Is the “Sabbath day” a Saturday, Sunday or any day of the week?

sabbath-day-rest

Have you ever considered answering these questions in your mind:

WHY do some Christians meet for study on Saturday, while others do so on Sunday?
OR
WHY did Sunday become a legal day of rest?
OR
WHY do we even need a “sabbath day” at all?

You have come to the right post for some answers to these questions and by God’s grace,

Let us share the Truth about God’s Truth!

Exodus 20:8-11 gives the fourth of ten commandments. This fourth commandment is about the Sabbath day that God commanded Israel to observe, when he gave Israel His law through Moses, at Mount Sinai.

The fourth commandment does not say to cease from ordinary work and engage in religious work, as many of its advocates seem to suppose. On the contrary, it prohibits all kinds of work—even picking up sticks for kindling a fire (Exodus 35:3, Numbers 15:32-36). Often Sunday is as busy a day as any. How many who claim to keep this commandment do more work in the way of cooking, etc., than on other days?

If that law is now in force and has by any means extended beyond the Israelites (on whom alone it was put), so as to cover Christians, then every Christian violates it repeatedly, and is under jeopardy for “they that violated Moses’ Law died without mercy” (Hebrews 10:20).

But though our views on this subject differ widely from those of many Christian people, we are glad that one day of each week is set apart for rest from business, without regard to which of the seven days is thus observed, or by what law or lawgiver it was originally appointed. We greatly enjoy the day, and think it not only a blessing to those who use it for worship and study, but also for those who use it merely as a day of rest and recreation from toil, to enjoy the beauties of nature, or to visit with their friends and families as they cannot do on other days. And we are specially pleased that the day set apart by the government under which we live is Sunday—the First Day of the week—because of the same blessed memories and associations which gave that day a special sacredness to the Church in the days of the apostles.

But for two reasons we dissent from the idea of the Sabbath common to the majority of Christian people. First, if their claim that we are under the Law (of which the Sabbath day observance was a part), be true, the day they keep as a Sabbath is not the day mentioned in that command. They observe the first day of the week, while the command designated the seventh day. If the Fourth Commandment be binding at all, it is binding as stated, and cannot be changed.

Second, if bound to the Law, the keeping of the Sabbath in any other than the strict way in which its keeping was prescribed is inconsistent. If the command be binding upon us, the manner of its observance, in its details, is no less binding. If the strict significance of it has passed away, surely whatever set aside its strict requirements, has set aside the command entirely. Therefore, if observed at all, it should be observed with all its former strictness.

The only proper reason for the less strict observance of the day, or for the substituting of some other day than the one originally designated, would be an order from God himself to that effect. Men have no right to alter or amend God’s laws. Not even an angel from heaven could sanction the change. But God did not change that Law. It stands exactly as it was given, but it applied only to those to whom it was given—Israelites. If it was altered in any degree, or made applicable to any other people than Israelites, the evidence should be no less clear and positive than its original giving at Mt. Sinai. But no such evidence of change exists.

Those who are Gentiles by nature were not under the Law, for it was not given to them. Therefore the Sabbath ordinance does not apply to them. Those who are Jewish, and have come into Christ, have been freed from the Law, so that they also are no longer subject to the laws of the Sabbath day.

The apostle Paul explains in Romans 7:4 that having come into Christ, Jewish Christians have died to the Law and received a new commitment to God through Jesus. “My brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.”

The apostle Paul also wrote to the Colossians about the ordinances of the Law. He said that Jesus “took it out of the way, nailing it to his cross … Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days” (Colossians 2:14-17).

What Work Did the Apostles Do On Sundays?

The apostles used the seventh day as a time for preaching Christ, as they used every day in the week, and especially because on that day the Jews, their most hopeful hearers, met for worship and study. But the Apostles nowhere recognized the seventh-day Sabbath as a day of rest, as the Jewish Law Covenant had enforced it. On the contrary, they taught (Romans 14:5-8) that any and all days are acceptable for good works done in the service of God and for the benefit of fellow men (Matthew 12:10,12).

^“5One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. ⁶The one who observes the day, observes it in honor of the Lord. The one who eats, eats in honor of the Lord, since he gives thanks to God, while the one who abstains, abstains in honor of the Lord and gives thanks to God. ⁷For none of us lives to himself, and none of us dies to himself. ⁸For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s” (Romans 14:5-8).

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^“9He went on from there and entered their synagogue. ¹⁰And a man was there with a withered hand. And they asked him, ‘Is it lawful to heal on the Sabbath?’—so that they might accuse him. ¹¹He said to them, ‘Which one of you who has a sheep, if it falls into a pit on the Sabbath, will not take hold of it and lift it out? ¹²Of how much more value is a man than a sheep! So it is lawful to do good on the Sabbath.’ ¹³Then he said to the man, ‘Stretch out your hand.’ And the man stretched it out, and it was restored, healthy like the other. ¹⁴But the Pharisees went out and conspired against him, how to destroy him” (Matthew 12:10-14).

Sunday Worship

Some claim that Sunday gathering and worship was introduced by an edict of one of the popes. But this is a mistake: it had its start in the fact that it was on the first day of the week that our Lord arose from the dead; and that upon that day and evening he met with his disciples, and expounded unto them the Scriptures, until their hearts burned within them.

Christ’s faithful disciple, Luke (the only non-Jewish Gospel writer) recalled the blessing after the Lord Jesus appeared to two disciