen, but at the things that are not seen—at the “crown of life,” [Jas. 1:12] at “the glory that shall be revealed in us,” [Rom. 8:18] at “the prize of our high calling—in Christ Jesus” [Phil. 3:14]—these consecrate themselves wholly to God and are from that moment no longer reckoned men; but, as having been begotten of the Holy Ghost through the word of truth [not reckoned, but actually begotten]—no longer human, but henceforth spiritual children; they are now one step nearer the prize than when they first believed. But their spiritual being is yet imperfect; they are begotten, but not yet born of the spirit. They are embryo spiritual children on plane M—the plane of spiritual begetting. Because begotten of the spirit, therefore they are no longer reckoned human, but [actually] spiritual; for the human nature once theirs—once justified, they have now given up, or reckoned dead—a living sacrifice, holy, acceptable and accepted of God. They are now new creatures in Christ Jesus, old things (human hopes, and will and all) are passed away and all things are become new [2 Cor. 5:17], for “ye are not in the flesh but in the spirit, if so be that the spirit of God dwell in you.”—Rom. 8:9. If you have been begotten of it, “ye are dead and your life is hid with Christ in God.” [Col. 3:3]

Plane L represents perfect spiritual being; but before plane L is reached, the conditions of your covenant must be carried out. It is one thing to covenant with God that you will be dead to all human things, and a further thing to perform that covenant throughout your earthly career,—keep your body under (dead) [1 Cor. 9:27]; keep your own will out of sight, and perform only the Lord’s will. The entrance upon plane L is called birth, or a full entrance into life as a spiritual being—like unto Christ’s glorious body, and like unto the angels. We cannot enter on that plane until the entire church is gathered in from the world—when “the dead in Christ shall rise first,” [1 Thess. 4:16b] (this corruption must put on incorruption—immortality.) Then we, which are alive and remain, (not having entered the tomb) shall be changed in a moment—made perfect spiritual beings like unto Christ’s glorious body (for “this mortal must put on immortality.”) [1 Cor. 15:53] Then, that which is perfect being come, that which is in part (the begotten condition with the various hindrances of the flesh, to which we are now subject) shall be done away.

But there is a still further step to be taken beyond a perfection of spiritual being—viz., to “the glory that shall follow” [1 Pet. 1:11]—plane K. We do not refer to a glory of person, but to a glory of power or office. The reaching of plane L brings us to a full personal glory, i.e., to be glorious beings like unto Christ’s glorious body. But after we are thus perfected, and made entirely like our Lord and head, we are to be associated with him in the glory of power and office—to sit with him in his throne, even as he after his being perfected at his resurrection, a glorious being, was exalted to the right hand of the majesty (glory) on high: so we shall enter in everlasting glory—plane K.

Now notice carefully the chart, while we look at illustrations on the path to glory. (A pyramid is a perfect figure or shape, hence we use it to represent perfect beings, in the chart.)

(a) represents Adam; he was a perfect being and hence a pyramid. Notice that he is on plane N, which shows that Adam was a perfect man (before he sinned).

Below him (b) is an imperfect or topless pyramid, it represents the world of mankind, which sin had degraded; notice the plane on which it stands—R, the “Depraved Plane.”

(c) represents Abraham (whom we use as an illustration of several other persons.) Abraham was a member of the depraved human family, and should be on plane R; but Paul tells us that Abraham was justified by faith, that is, he was reckoned of God a (sinless) perfect man, because of his faith. This, in God’s estimation, lifted him up above the world of depraved sinful men to plane N: and though actually still imperfect, he was received into the favor that Adam had lost, viz., communion with God as a “friend.”—James 2:23. [J]All on the perfect (sinless) plane (N) are friends of God, and he friend of theirs; but sinners (plane R) are at enmity against God—“enemies through wicked works.” [Col. 1:21]

(d) represents the world of mankind after the flood still on plane R—still at enmity, where they continue until the Gospel church is selected and the Millennial age begins.

(e) represents “Israel after the flesh” [1 Cor. 10:18] during the Jewish age, when the typical sacrifices of bulls and goats cleansed them, not really, but typically; “for the Law made nothing perfect.”—Heb. 7:19. Because they were typically justified, but not actually so, we put them on plane P. The plane of typical justification, which lasted from Mount Sinai until Jesus made an end of the Law, nailing it to his cross. There ended the typical justification by the institution of the “better sacrifices” [Heb. 9:23] than the Jewish types, which actually “take away the sin of the world,” [John 1:29] and “make the comers thereunto perfect.” [Heb. 10:1]

(f) represents the (fire) trial through which fleshly Israel went when Jesus was present, sifting them and taking out of their nominal church [or rather nominal system] the wheat or “Israelites indeed, in whom was no guile,” [John 1:47] and especially after the separation of the wheat when he “burned up the chaff (refuse part of that church and nation) with unquenchable fire,” (a time of trouble, etc., which they were powerless to avert.)—See Luke 3:17; also, 21:22; and 1 Thess. 2:16.

(g) represents Jesus (at thirty years of age) a perfect man, he having left the glory of the spiritual condition and become a man in order that he (by the grace of God) should taste death for every man. God’s law requires an eye for an eye, a tooth for a tooth, and a life for a life; it was necessary that a man should die for mankind or the penalty (man’s death) would not be paid: hence the death of an angel would no more pay the penalty and release man, than the death of “bulls and goats, which can never take away sin.” [Heb. 10:4] Therefore, the first-begotten of God became a man, that he might give that which would redeem mankind. He must have been a perfect or sinless man, else he could do no more than any member of the fallen race to pay the price. He was “holy, harmless, undefiled, and separate from sinners.” [Heb. 7:26] He took the same form or likeness which the sinners had—”the likeness of sinful flesh” [Rom. 8:3]—the human.

Being found in fashion as a (perfect) man, he humbled himself and became obedient unto death. He presented himself to God at baptism—”Lo I come in the volume of the book it is written of me, to do thy will, O God.” [Heb. 10:7] When he thus presented himself—consecrated his (human) being, his offering was holy (pure) and acceptable with God, who showed his acceptance by filling him with his spirit and power—when the Holy Ghost came upon him, thus anointing him, thus he became the “Christ.” [The word Christ meaning anointed.]

This filling with the spirit was the begetting to a higher form of being, which he should receive when he had fully accomplished the offering—sacrifice of the human nature. This was a step up from human conditions, and is shown by pyramid h, on the spirit-begotten plane, M. On this plane (M) Jesus spent three and a-half years of his life—until it ended on the cross. Then, after being three days dead, he was raised to life—quickened of the spirit to the perfection of spiritual being, (i plane L) for now he was born of the spirit—”The first-born from the dead.” [Col. 1:18] “That which is born of the spirit, is spirit;” [John 3:6] Jesus, therefore, at and after his resurrection, was a spirit—a spiritual being, and no longer a human being in any sense.

True, after his resurrection he had power to, and did appear, as a man, in order that he might teach his disciples, and prove to them that he was no longer dead; but he was not a man, and no longer was controlled by human conditions, but could go and come as the wind (even when the doors were shut) and none could tell whence he came nor whither he went,—“so is every one that is born of the spirit.”—John 3:8. [Compare John 20:19,26]

From the moment of consecration (baptism) the human had been reckoned dead—and there the new nature began [not reckoned by actually began] (begotten) plane, M,) which was completed at the resurrection, when he reached the perfect spiritual plane, L—raised a spiritual body.

Forty days after his resurrection Jesus ascended to the majesty on high—the glory plane, K, (see pyramid k.) During the Gospel age he has been in glory, l, “set down with the Father on his throne,” [Rev. 3:21] and during this time he has been the head over his church on earth,—her director and guide. During all this Gospel age the church is in process of development, discipline and trial to the intent, that in the end, or harvest of the Gospel age, she may become his bride and joint-heir. Hence she has fellowship in his sufferings, that she may be also glorified together with him, (plane K,) when the proper time shall come.

The steps of the church to glory are the same as those of her leader and Lord, Jesus (he hath set us an example that we should walk in his footsteps, [1 Pet. 2:21]) except that she starts for glory from a lower plane. Jesus, we have seen, came to the plane of human perfection, N, while all of the Adamic race are on a lower plane, R,—the plane of sin and enmity against God. The first thing then, for us to do is, to be justified, or get upon plane N. How is this accomplished—is it by good works? No, sinners can do no good works; we could not commend ourselves to God, so God commended “his love toward us (sinners, on the depraved plane, R,) in that while we were yet sinners, Christ died for us.” [Rom. 5:8] Then the condition, upon which we come to the justified or perfect human plane, is that Christ died for our sins, redeemed us and lifted us up to the perfect plane. But, have we nothing to do with the matter? Nothing whatever, except to believe it. “We are justified (lifted to plane N) by faith.” And “being justified by faith, we have peace with God,” (Rom. 5:1) and are no longer enemies, but justified human sons, [or rather human friends, since they are not actually perfect] on the same plane as Adam and Jesus, except that they were actually perfect, while we are reckoned so, of God, and know it, because God’s word tells us so; “ye are justified freely from all things.” [Rom. 3:24] We stand in God’s sight absolutely spotless, because Jesus’ robe of righteousness cover all our imperfections.

But remember that while justification is a blessed thing, it does not change your nature—you are still a human being, and unless you proceed you will never be a spiritual being—never be anything but a human being. You are saved from the wretched state of sin and alienation from God, and, instead of being a human sinner, you are a human son [or friend], and now because you are a son, [K]God speaks to you as such, saying, “My son, give me thy heart:” [Prov. 23:26a] that is, give yourself, all your earthly powers, will, talents—your all to me (as Jesus hath set us an example) and I will make you a son on a higher plane than the human; I will make you a spiritual being (i.e. a being with a spiritual body) like the risen Jesus—”the express image of the Father’s person.” [Heb. 1:3a] If you will give up all of the earthly and consecrate it entirely to me and use it up in my service, I will give you a higher nature than the rest of your race—I will make you “partakers of the divine nature” [2 Pet. 1:4]—make you “heirs of God and joint-heirs with Christ; if so be that you suffer with him, that you may be also glorified together.”—Rom. 8:17.

Do you value this prize set before us in the Gospel? Then lay aside every weight and run with patience the race, that you may win it. Works were not called for in lifting you out of sin. No, Jesus did all the works that could be done to that end, and lifted you by faith to plane N. But now, if you would go further, you cannot go without works: true, you must not lose your faith, else you will lose your justification; but being justified you are able (through the grace given unto you by your begetting of the Spirit) to have works, to bring forth fruit; and God demands it. He demands that you shall show your appreciation of the grand prize by giving all that you have and are for it, not to men, but to God—a sacrifice holy and acceptable to him—your reasonable service. When you present all these things, say: Lord, how would you have me deliver these things to you? Examine the Word for God’s answer and you will probably hear his voice instructing you to deliver your all to him as Jesus and as Paul did, viz., by “doing good unto all men as you have opportunity, especially to the household of faith.” [Gal. 6:10] Serving them with spiritual or natural food, clothing them in Christ’s righteousness or with earthly raiment, as you may have ability or they have necessity. Having consecrated all, you are begotten of the spirit—you have reached plane M, and now, through the power given unto you, if you will use it, you will be able to do all of your Covenant and to come off conquerors, and more than conquerors through (the power or spirit of) him who loved us and bought us with his own precious blood. Thus walking in the footsteps of Jesus—

[L]”Ne’er think the victory won,
Nor once at ease sit down;
Thine arduous work will not be done
Till thou hast gained thy crown.”

The crown will be won when you, like Paul, “have fought a good fight and finished the course.” [2 Tim. 4:7] You may not get the prize as soon as the race is finished and won, but may wait perhaps, as Paul did, until the entire body of Christ is complete, as he said: There is laid up for me a crown of righteousness which the Lord, the righteous Judge, shall give me at that day: (the day of the Lord—) and not to me only, but unto all those also who love his appearing.—2 Tim. 4:8. (We hope and believe that we shall not be obliged to wait in death as did Paul, but that we are living in the days of the completion of the church, which is the body of Christ, and shall be among those who shall not sleep in death, but be changed in a moment as Paul says: “Behold, I show you a mystery—we shall not all sleep, but we shall all be changed.”—1 Cor. 15:51.)

Those of this class who sleep (a little flock) accounted worthy of THE resurrection (first) shall be raised spiritual bodies (vs. 44) [1 Cor. 15:44]—plane L. And we (of the same class—overcomers) who are alive and remain—shall be changed—to the same plane of being [L] viz., spiritual: like unto Christ’s glorious body. No longer weak, earthly, mortal, corruptible beings, we shall then be fully born of the spirit; heavenly, spiritual, incorruptible, immortal beings. “That which is born of the spirit is spirit.” [John 3:6]—”I shall be satisfied when I awake in thy likeness.” [Psa. 17:15]

We know not how long it will be after our perfecting as spiritual beings (plane L) before we shall be glorified (plane K) with him: united with him in power. This uniting we understand to be the “marriage of the Lamb” [Rev. 19:7] to his Bride, when she shall thus—enter into the joys of her Lord.

Look again at the chart—n, m, p, q, represent the nominal church as a whole, all claiming to be the body of Christ. n and m are both on the spiritual begotten plane—M. Both of these companies have existed throughout the Gospel age; both have covenanted with God to become living sacrifices; both have been “accepted in the beloved” [Eph. 1:6; In Tamil Eph. 1:5] and begotten of the spirit as new creatures; but the difference is this: n represents the company who are fulfilling their covenant and are dead with Christ to earthly will, and aims, and all. They will be the overcomers—the Bride—the Body who will sit with Jesus in his throne, in glory—plane K, when the Gospel age is ended. These are a “little flock” to whom it is the Father’s good pleasure to give the kingdom.—Luke 12:32. m represents the larger company of the spirit-begotten children; they have covenanted, but, alas! they shrink back from the performance of it—they shrink from the death of the human will, etc.; but God still loves them and therefore will bring them by the way of trouble and adversity—(ultimately resulting in the destruction of the human will)—to plane L—the perfect, spiritual plane. But they have lost the right to plane K—the throne of glory—because they were not overcomers. Notice that in the case of both of these companies, the earthly nature must be destroyed; but in the case of the “great company,” [or rather great multitude] m, it is taken from them, while in the case of the “little flock” it is, as it was, with Jesus, the example—a willing sacrifice. Oh, if we prize our Father’s approval, if we desire our Lord’s smile, if we desire to be members of his body—his Bride—and to sit on his throne, we must fulfill our covenant of sacrifice! I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice—holy, acceptable unto God, your reasonable service. [Rom. 12:1]

p represents the majority of the nominal church. You will notice that they are not on plane M, but on plane N; they are justified, but not sanctified (not entirely consecrated to God,) not begotten, therefore, as spiritual beings at all. They are higher than the world, because they accept of Jesus as their ransom from sin, but they have not come high enough to be a part of the real church—the spiritual family, and unless they progress and sacrifice the human, they will never be anything but human, and in the resurrection they will be in the likeness of the earthly man, Adam, whereas those who sacrifice the human, will be in the likeness of the Lord—like unto Christ’s glorious body. q represents a class connected with the nominal church who never did believe in Jesus as the sacrifice for their sins and who consequently are not justified—not on plane N. They are “wolves in sheep’s clothing” [Matt. 7:15]—they are in no sense a part of the church—they belong to plane R, are part of the world and are out of place in, and a great injury to, the church.

Thus, in a mixed condition, the church has existed throughout the Gospel age: as our Lord had foretold—the kingdom of heaven (church) is like unto wheat and tares in a field (the world)—”Let both grow together until the harvest. In the time of harvest I will say unto the reapers (the angels,) gather together the tares and bind them in bundles to burn (destroy) them, but gather the wheat into my barn. [Matt. 13:30; In Tamil Matt. 13:29-30]—Matt. 13:38,41,49.

These words of our Lord show us that while he purposed that both should grow together during the age, he also purposed that there should come a time of separating between these different elements. This division comes in the end of the age, for “the harvest is the end of the age.”—Vs. 39. [Matt. 13;39]

During the Gospel age the seed has been growing and tares (counterfeits) also—”the good seed is the children of the kingdom” [Matt. 13:38a]—the spiritual children—classes n and m—while “the tares are the children of the wicked one” [Matt. 13:38b]—all of class q, and many (if not all) of class p—for no man can serve two masters [Matt. 6:24]—and “his servants you are to whom you render service.” [Rom. 6:16] As class p does not consecrate its service to the Lord, doubtless it gives much of its time and talent really in opposition to God, and hence in the service of the enemy. Now notice on the chart the “harvest,” or end of the Gospel age; [M]notice the two parts into which it is divided—seven years and thirty-three years, the exact parallel of the Jewish age and harvest. This “harvest,” like the Jewish one, is to be a time of trial and sifting, first upon the church, and afterward a time of wrath or pouring out of the “seven last plagues” [Rev. 15:1] upon the world, and such of the church as are not separated as wheat during the first seven years. The Jewish harvest is the “shadow” or pattern on the fleshly plane, of all that the Gospel church enjoys on the spiritual plane. (The two cherubim which were types, also teach this equality and likeness of the two ages. They were “of equal size and of equal measure.”)

The thing which tried (fleshly) Israel was the “stone of stumbling and rock of offence” [1 Pet. 2:8]—Jesus was present as the Lord of their harvest, (the disciples being reapers under his direction.) The truth as to his presence was the sickle, and it separated the “Israelites indeed in whom was no guile” [Similar John 1:47] from the nominal Jewish church, (and the true wheat there were but a fragment compared to the professors.) So, also, in the harvest of this age; Jesus comes a second time, not again a fleshly being, (not again to sacrifice,) but a spiritual body, to “take to himself his great power and reign” [Similar Rev. 11:17]—blessing thereby all the families of the earth. (As already shown, spiritual bodies are invisible to humanity unless a miracle be performed.)

The second advent of Jesus, leaving the plane of glory, K, and coming to the unglorified spiritual plane, L, is shown by figure r. As has been stated heretofore, we believe that the prophets, etc.,*{*The Chronology, time proofs, etc., can be had in a book entitled “Millennial Day Dawn,” soon to be published from this office.} teach that we are now in the “harvest” of this age; that our Lord has come, and the work of harvest, or separating wheat from tares, has been progressing since A.D. 1874. The first work of the Lord in this harvest will be to separate the true from the false, and the truly consecrated children from the unconsecrated ones. This work we believe is now going on.

The nominal church, because of her mixed condition, the Lord calls confusion, or “Babylon;” and during this harvest he purposes ripening, separating, and perfecting the different classes in the church—wheat will be separated from tares, and ripe wheat from unripe, etc. Class n are a “first-fruits,” of the wheat, and, after being separated in the spirit of their minds, will in his due time become his Bride and be caught away to be forever with her Lord—and like him. The separating of the little flock from Babylon is shown by figure s. She will ultimately become one with Jesus and bear his name and share his glory. The glorified Christ, head and body, is shown by figure w. Figures t,u, and v represent the “Babylon”—nominal church falling—going to pieces during “the time of trouble,” [Dan. 12:1] or “day of the Lord.” [1 Thess. 5:2] Though this may seem to be a dreadful thing, yet it may be shown to be of great advantage to all the true wheat. Babylon falls because she is not what she claims to be. “Babylon is fallen, is fallen, and become the habitation of devils, and the hold of every foul spirit and a cage of every unclean and hateful bird.”—Rev. 18:2. The church nominal contains many, many hypocrites, who have associated themselves with her because of her honorable standing in the eyes of the world, who, by their conduct, etc., are gradually making Babylon a stench in the nostrils of the world. The Lord always knew of them, but let them alone until the harvest, and now will “gather out of his kingdom (church) all things that offend and them which do iniquity, and cast them into a furnace of fire (trouble)….Then shall the righteous shine forth as the sun in the kingdom of their Father.” Matt. 13:41. [Matt. 13:41-43] The trouble coming upon the church will, we believe, be occasioned by the overspreading of Infidelity and Spiritualism, both of which will be trials, because the church holds so many doctrines contrary to God’s Word. And every one who has built his faith upon Christ with anything else than the truths of the Word—gold, silver, precious stones, will find himself sorely beset during this time of wrath (fire); for all errors of men—wood, hay, stubble—will be consumed. s, represents those who built with truth—gold, etc., and consequently were separated from Babylon. t, represents the “great company,” [or great multitude] on the plane M—begotten of the spirit—wheat not fully ripened at the time of the gathering of the first-fruits (s.) They built upon the rock, Christ Jesus, but with wood, etc., of human creeds and isms. Such shall suffer loss (in this fire,) but himself shall be saved (so as by fire.)—1 Cor. 3:10-15. They lose the prize of the throne; but, as already shown, themselves shall be saved and reach the full birth of the spirit, become spiritual beings—plane L. (Several Scriptures seem to teach that this company will not reach perfection on the spiritual plane L, until the “harvest”—and its trouble are over; while the little flock, s, are evidently changed before the “seven last plagues” [Rev. 15:1] are poured out, as they have some work to do in connection with their execution.) To return to the “great company,” t: they were the Lord’s, but they were so overcharged with the affairs of this life, the world and a worldly church, that, while the Bride was being separated from Babylon, their ears were dull of hearing; they came not out when the cry was made: The harvest is come—“Babylon is fallen… come out of her my people that ye be not partakers of her sins, and receive not of her plagues.”—Rev. 18:2-4; (vs. 21) [Rev. 18:21] And she shall be cast as a great millstone into the sea—(the world on plane R.) A view of this company (t) during the trouble, after the Bride company (s) has been taken and the “marriage of the Lamb is come,” [Rev. 19:7] is furnished us in Rev. 19:2,5-7. It is after “Babylon” has fallen to pieces, and they are liberated from her chains and influences, and come to realize that tares and earthly organization never were God’s church; but, that he always had in view the true members of Jesus’ body—”whose names are written in heaven.” (Vs. 5) [Rev. 19:5], “A voice came out of the throne (w) saying: Praise our God all ye his servants and ye that fear him, both small and great;” then the answer of the “great company,” t (after Babylon, the harlot church—church and world united, an improper union, called harlotry—has been judged, see vs. 2 [Rev. 19:2]), saying, “Alleluia, for the Lord God omnipotent reigneth (they recognize the reign as commenced—by the overthrow of ‘Babylon the great’) let us be glad and rejoice and give honor to him, for the marriage of the Lamb is come, (Greek past tense—is accomplished) and his wife hath made herself ready.” [Rev. 19:6,7] They will, no doubt, be greatly dismayed to realize that the Bride has been completed and united to the Lord, and that they, because blinded and overcharged, have lost that great prize; but seemingly (the beauty of God’s plan, which they now begin to discern as one of love, both for them and for all the world of mankind, quite overcomes their grief, and they shout, Alleluia!—the glorious reign of righteousness is begun.)

Then, too, note the abundant provision of the Lord: the message is sent to them—though you are not of the Bride, you may be present at the great celebration—”Blessed is he that is called to the marriage supper of the Lamb,” (vs. 9.) [Rev. 19:9] This company is called to make use of the Lord’s chastisements and to come fully into harmony with him and his plan, and they shall ultimately reach the position next to the Bride—on the spiritual plane L. The time of trouble, as it will affect the world, will succeed the fall of Babylon and will be an overturning and disintegration of all human governments and of society, preparing the world for righteous and equitable government. During the time of trouble, fleshly Israel, which was cast off until the fullness of the Gentiles should be come in, will be restored to God’s favor, because the Gospel church, or spiritual Israel, will be completed. These, during the Millennial age, shall be the chief nation of earth—at the head of all on the earthly plane of being—”a praise in the whole earth.”

Their restoration, as well as that of the world in general, will be a gradual one, requiring all of the Millennial age to fully accomplish it. During that thousand years’ reign of Christ, death will be gradually swallowed up or destroyed. Its various stages—sickness, pain and weakness, as well as the tomb, will gradually give place before the Great Restorer’s power, until at the end of that age the great pyramid of our chart will be complete. x. The Christ—the head of angels and men, next to the Father. y. The great company, spiritual beings, like unto the angels. z. Israel after the flesh at the head of earthly creatures, and W, the world of men restored to perfection of being like the head of the human race, Adam (before sin.) The world, as we have already seen, are to be resurrected, or again brought into existence, the penalty for their sin being paid for them in Christ’s death. Their bringing again into being will be a restoring, and will be due during the Millennial age—the times (years) of restitution.—Acts 3:21. It requires all of the Millennial age to accomplish the work of restoring to the perfection of manhood. They will then be like Adam, except that they will have enjoyed a greater range of knowledge than he possessed, both of Good and Evil. They will be mentally in the image of God; for this is a part of God’s plan, that under the new covenant he will take away the stony heart out of their flesh, (not take away their flesh and make them spiritual beings,) and give them a heart of flesh—again as Adam’s, an image of God. “This is the covenant I will make with them after those days, saith the Lord, I will put my laws in their hearts, and in their minds will I write them.”—See Heb. 10:16; Jer. 31:29; Ezek. 36:26-32. Sin is now written on the hearts of all humanity: This must first be blotted out and the former image—the law—of God reinstated before men will be perfect men. This work is called restitution, and this God hath promised to men. When restored they will be in no danger of falling, because no longer liable to mistake evil for good—knowing both. In Rev. 20:9, we learn that some will be destroyed in the end of the Millennial reign, because when presented full opportunity to become perfect men, and in harmony with God and his law of love, they chose evil. Such die the second death, from which there is no resurrection, nor restitution. When we look at our Father’s great plan for the exaltation of the church, and the blessing through her, of Israel, and all the families of the earth, by a restitution of all things, it reminds us of the song of the angels: “Glory to God in the highest; on earth peace, good will toward men!” [Luke 2:14] That will be the consummation of God’s plan—”the gathering together of all things in (under) Christ.” [Eph. 1:10; In Tamil Eph. 1:9] O the height and depth, the length and breadth, of the love of God which passeth all understanding! Who will say that God’s plan has been a failure then? Who will say that he has not overruled evil for good and made both the wrath of man and of devils to praise him?

THE TABERNACLE OF THE WILDERNESS

teaches the same general lesson as the chart of the ages, and we place it alongside, that the different planes or steps to the Holy of Holies may be duly noted and appreciated. Outside the court of the tabernacle lies the whole world in sin—on the depraved plane. Entering through the “gate” into the court we become believers or justified persons. Those who go forward in consecration, press to the door of the tabernacle, and, entering in, become priests—are strengthened by the “shew-bread,” enlightened by the candlestick, and enabled to offer acceptable sacrifices to God, by Jesus Christ, at the “Golden Altar.” (Notice the corresponding planes, M and N, on the chart.) Finally, when sacrifices are all over, in the resurrection, they enter the perfect spiritual, or most holy place (plane L), and then are associated with Jesus in the glory of the kingdom. “Praise ye the Lord!” [Psa. 150:6b]

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• Their journey through the wilderness to the land of promise (Canaan) was typical of our journey through the wilderness of sin to the heavenly Canaan – Wilderness condition may represent the sufferings of the New creation in doing the will of God, rather than with sin. However, we do fight with the tendencies of sin.
• and began his ministry (A.D. 30,) [or rather A.D. 29] until the destruction of Jerusalem (A.D. 70.) – In Volume 1, Study 12, Explanation of Chart Representing the Plan of the Ages, page A223, the year of beginning of ministry is mentioned as A.D. 29 (which is correct), instead of A.D. 30.
• Yet, there was favor shown them for three and one-half years after this by the confining to them of the Gospel call – This is not scriptural, and the chronological data is not correct.
• and “in the midst of the (seventieth) week,” Messiah should be cut off (die) – In bible reference verse, in the midst of the week sacrifice and oblation will cease and not cutting of Messiah.
• There was then a more complete sense in which that Jewish age ended with the end of the seventieth week or three and one-half years after the cross – 70th week closes at the Cross and does not extend after the cross.
• during which there will again be a lapping of ages—the Gospel age ending and the Restitution or Millennial age beginning – We believe that there is no overlapping between the “worlds” (i.e., between second and third dispensation), that is there is no overlapping of Gospel age and with the Millennial age.
• so here we find a similar seven years marked as having the same meaning and bearing upon the Gospel church – The numbers of years in the Jewish harvest is different from gospel age harvest and are not equal.
• for “the Law made nothing perfect.” – The Law was perfect and was able to make a person perfect if all the items of the law were followed (to lead an eternal life). But the people were imperfect and hence unable to follow the law. Thus, the law made nothing perfect.
• All on this plane (N) God calls sons (human sons – Only actually justified ones are called “sons” not the reckoned ones.
• All on the perfect (sinless) plane (N) are friends of God, and he friend of theirs – Here the Author, CTR, contradicts his earlier statement that all on this N plane are sons.
• God speaks to you as such, saying, “My son, give me thy heart:” – Prov. 23:26a. This verse in context is written by Solomon as an advice for younger generation and he denotes them as “my son”. Read the previous verse to understand the context Prov. 23:19-26.
• Ne’er think the victory won – This text is taken from the poem “My Soul, Be on Thy Guard”. Refer https://hymnary.org/text/my_soul_be_on_thy_guard.
• notice the two parts into which it is divided—seven years and thirty-three years, the exact parallel of the Jewish age and harvest – Jewish age and Gospel are not chronologically exact parallels.

EXTENDING THE SYMMETRY [Part 6] – By Bro. David Rice

Evidence of design in the time periods of God’s Plan.

In our series on Bible Chronology we have explained the links of time from Adam to the founding of Solomon’s Temple, in the spring of 966 BC. Only four periods of time are necessary for this — Adam to the Flood, to Abraham entering Canaan, to the Exodus, to the foundation of the Temple. The matter is actually simple in retrospect. The complexities come in only in examining competing views of specific details. These complexities are worth investigating, and thus the articles foregoing. But the essence is sufficiently clear that it can be presented to a fresh audience (new to the subject) in less than half an hour’s time, satisfactorily.

This sums to 2992 years, and takes us to the date 966 BC. Beginning at this date, and counting back 2992 years, brings us to the year of Adam’s creation in 3958 BC. Forward from that date 6000 years takes us to 2043 AD. (Remember to adjust by one when crossing the BC/AD divide.) This takes us to the opening of the Seventh Millennium, which evidently is the period of Christ’s Thousand Year Reign, specified in Revelation 20.

[A]In the January [2006] issue we observed a symmetry of years around the date of the Exodus. From the Flood to the Exodus (858 years) is the same length of time as from the Exodus forward to the end of the Kingdom of Israel. All by itself, these two equal periods are engaging.

[B]In the March [2006] issue we explored an expansion of this symmetry. From the end of Adam’s 1000-year day of judgment, to the Flood (655 years), is the same length of time as from the burning of the temple in 587 BC by the Babylonians, to the autumn of 69 AD, ending Israel’s forty years of probation, after which the Romans burned the second temple.

Note these four periods of time on the chart below: 655, 858, 858, 655. Without regard for any other feature of the diagram, consider just these four symmetrical features, linking such milestone events in the Biblical history of the world. Does not the symmetry of these periods speak of thoughtful design?

1000 YEARS

Now observe that the chart below [now above] begins with a 1000-year period. This is the thousand-year day in which Adam would die – and he did. He died 70 years shy of the close of that day (see Genesis 2:17, Psalms 90:4).

Notably, none of the ages recorded for the antediluvian patriarchs reached 1000 years. Methuselah, the oldest man on record, fell 31 years shy of the mark. 1000 years was evidently an upper limit on the life spans of mankind under the curse. (This is one reason we do not think either Enoch or Elijah had their lives prolonged when they were taken by God in a miraculous way. As with Moses and Aaron, they had their lives completed by an intervention from God.)

The first 1000-year period on the chart is balanced with an ending period of the same amount, which is the Millennium of Revelation 20. But the noticeable gap on the chart between 69 AD and 2043 disturbs the symmetry. Is there an explanation for this?

There is. We explain this by the three items which follow.

(1) Israel’s 40 years of opportunity after the advent of Christ closed with the year 69 AD. This was followed by the collapse of their nation. This fulfilled the predictions of our Lord Jesus about the judgment coming within a generation of his warning. In Matthew 10:23, Jesus warned that his disciples would scarcely have time to go “over the cities of Israel, till the Son of man be come” – that is, come in judgment, closing the Jewish age with the Romans taking Jerusalem and burning its temple.

Jesus warned the rulers at his trial about this in his last words to them. Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven (Matthew 26:64). Those he spoke to would not see this climax in 2043, for they would be long dead, and not raised for many years thereafter. Jesus referred to the climactic judgment to follow a generation later in the fall of Jerusalem. That would evidence the power and authority of the Son of man, and many of them would live to see it happen.

That is the immediate fulfillment also of Matthew 24:29, speaking of the collapse of the Jewish polity, and verse 30, “Then shall appear the sign [evidence, proof] of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory”, the power and glory of righteous judgment.

However, as expressed earlier, this has a second, deeper, broader fulfillment at the apokalupsis (revealing) of Christ’s second advent at the close of the present harvest of the Gospel Age. In other words, the events which followed 69 AD and the close of the Jewish Age, and the events impending about the year 2043 closing this Gospel Age, are parallel fulfilments. The asymmetry of the chart of parallel periods links those two times together, as the symmetry jumps over the years which intervene between these two fulfilments.

(2) The connection between these episodes is deepened another way. Both of them involve seven judgments against the ruling system of the day – Judaism in one case, Christendom in the other.

The seven judgments ending the Jewish Age are the seven woes recorded in Matthew 23:13-29. They are contained in verses 13, 15, 16, 23, 25, 27, and 29. (Verse 14 is omitted in the Nestle Greek text as reflected in Marshall’s Diaglott, also omitted in the NIV, and bracketed with notation in the NASB.)

The seven judgments ending the present Gospel Age are the seven last plagues of Revelation chapters 15, 16. The last of these brings Armageddon, anticipated about the year 2043.

The time parallels we are examining hinge at the Exodus, which also involved a series of plagues. The seven last of the 10 plagues in Egypt are distinct from the first three. Thus there also we have seven defined judgments, which foreshadow the seven judgments on Judaism, and the seven judgments on Christendom. Revelation 11:8 links all three of these together in one text – “the street of the great city [Christendom] … spiritually is called … Egypt, where also our Lord was crucified [Judaism].”

(3) The events following 69, and those following 2043, are brought into contrast in Old Testament prophecy. Zechariah 13:7 speaks of the smiting (death) of our Lord Jesus – “Smite the shepherd, and the sheep shall be scattered” (so applied in Matthew 26:31). Zechariah 13:8 then speaks of the judgment on Jerusalem following 69 AD. Two parts (the religious and political) would be “cut off and die”, but the third part, the elect, would be brought through the fire ending the Jewish age and refined as silver and gold.

Zechariah 14:1, 2, then explains how this judgment comes. “The day of Jehovah cometh, and thy spoil shall be divided in the midst of thee. For I will gather all nations against Jerusalem to battle; and the city shall be taken …” This refers to the capture of Jerusalem in 70 AD. The Roman army took Jerusalem, “half of the city” went into captivity, but “the residue of the people shall not be cut off from the city” – in other words some residents would remain. So it happened.

In the end of this age Jerusalem again will be targeted, but in this case the city will not be taken. Ezekiel 39:4, Joel 2:17-20, Isaiah 37:33, all affirm God will not allow Jerusalem to fall to the enemy again. Instead, “Then shall Jehovah go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives … In that day living waters shall go out from Jerusalem … and Jehovah shall be king over all the earth” (Zechariah 14:3, 4, 8, 9).

Zechariah 14:2 is about the capture of Jerusalem following 69 AD. Verse 3 is the deliverance of Israel by God at the establishment of the Kingdom, 1974 years later. (Observe a similar jump in time between the close of Zechariah chapter 11, and the opening of chapter 12.)

BUT 1974 YEARS?

But is there any specific point to the number of years – 1974 –which constitute this interval? Something numerical which would be fitting for this chart of parallels? Since the pivot of these parallels is at the Exodus, let us examine that pivot point for some clues. Four prominent periods either close or open at that event.

The sum of these periods is 1974 years. These periods are each linked symbolically. The three which precede the Exodus represent the Gospel Age, which ends with the judgment of this world, represented by Egypt. The period which follows the Exodus represents the Millennial Kingdom which follows the judgment of this world. Here are the specifics.

• The 430 years is the period following the Abrahamic Covenant, picturing the Gospel Age when the spiritual Seed of Abraham is developed.
• The 400 years connects to the 144,000 of the elect class, for 400 years x 360 per year = 144,000. Genesis 15:13 says this was a period of affliction for the seed of Abraham, representing the afflictions of the Gospel Age when the saints are called and developed.
• The 144 years denotes the same class, by a briefer form of the number. (See Revelation 21:17 where this briefer form also represents the church class.) This period begins at the death of Joseph, who is a picture of Christ. Thus it represents the Gospel Age from Christ to the judgment of this world.
• The 1000 years is the duration of the Kingdom which follows the plagues on this world, and the completion of the walls of New Jerusalem (Revelation 21:17).

987 YEARS

As each of the periods on the chart we are discussing are found twice — 1000, 655, 858 — so the gap of 1974 can be expressed as two periods of 987 years. We observe the following about this period of years. (a) From Adam to the taking of Enoch was 987 years. (b) 858 plus 987 yields 1845 years, the time so familiar to Bible Students as the span between the first advent of Christ in 29 AD, and the second advent of Christ in 1874.

[C][The 987 years to the taking of Enoch means that it was short of a full 1000 by 13 years. This is a little picture that the risen saints were raised at the outset of the harvest, in 1874. And that the number 13 here is a small picture of the full 13 x 13 or 169 years before the end of mankind’s 6000 years, and the opening of the Kingdom.

We see something similar in the account of the Exodus, which fell at 2513 years after Adam. This is 13 years later than a round 2500 years. The Exodus represents the end of the harvest, the 10th plague then picturing the 7th and last of the seven plagues of Revelation 16. This, occurring at the end of the harvest, is shown here at 13 years beyond the full round number — expressing that the last plague of Revelation 16 occurs at the close of the 13 x 13 years of the harvest of the Gospel Age.

There is something more in the days of Ezra and Nehemiah. Ezra represents the work from the beginning of the harvest forward — Nehemiah completing the temple represents the work completing the Church at the end of the harvest. The years between the beginning of their respective works was 13 (seventh year to 20th year of Artaxerxes) — a small token of the 13 x 13 length of the harvest.

And, as though to link the picture of the Exodus (last plague) with Nehemiah (completion of Church), the date for the one is 1445 BC, and the date for the other is 445 BC — 1000 years between — a reminder perhaps that the 1000-year Millennium begins at the point marked by each event.]

– By Br. David Rice – From Faithbuilders Fellowship, September, October 2006.

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Good subject.

• In the January issue we observed a symmetry of years around the date of the Exodus – Refer to the subject, NOAH TO ABRAHAM (From Faithbuilders Fellowship, January 2006).
• In the March issue we explored an expansion of this symmetry – Refer to the subject, ABRAHAM TO EXODUS Part II from March 2006 issue.
• The 987 years to the taking of Enoch means that it was short of a full 1000 by 13 years … a reminder perhaps that the 1000-year Millennium begins at the point marked by each event – This entire section seems to be from another source, which we are unable to trace now.

[R4912 : page 411]

THE VALUE OF PRAYER

—NOVEMBER 26^TH [1911].—NEHEMIAH 1.—

“The effectual, fervent prayer of a righteous man availeth much.”—James 5:16.

THIRTEEN YEARS [Ezra 7:8; Neh. 2:1] after Ezra’s company returned to Jerusalem, Nehemiah went thither with an escort and full authority from the king of Persia to rebuild the wall of Jerusalem and to restore its gates. It would appear that Ezra’s reformation, while very helpful to the people, brought against them the violent opposition of their neighbors, as was to have been expected. The Jews, now considerable in numbers, were despised by their neighbors who wished to drive them out of the land. The wall of the city was poor and did not withstand the attack.

[A]Josephus says that Nehemiah, wealthy and favored of the king of Persia, resided in the king’s palace at Shushan. He was a pious man and deeply interested in the land of his fathers. While walking one day he overheard two men talking in the Hebrew tongue, and accosted [or confronted] them. They had been to Jerusalem and had returned. One of them proved to be his own relative. He gladly inquired respecting the holy land, the holy city, God’s temple, and concerning the Jews who had returned from Babylon. The sad story of their trials and the desolation of the city and its exposure to enemies touched his heart and led him to prayer. That prayer is the subject of this lesson.

ANSWERING OUR OWN PRAYERS

Undoubtedly, the recorded prayer of Nehemiah is merely an epitomized [or symbolised] statement, [B]for we read that he made the matter a subject of earnest prayer for four months before he reached the point of action where God used him in the fulfilment of his own petition. This reminds us of how our Lord instructed His disciples, saying, “Pray ye the Lord of the Harvest that He would send forth more laborers into His Harvest.” [Matt. 9:38] While the disciples thus prayed it would imply that they would be laboring in accordance with their prayers, that they would be doing all in their own power to forward the Harvest work as well as to interest other laborers in the same. Thus it must always be that earnest effort will accompany prayer. Prayers not accompanied by efforts brand themselves as insincere. The prayer which is not of faith is sin—unscriptural, sacrilegious.

THE SOUL’S SINCERE DESIRE

[C]The poet has well defined prayer as being “The soul’s sincere desire, uttered or unexpressed.” [D]Another has well declared that it “is the Christian’s vital breath”—that is to say, Christian character cannot be maintained without prayer any more than a human life could be maintained without breathing. Who has not noticed that all the great Bible characters used of the Almighty were accustomed to go to Him regularly in prayer and to seek for guidance from Him in respect to every matter. Even the great Redeemer, holy, harmless, undefiled and separate from sinners, needed to pray to the Father—needed His fellowship and communion—needed to be in touch with the Infinite One. Several of His prayers are recorded, and we are told that He spent the entire night in prayer on more than one occasion. [Luke 6:12]

Some may ask, Would the Almighty change His plans in answer to our petitions? Assuredly He would not. Indeed, on the contrary, we are cautioned in the Scriptures to ask only according to His will. We are warned that if we ask amiss our petitions will not be answered. Hence the necessity for studying God’s Word and being enlightened thereby respecting the Divine program that we may ask in harmony with every feature of it and receive strength and encouragement through the answer to our petitions.

The Redeemer gave us the keynote to this, saying, “If ye abide in Me and My words abide in you, ye may ask what ye will and it shall be done unto you.” (John 15:7.) Alas! how few seem to note the two limitations of this promise:

(1) The one asking must be in Christ—abiding in Him. This means that the petitioner has turned from sin, has accepted Christ and the terms of discipleship. It implies that he has made a full consecration of his life to the Lord and become a new creature in Christ Jesus. Such, abiding in Christ, may pray to the Father.

(2) After having come into membership and fellowship with the Head, the Messiah, these must ask in harmony with God’s Word and promises; in order to know what things to ask for they must search the Scriptures, which are sufficient, “that the man of God may be thoroughly furnished.” [2 Tim. 3:17; In Tamil 2 Tim. 3:16] There are many things for which we may pray, the answer to which would not involve any change in the Divine plans. We are not to understand that all the little incidents of life are foreordained and predestinated. So far as the world is concerned, many of its affairs are purely of chance under the permission of natural laws with which God does not generally interfere. It is in the affairs of His consecrated people that God assures us He takes a special interest. These are so supervised by His providence that He guarantees His children that all things shall work together for good to them. [Rom. 8:28]

WHAT TO PRAY FOR

God is pleased to make use of the little talents possessed by His consecrated people, and their usefulness as ambassadors for God and for Christ, in their own families and own cities, will avail in proportion to and depend very much upon the earnestness of their prayers and endeavors. Those who pray for opportunities to serve the Lord and His cause and who watch for the fulfilment of their prayers in the open doors of opportunity will surely have them. “He that seeketh findeth, and to him that knocketh it shall be opened.” [Matt. 7:8b]

The baptized in Christ may pray for earthly necessities, as in the Lord’s prayer, “Give us this day our daily bread;” [Matt. 6:11] but we are not to pray for more than the bread and water which the Lord has authorized His people to pray for. The true Christian, instead of thinking about what he shall eat, what he shall drink, and wherewithal he shall be clothed—instead of making earthly things the subject of his prayers, will be thinking of and praying about his higher, his heavenly interests. [Matt. 6:25] More particularly he will be concerned respecting his spiritual food, spiritual clothing, spiritual growth in grace and knowledge and love, and for these particularly he will pray and strive.

Our Lord declares, “After all these things (food and clothing) do the Gentiles seek; but seek ye first (chiefly) the Kingdom of God and His righteousness.” [Matt. 6:31] God’s people are consequently to attain a joint-heirship in Messiah’s great Kingdom according to the Divine invitation that we should be “heirs of God and joint-heirs with Jesus Christ our Lord.” [Rom. 8:17] We are to seek possessions in that Kingdom with our Lord in His throne, by seeking to develop characters which will have divine approval and make us fit for that high exaltation. Our Lord speaks of these as seeking the righteousness of the Kingdom—that Kingdom which will be established amongst mankind for the very purpose of enforcing righteousness; and whoever will be a joint-heir with Christ must love righteousness and hate iniquity, and must develop this character before he dies in order to hope for a share in this Kingdom and its glory, honor and immortality. For this he will be seeking, striving, praying—above all else.

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

Good subject.

• Josephus says that Nehemiah, wealthy and favored of the king of Persia, resided in the king’s palace at Shushan – This could be a reference from Antiquities of the Jews, Book XI, §159, by Josephus, the Historian.
• for we read that he made the matter a subject of earnest prayer for four months before he reached the point of action where God used him in the fulfilment of his own petition. – We can take this statement on a suggestive note. Neh. 1:1 states the month as Chisleu (ninth month) and Neh. 2:1 states the month as Nisan (first month), so the difference is about 4 months. However, the thought is that Nehemiah’s constant thoughts and prayers were for Jerusalem during all these months.
• The poet has well defined prayer as being “The soul’s sincere desire, uttered or unexpressed.” – This refer to the Poem, “Prayer is the soul’s sincere desire”, by James Montgomery. Refer https://hymnary.org/text/prayer_is_the_souls_sincere_desire.
• Another has well declared that it “is the Christian’s vital breath” – This text appears from the same poem. Refer fifth stanza of the poem “Prayer is the soul’s sincere desire”, by James Montgomery.

ABRAHAM TO EXODUS [Part 4] – By Bro. David Rice

Bible Chronology, Part Four

[A]Previous articles in this series explained that from Adam to the end of the flood was 1656 years, based on the ages given in Genesis chapter five. [Gen. 5] Thence to the passing of Terah, the father of Abraham, was 427 years, based on the ages in Genesis chapter 11. [Gen. 11]

At that time Abraham went to Shechem and received God’s covenant. The Exodus and giving of the Law to Israel at Mount Sinai followed 430 years later (Galatians 3:17). From the Exodus to the beginning of Solomon’s Temple in the spring of 966 BC was 479 years more (1 Kings 6:1). In list form…

Using these figures, we can compute the date of Adam’s creation according to the scriptures: 966 BC + 479 + 430 + 427 + 1656 = 3958 BC. Six thousand years forward from that date terminate in 2043 AD [accounting 1 additional year for BC-AD divide], the beginning of the seventh Millennium, the thousand years of the reign of Christ. We can also now assign specific dates to these events, as in the following list.

[In the above list, End of Flood should be 2302 BC instead of 2303 BC which is Beginning of Flood]

These conclusions are clear. But in the centuries since Christian people have been studying this subject, some subtle questions have arisen. In this article we discuss questions about the third period of time in the first list above — namely, the 430 years between the two covenants.

430 YEARS

Galatians 3:17 seems clear on 430 years between the two covenants. But some suppose Exodus 12:40, 41 teaches otherwise. Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years … that all the hosts of Jehovah went out from the land of Egypt (Exodus 12:40, 41). Does this text mean Israel was in Egypt for the full 430 years?

Some people believe so, and some translations give that opinion. However, there is good evidence against this view.

From the covenant with Abraham, until Jacob and his family moved to Egypt, was 215 years. This we know from the ages given in Genesis. Abraham was 75 when he entered Canaan, Isaac was born 25 years later when Abraham was 100, Jacob was born 60 years later, and Jacob was 130 when he moved to Egypt (Genesis 12:4, 21:5, 25:26, 47:9). The total of 25, 60 and 130 is 215 years — from Abraham entering Canaan until Jacob entering Egypt.

Of the 430 years from the Abrahamic Covenant to the Exodus, this leaves a remaining 215 years in Egypt before the Israelites departed under Moses. So the 430 years was split into two even parts 215 years before entering Egypt, and 215 within Egypt until the Exodus. This even division of time is more than coincidence. It was part of God’s design to teach a lesson about the Divine Plan. When the patriarch Jacob entered Egypt, the aggregate number is given as 70 persons of his family line (Exodus 1:5). But this count does not include the wives of his 12 sons, which would augment the total number to 70 plus 12. [Also read Gen. 46:26-27] Egypt in scripture is a symbol of the nominal Christian world. For example, the plagues on Egypt which resulted in the Exodus picture the plagues on Christendom in Revelation chapter 16. [Rev. 16]

So, if coming out of Egypt represents the end of the Gospel Age, coming into Egypt represents the beginning of the Gospel Age. During the Gospel Age spiritual Israel, the Church, sojourns in this world before they are delivered. The 70 and 12, which were the nucleus of Israel at the beginning, expanded into the nation of Israel. They remind us of the 70 disciples and 12 apostles who served our Lord Jesus, which expanded into the Church Class. (See Exodus 15:27 for another spiritual lesson about the 70 disciples and 12 apostles.)

Thus the second period of 215 years represents the Gospel Age. So the first period of 215 years represents the age before this, namely the Jewish Age. In many ways the Jewish Age was a shadow, type, or figure of the greater spiritual realities of the Gospel Age (see Hebrews 8:5 for example). As twin ages, one depicting in types and pictures the spiritual realities of the other, they are represented here as equal divisions in God’s Plan.

THE EVIDENCE

These observations about type and antitype, picture and substance, are interesting, and support the conclusion that only 215 years were spent in Egypt, rather than an entire 430. But pictures themselves do not establish the facts. For this we need to examine the actual evidence at hand. So let us return to the record.

As evidence that the Israelites were not in Egypt for 430 years, we have the family line of Moses. Exodus 6:16-20 gives us the following line of descent Levi, Kohath, Amram, Moses. Genesis 46:11 [See also Gen. 46:8] lists Kohath among the Israelites who came to Egypt with Jacob. Moses was 80 at the Exodus. [Exo. 7:7]

So if the Israelites were 430 years in Egypt and even if Kohath was only a new-born when he came into Egypt then the two generations Kohath and Amram must span 350 years. (That is, 430 total, minus 80 years gives 350 from the move to Egypt until the birth of Moses.) This means Kohath and Amram must average 175 years each at the very minimum. Yet Exodus 6:18, 20 tell us they lived only 133 and 137 years respectively. In other words, 430 years is too long for the Israelite stay in Egypt.

This kind of evidence is even more specific as it applies to the mother of Moses, whose name was Jochebed. Numbers 26:59 says she was a daughter of Levi, born to him in Egypt. Levi lived 137 years total (Exodus 6:16). He was more than 40 years old when he moved to Egypt, so he could not have lived in Egypt more than 97 years. Suppose Jochebed was born as late as the last year of Levi’s life (which is unlikely). If the Israelites were in Egypt 430 years, Jochebed would be 253 years old at the birth of Moses which is impossibly old (430 – 97 – 80 = 253).

— To be Continued

ABRAHAM TO EXODUS

Part II, continued from previous issue

In our last issue we noted that Galatians 3:17 seems clear that 430 years lapsed between the Abrahamic Covenant to the Law Covenant.

We also noted that this 430-year period divides into two equal periods, 215 years from the Abrahamic Covenant to the time Jacob and his family moved to Egypt, and 215 years more to the Exodus. These twin periods represent the Jewish and Gospel Ages, which in many respects are parallel to each other.

We also considered Exodus 12:40, 41, which speaks of this 430-year period and would have been the source for Paul’s comment in Galatians 3:17.

We then considered the other view sometimes proposed about the 430 years, namely that these years were all spent in Egypt, rather than dating from the Covenant with Abraham when he entered Canaan at age 75 (Genesis 12:4-7). We observed that the genealogy from Levi to Moses would not allow so long a period in Egypt — Levi, Kohath, Amram, Moses — and even more so on his mother’s side, as Jochebed, mother of Moses, was a daughter of Levi. Here we pick up the thread of thought again.

MISSING GENERATIONS?

There is no way around this problem, save one. If one supposes Israel was in Egypt for a lengthy period, on the order of 430 years, then one can only suppose that there are missing generations, not listed in scripture, between Levi and Moses. This is the answer given by some. Is it credible?

Consider the line Levi – Kohath – Amram – Moses. It is clear that Kohath was the actual son of Levi, since he came into Egypt with Levi (Genesis 46:11). It is also apparent from Exodus 6:20 that Amram was the actual father of Moses. So if there are missing generations, they could only be between Kohath and Amram. But this is rendered highly unlikely by the way Exodus 6:18 is expressed. It lists four sons of Kohath (Amram, Izhar, Hebron, Uzziel), which matches the list given in 1 Chronicles 6:18. Then the text in Exodus cites the years of Kohath’s life, namely 133 years, which implies the sons just listed are his actual sons, born during his lifetime, rather than later tribal divisions of his descendants.

Similarly, for Jochebed we have a specific and unique affirmation about her parentage. And Amram took him Jochebed his father’s sister to wife (Exodus 6:20). And the name of Amram’s wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt (Numbers 26:59). Thus it seems clear, in the genealogy leading to Moses, both through his father and mother, that the record gives actual parentage. In this case, a long sojourn in Egypt is not possible.

But in this case, what is the meaning of Exodus 12:40? Apparently it counts the sojourn of the children of Israel as beginning with their forefather Abraham. This is similar to the approach of Hebrews 7:10, [Heb. 7:9, 10] which says Levi, before he was born, paid tithes to Melchizedek, for he was yet in the loins of his father (Abraham), when Melchizedek met him.

GENESIS 15:13

Another relevant passage is Genesis 15:13-16. These texts refer to the Israelites serving another nation (Egypt), and verse 16 [Gen. 15:16] says “But in the fourth generation they shall come hither again.” This would be correctly fulfilled by the four generations listed above: Levi – Kohath – Amram – Moses.

Verses 13 and 14 [Gen. 15:13-14] read: “And he (God) said unto Abram, know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.”

This period of 400 years evidently began with the affliction of Isaac, the seed of Abraham. His affliction by Ishmael at the weaning of Isaac is noted both in the Old and New Testaments as a significant event. In the Old Testament this led to the casting out of Ishmael and his mother Hagar, and in the New Testament Paul says this affliction represented the affliction of Christians by Jewish leaders during his day. (See Genesis 21:8-10, Galatians 4:29).

Isaac was born 25 years into the 430-year period. Thus at his birth, only 405 years remained until the Exodus. If he was weaned at the age of five — later than is customary today — then 400 years would remain. This would exactly match the 400 years of Genesis 15:13. {*It is possible that the 400 years of Genesis 15:13 was intended as a round figure, which approximates the 405 years from the birth of Isaac until the Exodus. In either case, there is an engaging picture in these points. The 400 years, if multiplied by the prophetic year of Revelation, which is 360 days per year, yields the number 144,000. This is the figure Revelation gives as the number of overcomers who will constitute the Bride class for Christ.}

EXPANDED SYMMETRY

In the January [2006] issue [of Faithbuilders Fellowship] appeared the following diagram, showing that from the Flood to the Exodus was 858 years, and from the Exodus to the end of the nation of Judah was another period of 858 years.

We said we would augment this diagram backward and forward in an expanded symmetry, which we do in the diagram at the top of the next page [now below].

The period of time from the end of Adam’s thousand-year day of judgment, to the beginning of the flood, was 655 years. If we append the same length of time on the right side of the chart, we arrive at the date 69 AD. This was the end of Israel’s 40 years of probation, from our Lord’s baptism in 29 AD. The autumn of the year 69 AD began the Jewish Year in which the Romans took Jerusalem and burned their temple again — as Nebuchadnezzar had done 655 years earlier.

The symmetry of the chart speaks for itself — the same periods of time on each side of the Exodus. But there is more than a simple symmetry of time periods. The episodes touched at the ends of these periods have a common thread — each has a typical meaning about the end of 6000 years, at the threshold of the Millennium.

2958 BC — the end of Adam’s thousand-year “day.” That period is a small picture of the entire 6000 years during which the Adamic curse operates upon the race which came from Adam, which closes at 2043 AD.

2303 BC — the beginning of the flood, which Jesus said was a picture of the judgments which would end this age and inaugurate the kingdom of Christ (Matthew 24:38, 39), which will commence in 2043 AD.

1445 BC — the Exodus date [or year]. At this time the midnight angel slew all the firstborn of Egypt, representing the seventh plague of Revelation 16, during which the powers of this world receive their final judgment. That midnight hour is fulfilled in 2043 AD.

587 BC — the first burning of the Temple at Jerusalem. This fulfilled the prophecies of Jeremiah and Isaiah about the Temple, which were fulfilled a second time in the Roman burning of the Temple. Both burnings are typical of the judgments against Christendom which climax in 2043 AD. (Isaiah 66:6, Jeremiah 7:4, 21:10).

69 AD, autumn — end of Israel’s 40 years of probation, followed by the burning of the Temple at Jerusalem. This judgment on Judaism fulfilled Jesus predictions of judgment in Matthew 24, which also apply to the judgments in our day, which come to a head about the year 2043 AD.

Thus the dates which are tied together by symmetry, are also connected topically. This kind of harmony is further evidence of intelligent design in the time periods between these various critical events in God’s unfolding Plan of the Ages.

[B]But what of the obvious asymmetry in the chart the gap in time between 69 AD and 2043 AD? More on this in a future issue.

– By Br. David Rice – Part I from Faithbuilders Fellowship, January 2006 issue and Part II from Faithbuilders Fellowship, March 2006 issue.

Good subject.

• Previous articles in this series explained that from Adam to the end of the flood was 1656 years, based on the ages given in Genesis chapter five. Thence to the passing of Terah, the father of Abraham, was 427 years, based on the ages in Genesis chapter 11 – Refer BIBLE CHRONOLOGY (From Faithbuilders Fellowship, December 2005) and NOAH TO ABRAHAM (From Faithbuilders Fellowship, January 2006).
• But what of the obvious asymmetry in the chart the gap in time between 69 AD and 2043 AD? More on this in a future issue – This topic is covered in “Extending the Symmetry” from October 2006 issue of Faithbuilders Fellowship magazine.

EXODUS TO SOLOMON [Part 5] – By Bro. David Rice

[Part I]

[A]In previous issues we traced the years from Adam to the end of the Flood (1656), then to the Covenant with Abraham (427), then to the Exodus (430). We have but one period more to cover, to link the history of mankind from Adam to Solomon. This period is given in one text of scripture, namely 1 Kings 6:1.

And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon’s reign over Israel, in the month Zif, which is the second month, that he began to build the house of Jehovah.

[B]The Exodus from Egypt occurred in the spring of the year, and the building of the temple began in the spring of the year also, commencing year number 480. Thus 479 complete years lapsed between the two events.

[C]The fourth year of Solomon commenced in Tishri of 967 BC. Thus the spring of that fourth regnal year was in 966 BC. Thus the date of Adam’s creation can be computed backward 966 BC + 479 + 430 + 427 + 1656 = 3958 BC. Six thousand years forward from that date bring us to 2043 AD [adding 1 year for the absence of 0 year between BC-AD divide] the anticipated date beginning the Millennium of Christ’s Kingdom.

A COMPLICATION

This is clear. The testimony of 1 Kings 6:1 is very direct. However, as is well known among students of Bible chronology, there is another text of scripture [Acts 13:20] which seems to differ. This has led to some confusion, and different opinions. The apparent disharmony has caused a great deal of discussion. It is this which appears to complicate the matter, which otherwise is clear and direct.

That other text is Acts 13:20. In this text Paul seems to say that the period of Judges is 450 years. But this is not consistent with the testimony of 1 Kings 6:1. The reason for this we illustrate below.

The first 40 years on the diagram above are the 40 years of Israel’s wandering in the Sinai. The next 6 were spent in conquering the land of Canaan before the land was divided among the tribes. Then began the period of judges, followed by the 40-year reign of Saul, the 40-year reign of David, and the first 4 years of the reign of Solomon.1{(1) To be precise, we should consider fractional years. This is almost never done, because it is detailed, and does not change the final result. But we will explain it briefly. A little over a year after the Exodus Israel left for the wilderness of Paran (Numbers 33:3, 10:11-13), where Moses sent out 12 men to spy out the land. Caleb was among them. He was 40 at the time, and 85 when the land was divided among the tribes (Joshua 14:7, 10). Therefore, the land was divided [45+1=] 46 years after the Exodus. The time was apparently after the spring / summer military season of the year, as Autumn approached that is, 46½ years after the Exodus, or 6½ years after crossing the Jordan River into Canaan. The regnal years of Saul, David and Solomon ran from Tishri to Tishri. Thus the four years of Solomon’s reign listed on the diagram begin in the Autumn, but end in the spring when the temple foundations were laid. In other words, the period was actually 3½ years rather than four. So the two parts of the diagram which involve fractional years are in one case ½ year greater, and in the other ½ year less. Six becomes 6½, four becomes 3½, but the sum is the same. Therefore, considering fractional years does not alter the overall result.}

If the period of Judges lasted 450 years, as suggested by Acts 13:20, and shown on the diagram, then as you can easily see, the total period of time from the Exodus through the fourth year of Solomon would be 580 years whereas 1 Kings 6:1 says it was 479 years.

Which is correct? Which is incorrect? How can we explain the apparent disparity, if both are sacred scripture?

The answer is relatively simple, even though not well known. Acts 13:20 is an account of a speech Paul gave impromptu [or spontaneously], in a synagogue of the Jews, which he attended as a visitor. As a matter of respectful custom he was asked if he had some word of exhortation for the gathering. He took the opportunity to briefly review the history of God’s leading of the Israelites through past times, and brought them up to Jesus who died for the forgiveness of their sins.

It was in this general review of Jewish history that Paul mentioned the period of Judges as 450 years. Paul was using a convention of the time, which was to describe the length of a period of history by summing the parts of that history that were known and recorded. This approach may not appeal to the western mind of today, but it was the custom of that time in the Middle East.

Using this approach, one finds that during the period of Judges the Old Testament provides 19 periods of time which tell us the length of oppressions, judgeships, and periods of relative peace. If one sums these 19 periods of time, the result is the number 450 exactly the sum reported by Paul. In the box below is a list of those 19 periods, and their sum.

[30]

[In the above list, the verse reference for Rest under Ehud, is Judges 3:15,30 and not 20]

Thus Paul did not err, nor did the scripture err. Acts 13:20 reports exactly what Paul intended namely, the sum of 19 periods of time. But those 19 periods of time have some gaps unaccounted for, and several overlaps, so that the simple sum of the listed periods do not give us an accurate length of the entire period. Paul knew this. His subject was not chronology per se, and a precise count was not his concern in this general review of history he merely used the custom of his day, and prefixed the result with the word “about” to indicate the imprecision.

Note this point well the scripture is not in error. Acts 13:20 merely presents the accepted method of Paul’s day for expressing historical periods of the past.2 {(2) Another resolution is followed in the NIV and NASB [In Tamil Easy To Read] translations, which draw from different manuscripts than the common version in Acts 13:20. These translations place the 450 years, before the division of the land rather than afterward. Perhaps this is the solution. But there are two reasons why we think otherwise. (a) The source of the number 450 appears to be the sum of periods which followed the division of the land. (b) Since the Greek manuscripts underlying Acts 13:20 differ, one of them was changed. If the original said the 450 years, preceded the division of the land, there would be no apparent reason for someone to change it, and generate a conflict with 1 Kings 6:1. But if the original text put the 450 years, following the division of the land, then a thoughtful scribe, or collection of scribes, seeing the apparent conflict with 1 Kings 6:1, might have had a motive for re-expressing what they surmised was a mistake.}

THE OTHER OPTION

Another option for the problem is to simply dispute one of these texts. This is usually done by disputing the statement of 1 Kings 6:1. Sometimes this is done by supposing that the text was not original, and was added by a later editor, who made a mistake. However, there is no textual evidence for this it is simply an assumption.

Another method of disputing the text is to assume it was corrupted through copying at some time in the many centuries since its original composition. In this approach it is popular to suppose that one digit has been changed — that originally the text said 580th year, rather than 480th year — which would almost allow 450 years for the period of Judges.

This fails to grasp the source and reason for the figure in Acts 13:20, as explained above. In addition, there are two other weaknesses to this view.

(1) The difference cannot be explained as a simple one-digit error. The Hebrew texts extant today do not use digits for numbers, but write them out long-hand — such as four hundred eightieth year, rather than “480th year.”

(2) It is possible that in ancient times the scribes used a briefer method for writing numbers. A common method was to use the 22 letters of the Hebrew alphabet to represent the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 20, 30, 40, 50, 60, 70, 80, 90, 100, 200, 300, 400. In this case 580 would be written with letters representing the numbers 400, 100, 80. Therefore rather than mistaking one character for another, the error would be in dropping a character altogether —possible, but less likely.

But the actual difference is not simply 100 years, but more precisely 101 years. For in order to make a period of judges of 450 years, the number in 1 Kings 6:1 would have to read 581st year, instead of its present 480th year. The number 581 would be composed of the letters representing 400, 100, 80, 1. In other words, two characters must be dropped — which is much less likely.

WHAT ACTS 13:20 ACTUALLY SAYS

Those who insist the period of Judges was exactly 450 years fail to recognize what Paul actually says in Acts 13:20. First, Paul uses the word “about,” hos [in Greek], recognizing that the sum he reports is not the true length of the period. Vines Expository Dictionary says of this word, hos, “used of numerals it signifies ‘about.’” In verse 21 [Acts 13:21], when Paul reports the length of Saul’s reign, he does not use “about” because he is not reporting a sum of years.3 {(3) Paul does use the word “about” in Acts 13:18, about the time of forty years suffered (God) their manners in the wilderness. Israel’s wilderness wandering was 40 years, from spring to spring. But Israel was not always rebellious during that time thus about.}

Secondly, the period Paul comments on does not take us to the reign of King Saul. It takes us “until Samuel the prophet,” not “until King Saul.” When we understand the source of Paul’s information, it becomes clear why he takes the period until Samuel, but not through Samuel.

The number Paul reported, 450, is the sum of 19 periods — but the Old Testament does not give a number of years for Samuel. Thus Paul could not include Samuel in his tally. Paul’s sum takes us “until Samuel the prophet,” but no further.

This means that without 1 Kings 6:1, which spans the time from the Exodus to the fourth year of Solomon, there would be no way to know, from the Old Testament, the actual length of time that passed during this period.

If one disputes the integrity of 1 Kings 6:1, then one has no sure means of discerning the length of years from the Exodus to the Kingdom of Israel.

Thus the thread of chronology which God provides us, from Adam forward, would be broken, and we would be unable to count an accurate sum of 6000 years from Adam forward.

COULD THE JUDGES HAVE LASTED 450 YEARS?

There is good internal evidence from the Old Testament that the period of Judges, from the division of the land until the reign of King Saul, could not stretch as great a period as 450 years. This evidence we take up in the next issue.

(To be continued)

EXODUS TO SOLOMON

Part II (Continued from previous issue)

[D]In the previous issue, we discussed the apparent conflict of two texts, namely 1 Kings 6:1 and Acts 13:20. The first text yields 349 years for the period of Judges, and the second is sometimes thought to yield 450 years for the same period. How is this conflict resolved?

The article in our last issue explained that both texts are actually correct, once we understand what the writers intended. 1 Kings 6:1 gives a period of 479 years from the Exodus to the spring of the fourth year of Solomon. When we subtract from these 46 years from the Exodus to the Division of Canaan by Joshua, which precedes the period of Judges, and from the backside the 40 years of Saul, 40 of David, and 4 of Solomon, the remaining 349 years define the length of the Period of Judges [including Samuel the prophet].

Acts 13:20, on the other hand, simply reports the sum of 19 periods of time mentioned in Judges and 1 Samuel. It accurately reports the sum as 450 years. These 19 periods of time do not take us to King Saul, but rather to the Prophet Samuel, so the period referred to here is not quite the same period as referred to by the 349 years mentioned above. Also, within those 19 periods there are considerable overlaps. It is these overlaps which allow this text to accord with the testimony of 1 Kings 6:1. Thus one inspired text accords with another inspired text.

COULD THE JUDGES HAVE LASTED 450 YEARS?

However, in spite of the evidence we have examined, some of the dear brethren are attracted to the view that the Period of Judges, rather than lasting but 349 years until the first year of king Saul, instead endured for 450 years. Thus we renew the question, left over from last issue. Could the period of Judges have lasted 450 years? Other than 1 Kings 6:1, is there any other specific evidence in the Old Testament which shows this length to be too great for the period?

Yes. There are two areas of evidence on this question which agree that 450 years are too many. [1] One is from genealogy, and [2] the other is from the narrative of the Book of Judges itself. [The second evidence is covered in the next issue]

[1] EVIDENCE FROM GENEALOGY

In the closing verses of the Book of Ruth appears a genealogy of King David, traced back to Pharez, son of Judah, son of Jacob. [Ruth 4:18-22]

The reason for specifying this genealogy is clear. David was appointed by God as King of Israel to succeed Saul. David’s posterity was to hold the right of ruler-ship until Christ would come. It was important to show that David descended from Judah, for Jacob predicted in his closing years that the line of kings leading to Christ would come from Judah. The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh (Jesus) come; and unto him shall the gathering of the people be (as people gather to a king) (Genesis 49:10).

Here is that genealogy from Ruth 4:18-22. Now these are the generations of Pharez:

Evidently this is a complete and unabridged line of descent. This is important to its purpose, namely, showing an uninterrupted testimony of King David’s lineage from Judah, thus qualifying him to have the office he held. Also, this lineage agrees with the testimony of 1 Chronicles 2:5-12. [1 Chr. 2:5-15 Up to David]

The completeness of the lineage is also suggested by the number of generations involved. Some of our readers will be aware of the peculiar circumstances by which Judah fathered the twins, Pharez and Zerah. The account is in Genesis chapter 38. It is not complimentary of Judah. Nevertheless, it honestly records the incident because it is a necessary link from Judah to David. The matter seems to fall under the ban of Deuteronomy 23:2, A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.

Counting from Pharez forward, as the genealogy contained in Ruth does, we have these generations Pharez [1], Hezron [2], Ram [3], Amminadab [4], Nahshon [5], Salmon [6], Boaz [7], Obed [8], Jesse [9], David [10] – 10 in all. If Deuteronomy 23:2 means an illegitimate child and his descendants do not enter into the congregation of the Lord until1 the 10th generation, then David, being the 10th generation from Pharez would be qualified for the anointing of God. This is an additional evidence that the 10 generations are a complete and unabridged genealogy from Judah’s son Pharez, to and including King David. {(1) We seek the mind of the Lord on this, as every verse we study (Proverbs 25:2, Matthew 13:52). The connection of 10 generations in Deuteronomy 23:2, and 10 generations in the genealogy of David, lead us to embrace the connection between the two. (This connection is not original with us.) If the proscription of Deuteronomy 23:2 means the 10th generation is itself still debarred, then our point does not hold. Thus we are inclined to suppose the intent of the text is until the 10th generation. The word “to” appearing in many translation is not an independent word in the Hebrew text. Evidently it is inferred by the translators. We suppose the inference of “until” rather than “to” is equally feasible.} [In Tamil see Deu. 23:2 in Thiruvivilliam translation]

WHY ARE THESE TEN GENERATIONS IMPORTANT?

The reason this genealogy is important to our subject, is the part of the genealogy from Salmon through David — Salmon, Boaz, Obed, Jesse, David — Salmon was one of the Israelites who participated in crossing the Jordan, taking Jericho, and conquering the land of Canaan. He actually married Rahab, the woman of faith who spared the spies Israel sent to spy out Jericho before that city was destroyed.

Therefore, these five generations, Salmon through David, span the Period of Judges, and onward into the reigns of Saul and David. This shows that the period of Judges could not have lasted for 450 years, for there are not enough generations to span the time. Indeed, there are barely enough to allow 349 years for the Period of Judges and even at that, the fathers in each case must have been very elderly at the birth of the next link in the genealogy.

Here are the specifics. Rahab was an adult woman when Jericho was conquered. She was contemporary with Moses, Aaron, and Joshua, who we know lived to the ages of 120, 123, 110 years respectively [Deu. 34:7; Num. 33:39; Josh. 24:29], so people were living longer then than now. How old might Rahab have been when she became the mother of Boaz? (Matthew 1:5). Suppose she was 20 when the Israelites took Jericho, and 60 when she gave birth to Boaz. That means 40 years after the taking of Jericho, or 34 years into the Period of Judges.

Since King David was 30 when he began to reign after the death of King Saul, and since Saul reigned 40 years (Acts 13:21), David was born 10 years after the Period of Judges. Now suppose that the Period of Judges was indeed 450 years as some suppose. That means from the birth of Boaz, until the birth of David, would be — 450 years, less 34 years, plus 10 years — 426 years.

These 426 years would be spanned by three persons — Boaz until the birth of Obed, Obed until the birth of Jesse, and Jesse until the birth of David. Is this possible? Really it is not. 426 years, divided into three parts, is 142 years each. Which means Boaz, Obed, Jesse, must have averaged 142 years each when their son was born. At this period of history, people were not living long enough. This disproves that the Period of Judges was 450 years long.

Unless … unless there were missing generations in the genealogy. Is this possible?

Let us examine this possibility. Was Salmon the actual father of Boaz? Matthew 1:5, 6 says, And Salmon begat Booz of Raheb; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias. In three cases the mother is mentioned, because of the peculiar circumstances (Rahab was of Jericho, Ruth was of Moab, and Urias’ wife Bathsheba was taken by David). Apparently Matthew believed that Boaz (Booz) was the actual son of Rahab and Salmon.

We know from the story of Ruth that Obed was the actual son of Boaz.

We know from the story of King David that he was the actual son of Jesse.

The only link left is from Obed to Jesse. Was Obed the actual father of Jesse, or merely a forefather of Jesse? We judge that he was the actual father, for three reasons. (a) There is no evidence from any other source to suggest otherwise. (b) Ruth 4:17 explicitly says of Obed, he is the father of Jesse, the father of David. (c) Probably the genealogy closing the book of Ruth was added by Samuel, the apparent author of the following books we know as first and second Samuel. Samuel would have known the name of the father of Jesse, because Samuel was contemporary with Jesse, he knew Jesse, he spoke with Jesse, and he knew Jesse was the father of God’s appointment for king. To pass over the name of Jesse’s actual father in the sacred record, when it was readily available to Samuel, would be improbable.

Thus we conclude again that the genealogy closing the book of Ruth is complete. Which means the Period of Judges was not as long as 450 years.

BUT WHAT OF 349 YEARS?

If the Period of Judges was 349 years, then the average age of Boaz, Obed and Jesse when the next link of descent was born would be 108 years. This also seems very old — but was it possible? Yes, it is possible. Jehoiada lived for 130 years [2 Chr. 24:15], somewhere during mid part of the period of Kings — this was extraordinary, but also much later than Salmon, Boaz, and Jesse. Moses, Aaron and Miriam all lived past 120, and Moses was not yet dimmed in strength or eye at the time. The generation after them could have lived equally long. Levi, the forefather of Moses, was perhaps 118 when his daughter Jochebed was born, who was the mother of Moses.2 {(2) Joseph was 39 when Jacob and his sons moved to Egypt. Levi was perhaps four years older than Joseph, so about 43 at the time. From then until the Exodus was 215 years. Of that period, Moses was born 80 years before the end. If we suppose Jochebed was 60 years old when she gave birth to Moses, then this was 75 years after her father Levi entered Egypt. Thus Levi would have been 43 plus 75, or 118 years of age, when his daughter Jochebed was born.}

Jesse had eight sons, and was esteemed an old man in the days of Saul when David, the last born, was still young (1 Samuel 17:12-14). Apparently Boaz was old when he married Ruth, for he was a man of substance and stature, and commended Ruth for not following the young men (Ruth 3:10). We do not know about Obed, but since the facts seem to require it, perhaps he also was old when Jesse was born. Thus, if the genealogy is complete, 349 years for the Period of Judges is possible. But 450 would not be credible.

This is one line of evidence the genealogy of David. There is a second line of evidence, internal to the Book of Judges, which is consistent with 349 years for the Judges, but not with 450 years. This second line of evidence we hold for the next issue.

NOT A TRIFLING MATTER

It is rare for a Christian publication to spend as much time, space, and thought on the subject of Bible Chronology as we do here. The reason we do is because we are at the very threshold of the Millennium — only 37 years [now only 18 years] distant, if we apprehend the divine word correctly. The importance of this matter to the closing work of this age should be apparent to all thoughtful Christians.

EXODUS TO SOLOMON

(Part Three)

This is part of our series on Bible Chronology. [E]In the first two segments of this portion, from the Exodus to the fourth year of King Solomon, we saw that the period of Judges lasted 349 years. That was the period of time from the division of Canaan among the Israelites after their conquest of the land, until the anointing of Saul as king of Israel.

1 Kings 6:1 is the text from which this period of 349 years is calculated. That text specifies that 479 years passed from the Exodus until the founding of Solomon’s Temple in the fourth year of his reign. From this we deduct the 40 years Moses led the Israelites in the wilderness, and the 6 years spent conquering Canaan, from the front part. We deduct the 40 years of Saul, 40 of David, and 4 of Solomon, from the back part. The portion remaining is 349 years, commonly called the “Period of Judges.” This is illustrated in the box below.

This differs from the number 450 used by Paul in Acts 13:20. As we observed earlier, Paul secured his number from a simple sum of 19 periods of time mentioned in Judges and 1 Samuel, which reach until Samuel’s judgeship. (Paul’s count takes us only until Samuel, because the Old Testament supplies no specific number of years for his judgeship.)

The reason the sum of the periods exceeds 349 years by so much is that many of those periods overlap one another. [F]In our last issue we observed that if these periods did not overlap, so that the Period of Judges lasted 450 years or more, the few generations from Rahab to David would be insufficient to span the distance. This is evidence that a shorter period is called for, such as the 349 years indicated by 1 Kings 6:1.

[2]There is also internal evidence in the Book of Judges for the shorter period. That internal evidence shows that various periods during the time of Judges did indeed overlap. That evidence is the subject of this article.

INTERNAL EVIDENCE

The Israelites frequently slipped into sin by following the gods of the Canaanites. For this reason, God would allow foreign armies to oppress them for a time, but when the Israelites cried to Jehovah for help, he would send a Judge to deliver them. This happened repeatedly. In each case we are told how long the oppression endured, who saved them, and usually how long the Israelites had peace thereafter. Here is a list of the first four episodes.

Following this, Abimelech, one of the sons of Gideon, exalted himself to be a king, but after three years he was killed in a period of civil war. So closes the 9th chapter of Judges. [Judg. 9:22,53-54,56] Two other judges followed, namely Jair and Tola. [Judg. 10:1,3] Then Israel slipped into idolatry again.

TWO OPPRESSORS

This time the idolatry was so severe, God allowed not one, but two oppressors to afflict Israel simultaneously, in two different parts of Israel. “The anger of Jehovah was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon” (Judges 10:7).

The narrative then discusses the Ammonite oppression in the eastern part of Israel. Its length was 18 years. [Judg. 10:8] It was relieved by Jephthah, as explained in the remainder of chapter 10, and chapters 11 and 12. [Judg. 10,11,12]

After completing the account of the Ammonite oppression, the Book of Judges then lists three judges who followed Jephthah, Ibzan, Elon, and Abdon. These judged consecutively for 7, 10, and 8 years. [Judg. 12:8-9,11,13-14] So starting with the Ammonite oppression of 18 years, and including Jephthah’s judgeship of six years [Judg. 12:7], this accounts for 49 years since the beginning of the oppression.

PHILISTINE OPPRESSION

But what of the Philistine oppression? The Philistines were in the southwest of the land of Israel, near the original allotment of the tribe of Dan, and near the border of Judah. How long did this oppression last? How was it ended?

The writer of Judges returns to this matter at the beginning of chapter 13. He first repeats the cause of that oppression, namely the sins of the Israelites. “The children of Israel did evil again in the sight of Jehovah: and Jehovah delivered them into the hand of the Philistines forty years” (Judges 13:1).

Now we learn for the first time the length of that oppression — 40 years. Then begins the story of Samson, a child promised to Manoah and his wife. God sent an angel to the wife of Manoah, who told her the child to be born shall begin to deliver Israel out of the hand of the Philistines (Judges 13:5).

It is clear from this that the oppression had already begun before Samson was born, and it would not end until after Samson had died — for he would only begin to deliver Israel. Thus his entire life was included within the 40 years of Philistine oppression. Judges 15:20 and 16:31 [Judg. 15:20; 16:31] tell us Samson judged Israel for 20 years, and the first text adds “in the days of the Philistines.”

Evidently Samson “judged” Israel in the sense of avenging them against the Philistines. This must have begun when Samson was a young man in his teen years, and had cause against the Philistines because of a young Philistine lady he courted for a wife. His service ended 20 years later when he collapsed the house of Dagon upon himself, taking with him 3000 Philistines, among them many leaders and nobles. [Judg. 16:27]

This must have substantially weakened their ability to oppress Israel, but it did not end the oppression. When did that Philistine oppression end? It must have ended soon after Samson’s death, because he was born during the oppression, lived to his late 30s, and died before the end of the 40-year oppression.

But how did it end? Who brought it to an end? Where is the account which describes this? The end of every other oppression is narrated in Judges. Where is the narration for the end of the Philistine oppression?

A BREAK IN THE NARRATIVE

The answer is hidden from the casual reader. But it is there. It follows in 1 Samuel 7:10-17. So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of Jehovah was against the Philistines all the days of Samuel (verse 13).  [1 Sam. 7:13]

The connection is hidden by the intervening chapters of Judges, and the story of Ruth. Those intervening narratives record three important episodes which all occurred much earlier in the period of Judges. Before going on to the history of Israel’s Kingdom, which began with Saul, these narratives must be included. They were not recited earlier, because they do not pertain to any specific judge. So they are appended here, before the Book of Judges closes, before proceeding on to other stories which take us into the Period of Kings.

[Episode 1] Judges chapters 17 and 18 [Judg. 17;18] describe how much of the tribe of Dan went into lasting idolatry. [Episode 2] Chapters 19-21 [Judg. 19-21] explain how the tribe of Benjamin was nearly exterminated. [Episode 3] The Book of Ruth explains the family history of King David.

With these vital pieces of history completed, the narrative then turns to Samuel, who led Israel at the end the Philistine oppression. He also was a child of promise, and he also was a Nazarite from the womb — just like Samson. [Judg. 13:5; 1 Sam. 1:11] In fact, the two were contemporaries, Samson evidently preceding Samuel by a little.

In this they are a picture of two others who would come much later to deliver God’s people. These were John the Baptist — also a child of promise and also a Nazarite — and Jesus of Nazareth, also a child of promise and an antitypical Nazarite. His consecration to God fulfilled what was represented under the Law by the vow of the Nazarite. These two contemporaries, John the Baptist and Jesus, brought Israel back to God, and into the blessings of the Gospel Age.

At the approach of the second advent of Christ another couplet of consecrated brethren did a parallel work for spiritual Israel. These were Bro. William Miller, leader of the Adventist movement in America who announced the soon coming of Christ, followed by Bro. Charles Russell, leader of the harvest movement who announced the actual return of Christ. But this digresses [or deviates from our Chronology focus]. We return to the narrative about the Philistines.

SAMUEL

While explaining the birth of Samuel as a promised child of Hannah, the first chapter of 1 Samuel necessarily introduces Eli who judged Israel as a priest during the time Samuel was born. Eli judged Israel for 40 years (1 Samuel 4:18). During this time Samuel grew under his tutelage [or guidance or coaching]. While Samuel was a young man, Eli fell and died when he heard the news that the Ark of God was lost to the Philistines in battle. [1 Sam. 4:17-18] 1 Samuel 4:9 tells us that at that time, the Philistines had already been oppressing Israel for some time. The ark was returned to Israel a few months later [1 Sam. 6:1], but then spent 20 years in Kirjath-jearim before the Philistines were finally vanquished (1 Samuel 7:3). [1 Sam. 7:2-3]

This means there were about 21 years from the loss of the ark (when Eli died), to the end of the 40-year Philistine oppression. Therefore, that oppression overlapped the last 19 years of Eli’s judgeship. Therefore, Eli’s judgeship began about 21 years before the Philistine (and Ammonite) oppression began, and about 22 years before Samson was even born. This is illustrated in the box at the bottom of this page [now below].

The Chart at the right [now above] illustrates the overlapping of Eli, the 40 year Philistine Oppression, the life of Samson, the life of Samuel, and the 18 year Ammonite Oppression. The key to Judges is recognizing that the Philistine Oppression of Judges 10:7, and the Philistine Oppression of Judges 13:1, are the same oppression. When this is understood, all the episodes in Judges fit readily into the 349 years allowed by 1 Kings 6:1.

Notice the number of overlapping periods. These overlaps are implicit in the history recorded in Judges. The 40 years of Eli’s Judgeship, the 20 years of Samson’s Judgeship, the 40 years of Philistine oppression, the 49 years of Ammon, Jephthah, Ibzan, Elon and Abdon — these all overlap. This is why the actual period of the Judges is so much less than the simple sum of all the periods listed in Judges and 1 Samuel.

[Additional Chart given below from Appendix C – Period of Judges, of The Stream of Time, By Bro. David Rice, page 109.]

Judges 11:26 says there were about 300 years from the time Israel came into the eastern part of their promised land, until the Ammonites oppressed Israel. Perhaps that figure is a round number, but the actual figure would be close. We will use it as though it were an actual figure, and the reader can make any mental adjustment he or she wishes.

Then from the division of Canaan among the Israelites, six years after they entered the eastern part of the promised land, until the beginning of the Ammonite and Philistine oppression, would be 294 [or 293 if 6.5 years is rounded to 7 years] years. This allows another 55 years until the 349 years of the Period of Judges ended when Saul was anointed king.

If Samuel was born a year after Samson, and Samson a year after the Philistine oppression began, then Samuel would be 38 when the Philistines were defeated, and about 53 when Israel demanded a king. By that time his grown sons had shown their bad characters. Samuel would live perhaps another 30 years,1 until about the age of 83.2 {(1) The reason we say Samuel lived about another 30 years after Saul was anointed, is that Samuel lived to anoint King David as a young man. Suppose Samuel lived until David was 20 years of age. That would be ten years before David became king at age 30 (2 Samuel 5:4). Since Saul reigned 40 years (Acts 13:21), there were 30 years from Saul’s anointing until that time. (2) If the 300 years of Judges 11:26 take us to the beginning of Jephthah’s judgeship, rather than the beginning of the 18-year Ammonite oppression, then Samuel would have been 18 years older than the ages we list.  This is possible. Eli died at the age of 98 by a fall. [1 Sam. 4:15] Samuel could have lived to be about the same age. If Samuel was born more than a year after Samson, and / or the 300 years Jephthah refers to were rounded off and were actually a little less, Samuel would have lived to his late nineties, as Eli did.}

THE SIGNIFICANT POINT

The significant point to notice is this. The overlaps described above, which seem evident from the text, limit the length of the period of Judges. From the division of Canaan, until the judgeship of Samuel — or even to the anointing of Saul — could not have been 450 years. For in that case Samuel would have lived to something like 183, rather than simply 83 — an impossible age for that time.

Thus the internal evidence from the Book of Judges is consistent with the testimony of 1 Kings 6:1.

Therefore, we have three witnesses to the shorter length of the period of Judges. (a) The explicit statement of 1 Kings 6:1, (b) the evidence of the genealogy leading to King David, (c) the internal evidence of the narratives in Judges and 1 Samuel. The latter two support the integrity of the testimony of 1 Kings 6:1.

Without God providing us the crucial testimony of 1 Kings 6:1, we might estimate the period from the Exodus to Solomon, but we would be at a loss to know the precise number of years. Thus we would be unable to determine a connected and reliable count of years from Adam forward through to Solomon. Remember that Acts 13:20, which has been relied upon by many, does not give us the necessary information. For (a) that text merely reports a sum of periods listed in Judges and 1 Samuel without regard to overlaps, (b) that text takes us until Samuel, rather than until Saul, and no text tells us the specific years of Samuel’s judgeship.

The testimony of 1 Kings 6:1 has been challenged, because of its apparent inconsistency with Acts 13:20. But now we see the reason for the difference. Now we see that both texts accurately report what they intend. Neither is in error. Neither sacred record need be disputed. The value of Acts 13:20 is that it assures us of the integrity of the periods listed in Judges. The value of 1 Kings 6:1 is that this text, and only this text, yields a precise figure to span the time from the Exodus to Solomon, thus bridging over any uncertainties in the Period of Judges. Let us therefore receive with appreciation what God has provided.

A CONNECTED THREAD

This finding connects the thread of Bible chronology from Adam, to the flood, to Abraham, to the Exodus, now to the reign of King Solomon near the time when the history of Israel is linked to the history of other nations. This allows us to assign an historical date. By this means the beginning of Solomon’s first regnal year can be dated to Tishri of 970 BC. Thus the spring of his fourth year, when Solomon’s Temple was founded, was in 966 BC.

From this date we can count backward through scriptural time to Adam and 6000 years forward from there take us to 2043 AD. Evidently that year will commence the long looked for Seventh Millennium the Thousand Years of Revelation 20:6.

That millennium will commence in a crescendo of troubles described as the seventh plague of Revelation 16. But shortly thereafter, the blessings of the Millennial Kingdom of Christ will begin to flow as a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb (Revelation 22:1).

Then the weary world will realize the wonderful blessings God has for them. They will need but the humility to accept them by the means God offers them.

– By Br. David Rice – Part I from Faithbuilders Fellowship, April 2006 issue, Part II from Faithbuilders Fellowship, June 2006 and Part III from Faithbuilders Fellowship, July, August 2006 issue.

——————-

Good subject.

• In previous issues we traced the years from Adam to the end of the Flood (1656), then to the Covenant with Abraham (427), then to the Exodus (430) – Refer BIBLE CHRONOLOGY (From Faithbuilders Fellowship, December 2005), NOAH TO ABRAHAM (From Faithbuilders Fellowship, January 2006) and ABRAHAM TO EXODUS (Part I from Faithbuilders Fellowship, January 2006 issue and Part II from March 2006 issue).
• The Exodus from Egypt occurred in the spring of the year, and the building of the temple began in the spring of the year also, commencing year number 480 – For the sake of calculation and understanding we can consider spring season to start from March, since the general spring season in Israel is from March to May.
• The fourth year of Solomon commenced in Tishri of 967 BC – In general, Trishi month falls during September to October month.
• In the previous issue, we discussed the apparent conflict of two texts, namely 1 Kings 6:1 and Acts 13:20 – Refer Exodus to Solomon (Part I) from Faithbuilders Fellowship, April 2006 issue.
• In the first two segments of this portion, from the Exodus to the fourth year of King Solomon, we saw that the period of Judges lasted 349 years – Refer Part I from Faithbuilders Fellowship, April 2006 issue, Part II from Faithbuilders Fellowship, June 2006.
• In our last issue we observed that if these periods did not overlap – Refer to Exodus to Solomon, Part II from Faithbuilders Fellowship, June 2006.

[R5955 : page 275]

DANGER IN SPIRITUAL PRIDE

PRIDE in any form and in anybody is a dangerous thing. In a worldly way the proverb is well attested, “Pride goeth before destruction and a haughty spirit before a fall” [Prov. 16:18]; and surely very, very few people have anything of which they might justly be proud! Some who hold their heads high with the pride of a haughty spirit, as though they were especially created out of some preferable “dust of the earth,” [Similar Gen. 2:7] have really nothing to boast of as to ancestry. A very few generations back are generally sufficient for any boaster.

The world is learning that it is not wise to boast of riches, lest thereby some one ask how were the riches accumulated and by whom, and whether they were honestly obtained. Pride of education is not appropriate, either; for education in general signifies the learning of what other people have found out or have written as history. [A]And in our day those who would boast of great education have need of humility lest it be found that the very thing that they are boasting about has been disproven by later researches. Scientific books of the year 1900 will not pass muster today, nor their theories stand in the light of present knowledge. So if it were right to boast of knowledge, the boaster would need to be very careful to keep up to date.

Pride of one’s beauty or physical perfection is scarcely to be excused; for the beauty of form and feature came by heredity, and the parent rather than the child might have some reason for pride. Pride as respects clothing, adornments is also foolish. The maker of the fabrics or the ornaments might have some reason for pride in the handiwork, but surely the wearer has not! He is merely appropriating to himself the skill and labor of others.

SPIRITUAL PRIDE WORST OF ALL

But our theme is spiritual pride! We would divide it into two classes: first, [1] the spiritual pride of the merely nominal or professing Christian; and second, [2] the spiritual pride affecting true Christians.

[1] The spiritual pride of the nominal church-goer is not all hypocrisy. He sees spiritual forms and ceremonies, hears spiritual songs and sermons, and in many instances is not aware but that he himself is a true Christian, as much so as any. Does he not go regularly to meeting? Is he not a regular contributor, not only to the expenses of the house of worship, but in general to the forwarding of the Lord’s cause—charities, etc., as these are presented to him from time to time?

However they have lived during the week, however they have dealt with the butcher and the baker, most church-goers take a pleasurable pride in joining some of the showy groups moving toward church buildings. The spiritually proud usually prefer the showiest and most aristocratic and high-toned temples of worship. At the conclusion of the services they feel a self-satisfaction. Have they not worshiped God? Ought not all people to worship Him? How many others have not done so! They feel a spiritual pride or superiority when comparing themselves with non-attendants.

They went not for spiritual instruction; or even if any were given in the places visited, they were not themselves in condition to receive such—not being spirit-begotten. They had no real hunger for [true] righteousness, for truth. They had merely satisfied a feeling of duty. They had in a sense done penance, and hoped that somehow, sometime it would inure to their advantage—perhaps saving them from some of the worst degrees of purgatorial sufferings—perhaps even making them acceptable for Heaven. Why should not God feel grateful to them for having denied themselves and wasted a few of their precious hours to go worship Him?

Although they would not put it so, they feel in a measure that God would be very unjust if He would pass by such a matter and not reward it handsomely. They feel spiritually proud and self-satisfied, and so long as in that condition are not in a particle of danger of getting hold of the Truth. Nor need we suppose that the Great Adversary would especially give his attention to them, for they are very safely [already] under his influence. Was he not the first to manifest pride and to say in his heart, “I will ascend above the sons of God (I will take a higher position than others); I will be as the Most High”? [Isa. 14:14] Spiritual pride was evidently Satan’s great mistake, which led to his complete downfall.

Some who make no pretense of belief in God or in the Lord Jesus Christ or in the Bible have what might be termed a sort of spiritual pride. They pride themselves on living a moral life, on being able to conduct themselves honorably and decently in life—never getting drunk, never doing some of the seriously immoral and perverse things that many others do. In pride and boastfulness they will say: “I feel myself just as good as any church member, and I never go to church.” And by this they mean, “I feel myself to be better than any church member.” They are merely mixing modesty of statement with pride of thought in the proportion which they think will best influence the hearer.

Press the inquiry a little further—as to what good works they especially rejoice in—and they will tell how as “Odd Fellows,” “Masons,” etc., they sat up one night with a brother of the Order who was not very sick, who did not need very much attention and who had a trained nurse anyway to take care of him; but they felt as though they had been doing a noble work of charity. In general, their pride is that they have not violated the laws; that they have lived decent, respectable lives. Is there really anything in this that is an occasion for pride, for special self-congratulation? What man or woman should not keep the laws and should not be ashamed if he failed to keep the laws—especially when we would remember that those laws were made—not for good people, but for evil-doers? [Similar 1 Tim. 1:9]

SPIRITUAL PRIDE IN THE TRUE CHURCH

[2] Now we come down to the most serious thing of all! The pride which is merely foolish or semi-hypocritical in the world and in the nominal Christians becomes a very serious matter indeed if it invades the heart and the life of the child of God. But why do we make such a difference? Why say that spiritual pride would be so very dangerous in one of the Lord’s saints, whereas it would be little more than foolishness in the world? Ah! the difference is that these are God’s special representatives in the world, who must become copies of God’s dear Son if they would ever attain to the glory, honor and immortality to which they have been invited by the Lord.

[B]When they gave themselves entirely to the Lord and were justified from sin through the imputation of the Redeemer’s sacrifice, and were thus introduced into the family of God and begotten of the Holy Spirit, it meant a great change for these. Old things passed away; all things became new. [2 Cor. 5:17b] These, and these alone, are on trial during this Gospel Age for eternal life or eternal death. And of all their temptations and beguilements, the sin of spiritual pride is probably one of the most dangerous of all. In proportion as it comes in, the Spirit of the Lord departs, and the spirituality of the individual ceases. This spiritual sickness, unless curbed, would surely lead on to the Second Death, for “the Lord resisteth the proud and showeth His favor to the humble.”—James 4:6.

The Apostle Peter evidently had this besetting danger of spiritual pride in mind when he wrote to the Church: “Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time.” (1 Peter 5:6.) “Whosoever exalteth himself shall be abased; and he that shall humble himself shall be exalted,” said the Master. [Luke 14:11]

ONE SYMPTOM OF THIS SOUL-SICKNESS

How may we know spiritual pride? some one may inquire. One of the most serious things in this connection is that those who have spiritual pride very rarely are aware of it. They sometimes have forms of godliness which not only deceive others, but deceive themselves and hinder them from seeing the spiritual pride which is working and which others may more readily see.

When you feel that your attendance at meetings, your reading of so many pages of SCRIPTURE STUDIES per day, your distribution of so many tracts, or your circulation or loaning of so many books, are matters to be boasted of—then take care! That disposition to boast is an indication that you would be in danger of catching spiritual pride if circumstances were favorable. These are all good and laudable things, all proper things; and you should feel a proper degree of self-congratulation that you find yourself able and willing to turn from the daily newspaper or novel, the reading of chitchat, or the writing of chitchat, to do things so reasonable, so proper, so much in harmony with the Divine will. But any disposition to boast of the matter should lead you to a careful scrutiny of thought—of the motives lying behind these activities in the Lord’s service.

We are not meaning to say that it would be improper to give a testimony in which all of these things might be brought forward as an encouragement to others or as a proof that we love the Lord and are anxious to serve Him. What we are cautioning against is a spirit, or disposition, to boast of anything that we might be or do as the Lord’s children. We have nothing whereof to boast. If we gave all of our goods to feed the spiritually poor, all our time to circulating the Truth, and all of our energy to the honoring of the Lord’s name, we should feel that, having done all, we had not really profited our Lord, but merely found an opportunity of showing Him a little of the devotion of our hearts in acknowledgment of the numberless blessings already received at His hand, and the still more wonderful favors which He has promised shall be ours, if faithful. Well did the poet write:

“I want the first approach to feel
Of pride or fond desire!”

STILL FURTHER SYMPTOMS

Another form of this disease of spiritual pride manifests itself in a hypercritical attitude of mind. When one attends a testimony meeting, or a Berean class, and hears no real good testimony but his own, hears no proper answer except his own to any of the questions, never sees an Elder in the chair who knows how to lead a meeting anyway—these should be considered dangerous symptoms of spiritual pride.

Not that all these things might not possibly occur, but they are surely not likely to occur continually. It would be perfectly proper for us to give such attention, and to be so well informed, that we would be able to see quickly any unscriptural proceeding or any instance of very poor judgment that would be a hindrance to the effectiveness of the services. It would be proper, too, if ever we saw that the best interests of the class were not being served—and if, after waiting patiently for a while, we found that they were not likely to be corrected—it would be entirely proper for us, in a meek and quiet spirit, to call attention to the fault, either in the Class or to an elder, or whatever would be the most effective and least demonstrative way. “Let nothing be done through strife or vain glory,” [Phil. 2:3] but everything for the glory of God.

And right there we need to be careful, too, lest we get into the way of thinking that everything that harmonizes with our ideas is to the glory of God, and that whatever would not harmonize with our ideas could not be pleasing to Him. [C]Well did the Apostle write: “See then that ye walk circumspectly, not as fools.” (Ephesians 5:15.) Well do we see the meaning of this word “circumspectly”—that it signifies with close scrutiny on every hand, especially as respects thoughts, motives, intentions.

“BE NOT MANY OF YOU TEACHERS” [Jas. 3:1]

Well did St. James write, “Be not many of you teachers, my brethren, knowing that a man shall receive the severer trial.” (James 3:1.) While, as we have pointed out, all of the Lord’s people are specially susceptible along the line of spiritual pride, there seems to be a special danger surrounding all who become in any manner identified with the promulgation of His Truth.

It is a special privilege, indeed, to tell out the Message of God’s grace to all who have a hearing ear. How thankful we are that it is not—as it was once supposed—the exclusive privilege of the clergy, but that the Lord declares that all who are His consecrated people and who receive the begetting of the holy Spirit have, through it, the anointing to preach the Good Tidings to the meek and to bind up the broken-hearted! (Isaiah 61:1.) We are glad of this privilege, which includes our private conversations with neighbors and friends. But what a privilege to be God’s ambassadors, and in His name to tell of the coming Kingdom, of the great provision God has already made through the death of Jesus, of the grand outcome, and of how the kings and priests of that Kingdom are now being called out of the world, experiencing a change of nature in preparation for their future work!

Old as the Message is, it is so new and wonderful, if rightly presented, as to awaken astonishment in the honest-hearted who hear. They wonder, how did this ordinary man (or woman) ever come to understand and be able so beautifully to portray these wonderful things? Perhaps they give a hint of their surprise. Then comes a danger-moment for taking the disease of spiritual pride. Just a little swing of the mind; and you think that it is wonderful that even you should know about such things when the great mass of mankind have not the remotest conception of them, and that even some of the ablest and most talented ministers of the Word of God are ignorant respecting these things in the Bible.

If you are taking the disease of spiritual pride you will doubtless feel a straightening of your back. You are beginning to feel more important, and to look more dignified and to feel that, after all, you are somebody great. Your voice indicates this, too; and your hearer notices it. Then he begins to feel that it is not the Word of the Lord, but that, as you seem to admit, it is something that you made up—something that you are responsible for, and he thinks less of it on that account.

The proper attitude, as all will agree, is that the Lord’s people should feel greatly humbled instead of greatly exalted and heady in respect to these opportunities for telling the Truth to others. We should feel our unworthiness. We should realize that the Plan is not ours; that we have merely heard of it ourselves; that it is really God’s Plan; that we are honored as His servants to tell it out. But if we allow any impression to go out that it is by any wisdom on our part, or any skill, that the beauty is seen in the Message, then to that extent we are taking glory to ourselves which belongs to the Lord, and doing injury to ourselves proportionately by failing to demonstrate our worthiness to be used by the Lord in the present and in the future. The wonderful privilege of speaking as ambassadors for the Lord, to tell of His greatness and Plan should humble us with the thought that He has privileged us, whereas He has angels, who excel in strength and whom He might have used in communicating this most wonderful Message.

SPECIAL TEST UPON ELDERS AND DEACONS

[D]But the dear brethren chosen by the Classes to be their Elders and Deacons have a still further test to their humility. Apparently no one could occupy such a position without great danger of infection from the disease called spiritual pride. Sometimes the Lord’s people seem entirely to forget the caution which St. Paul gave, saying that a novice, a beginner, one young in the Truth, no matter how bright, no matter how educated, should not be chosen to the service of Elder or Deacon because, as the Apostle remarked, he would be especially susceptible to this foe of the children of God—spiritual pride.—1 Timothy 3:6.

But not merely are the novices in danger. Everyone appointed to serve the Lord’s people is thereby put into the place of great temptation, which might mean a spiritual fall and ruin in the Second Death. Perhaps the Lord’s people have not been sufficiently considerate of these things as respects those whom they elect to be their servants. Perhaps those accepting these positions of service under the votes [or rather accepted] of the brethren scarcely realize what danger they do run in accepting. If they realized, doubtless that realization would make them hesitate about accepting at all; and humility would certainly lead them not to attempt to serve unless they were most explicitly appointed to the service [by God].

But what do we find? Alas! in some a tendency to seek the eldership or deaconship. In some, even a tendency to “wire-pull” and bargain that they might be elected; in some a tendency to feel offended if they were not chosen; in some a tendency to feel angry with anybody who would vote against them in such an election. Alas! alas! if the dear brethren realized what was gnawing in their minds and urging them on to these things—oh, what a different course they would take! In all meekness and humility they should feel a timidity even about taking a position where there would be such a responsibility. The admonition on this is that although all of the Church should, according to their knowledge of the Truth, be qualified to be teachers, nevertheless the safer place is not to be a teacher, knowing that such shall have the severer trial. Only a sense of responsibility to the Lord and to the brethren should make one willing to serve in such capacity, much as all ought to love to be the Lord’s representatives in the Church.

Everything in the nature of pride, fond desire to be Elders or to be great, is not only dangerous to the person himself, but dangerous to the entire Class with which he is associated. The spirit is catching, just as is every disease. Strife, vain-glory, ambition, all contrary to the spirit of the Lord, soon appear. Next come anger, malice, envy, hatred, evil-speaking, evil-surmising. These, St. Paul tells us, are “works of the flesh and of the Devil.” [Similar Gal. 5:19; 1 John 3:8] All this harm, all this spirit of the Adversary, is apt to be introduced into the class either by one or more of its Elders or Leaders, or by one or more who desire to be Elders or Leaders.

We are sorry that this is true, yet we know of a number of Classes containing many dear children of God, many of whom are otherwise exemplary, but who have gotten into this condition. Instead of the spirit of the Lord being fully in control, the evil spirit, or disposition, is frequently manifest in various ways in the meetings. [E]The class fails to make progress, either numerically or spiritually. These are the bitter fruits of this noxious thing known as spiritual pride.

If we had but the power of language to hold it up before the readers of THE WATCH TOWER, that they might see it in its true shape and terrible color, the effect would surely be to cause an alarm in Zion! Fain would we ring the alarm bell from the “Watch Tower,” for be it noted that these dear ones who are becoming thus involved are often grand characters, truly spirit-begotten children of God. Of some of them we know that in the past they ran the race splendidly. How sorry we feel to see signs that their characters are being transformed in a wrong direction! Let us heed Him who said, “By their fruits ye shall know them.”—Matthew 7:16.

GUARDING AGAINST SPIRITUAL PRIDE

As already indicated, one of the serious things connected with this malady of spiritual pride is that those who have it are rarely aware of it. Another difficulty is that it is almost impossible to correct them and to cause them to know that they have the disease. If spoken to on the subject they seem to think at once that their benefactor is their enemy; that he is jealous of them; that he would like to get their position, etc. Hence the disease is nearly incurable, except as either the Class may assist or the Lord’s providence may interpose.

If the Class notices the growth of such a disposition, it should quickly, and with love and good intention, merely fail to elect for any service to the Class the individual who seems to be getting top-heavy—spiritually proud. If this were resented, it should be considered all the more a necessity to leave the self-conscious one to cool off quietly and get his bearing—for his own good and that of the Class. Where the Class fails to help in this matter, apparently nothing remains except for the Lord to chasten the individual for his good, either with business reverses or losses or with physical disease, or in whatever way may seem best to Him. And we have confidence that the Lord will do this for everyone who is truly His child and who gets into such a condition as to need such correction in righteousness. Is it not written, “The Lord will judge (punish) His people”?—Deuteronomy 32:36.

A BIBLE ILLUSTRATION OF THIS SIN

The Bible gives many illustrations of this sin, but we choose the most conspicuous [or noticeable] one. There was a holy man of old, beloved of the Lord, noble, self-sacrificing, a Prophet of the Lord. He served the Lord and His people faithfully—wonderfully—for forty years; but finally he was guilty of this sin of self-assurance—spiritual pride. And, strangest of all, this man is noted to us in the Bible as having been at the beginning of his career the “meekest man in all the earth.”—Numbers 12:3.

Yes; it was the glorious Moses, who at the beginning of his experience as a servant of the Lord was so very meek, so very humble, but who, at the conclusion of his career, was hindered from entering the promised land as a punishment for spiritual pride or self-assurance, where he should have given the Lord the glory. We recall the circumstances: Moses, as the Lord’s special servant, had led Israel out of Egypt across the Red Sea into the wilderness, en route for Canaan. He performed, by the Lord’s direction, several miracles on the journey. One of them was the smiting of the rock when the people were famished for water. God directed him to smite the rock; and from that rock flowed an abundant stream of water for the refreshment of the people.

According to the Bible, that rock was a picture of Christ—the “Rock of Ages.” (1 Corinthians 10:4.) It was by the Lord’s arrangement that this “Rock of Ages” was smitten, that the water of life might flow from Jesus for all of Adam’s race who would become Israelites indeed and come out of Egypt—out of the world—out of sin—out of the kingdom of the Adversary into obedience and fellowship with the Lord.

Forty years after this time of the smiting of the rock, when Israel had been journeying to and fro, waiting for the time to come that they might be permitted to enter Canaan, their wandering led again into this district, so barren and devoid of water. The people cried to Moses and Moses cried to the Lord on their behalf as to what should be done. The Lord’s answer was that Moses should speak to the rock which previously he had smitten, and that water would come forth. But during these forty years in which Moses had dealt with the Israelites as a father with his children, he had naturally gained a great deal of self-assurance. He could hardly pass through such experiences and still be the meekest man in all the earth.

So now, neglecting the command of the Lord, Moses went to the rock and smote it a second time with his rod, shouting to the people: “Ye rebels, must we bring you water out of this rock?” (Numbers 20:1-12.) Alas, poor Moses! He was taking the glory to himself instead of ascribing it all to the Lord. Soon Moses realized the great mistake he had made. It might be said to have been his only mistake, and yet the Lord on this account denied him the privilege of going into the land of Canaan, granting him instead merely the opportunity of seeing it from across the River Jordan, and burying him there.

Shall we not from this illustration esteem that spiritual pride and self-assurance are very displeasing in the sight of the Lord? Could we draw any other conclusion from this great lesson written for our admonition?

A WORD OF CONSOLATION

For the comfort of those who may feel that they have done much worse than Moses, or been much more self-assertive, been much less careful to honor the Lord, have manifested much more spiritual pride—for their comfort let us notice that the punishment here was severe because it was part of a type. As the first smiting of the rock typified the crucifixion of our Lord, so the second smiting of the rock typified the crucifying of the Son of God afresh and putting Him to an open shame; as described by St. Paul in Hebrews 6:6. As the smiting of the rock represented this public, open repudiation of Jesus and His teaching and His cause, so the preventing of Moses from crossing Jordan into Canaan typified the Second Death. We are not to think that Moses will never come into Canaan; nor that he has died the Second Death, but merely that this type was shown in his experiences.

Neither are we to think that brethren who have manifested spiritual pride and done things in their own name, rather than in the name of the Lord and the name of the Class, have thereby committed the sin unto death. We are, however, to realize that a terrible danger goes with spiritual pride, and that, persisted in, it would surely result in Second Death. Realizing this, how anxious, how zealous we should be, not only in the eradication of every symptom of it we might find in ourselves, but also in being careful lest we should take the contagion or in any manner come under its influence or have any of its symptoms!

SPIRITUAL PRIDE—PREVENTION AND CURE

We have already intimated the difficulty in connection with the treatment of this disease when once it gets hold. The chief feature of the difficulty seems to be that the disease has a destroying effect upon the conscience. The mind becomes more or less obtuse to the simple principles of the Golden Rule [Matt. 7:12]—not to mention the still higher law of our Lord’s New Commandment to the brethren. The ignoring of the Golden Rule is manifested every time an attempt is made to coerce the Class, either in the election of its servants or in the ordering of its meetings.

The regulations of the Lord’s Word are known; the residing of the authority in the Class is recognized, and when an Elder attempts to twist or turn or alter this he is not doing to the others as he would be done by. He has a right, as one of the Class, to his own opinion of the Lord’s will on any matter. He has the right to express his [own] judgment. But he has no right to hinder others from the expression of their judgment; and every such interference is a violation of the Golden Rule as well as a violation of the Law of Love and a violation of the First Commandment—to honor God; for it is setting aside the Divine arrangement provided for such matters.

But where the Elder progresses along such lines, in defiance of the Golden Rule principle, to the ruling of the Class, the coercing or cajoling of them to the doing his way, his will, the effect is the perversion of his own mind. His conscience becomes obtuse. Whoever violates his conscience repeatedly, by ignoring the principles of righting a wrong which he clearly sees, that person is undermining his conscience.

Conscience is the scale by which we weigh the various things presented to our judgment to ascertain the right or the wrong, the justice or the injustice, the truth or the falsity of a thing. This scale may be a very coarse one or a very fine one. It may be capable of very fine discriminations; or it may see things only in a rude, crude way. The Christian, especially if he has been long in the School of Christ, should have a very sensitive conscience; and from the Word of God he should be able to draw the weights by which he would balance all the questions of the affairs of life, and determine with almost absolute accuracy their right or their wrong—to what extent they would be pleasing or displeasing to the Lord. The impairment of that scale is the great danger in every sin, and it seems to us especially so in respect to the sin of spiritual pride. Nothing much can be done until the scale be rectified.

How important all of the Lord’s people should feel it to be to keep their consciences thoroughly just; to be unwilling to take advantage of a brother, or of anybody, either in business or in an argument or in a Church election! The thought of the slightest infraction of justice on his own part should ring the loudest bells of alarm in the heart and the head of every true child of God: “Could it be that I who have enlisted in this cause of justice should be found sympathetic with injustice? Could it be that I could close my eyes to anything in my own conduct in the nature of injustice? Can it be that I am vitiating [or spoiling] my own conscience and shall be liable to all the terrible results?”

To rectify a wrong course would therefore mean the reestablishment of the principles of justice in the hearts and the minds with a carefulness proportionate to the results involved—life or death everlasting. As justice shall begin to be reestablished in our minds, it will begin to regulate our words and acts. Gradually, then, the wrong-doer would begin to see how grossly he had violated the principle, how spiritual pride had almost destroyed his future prospects in the Kingdom. To such an one would surely come hearty repentance and thorough resolutions for the future.

THE GREAT NECESSITY FOR SELF-EXAMINATION

But how shall we safeguard ourselves against this spiritual pride, knowing as we do its insidious character and evil influence? How may we know that we are keeping ourselves in the love of God and not straying away toward spiritual pride?

Our advice is the same that we have already given in THE WATCH TOWER; viz.—that the Lord’s people not only go to Him at the opening of each day and ask for Divine wisdom and supervision, and then through the day seek to live in accordance with that prayer, but additionally at the close of the day we have recommended a special self-inspection as respects the things done, the things neglected that should have been done, and the things done that should not have been done, in accordance with our vows of consecration to the Lord. If these reckonings and balancings every night with the Lord continue, and if they are done honestly, by a conscience that is not perverted, but that balances truly, we may surely expect that such, in harmony with the Lord’s Word, will be keeping themselves in the love of God. They will be growing in grace, growing in knowledge, growing in love; and “the Wicked One will not touch them.” [Similar 1 John 5:18b]

But let us not forget that while we are to exercise great leniency in viewing the words and deeds of others, ascribing only good intentions where they are professed, we are to scrutinize with all of our might our own hearts, our own intentions. We are to inquire why we did this thing or left undone the other thing; why we did this thing this way; why we spoke in such a tone, etc. Such a careful examination, weighing of thoughts, words and deeds, would be very unsatisfactory to a person who was not wishing to be in accord with the Lord. But those who have made a covenant with the Lord and are faithful to that covenant will find such a course to be a great blessing, comforting their hearts at the time, strengthening them for the future, and in connection with the Lord’s providences it will be fitting and preparing them for places in the Heavenly Kingdom.

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Good subject.

• And in our day those who would boast of great education have need of humility lest it be found that the very thing that they are boasting about has been disproven by later researches – This reprint was written in September 1916.
• When they gave themselves entirely to the Lord and were justified from sin through the imputation of the Redeemer’s sacrifice – It would be apt to reverse the sequence here.
• Well did the Apostle write: “See then that ye walk circumspectly, not as fools.” (Ephesians 5:15.) – The context of the verse indicates a time sensitivity. However here the author emphasises the “circumspectly” which is the focus here.
• But the dear brethren chosen by the Classes to be their Elders and Deacons have a still further test to their humility – As we understand now, this choosing by the Class is not by voting or election, but the elders are set in place by God and are accepted as leaders by the Class.
• The class fails to make progress, either numerically or spiritually – It is not essential for a Class to make progress numerically, especially when we are approaching the end of the harvest.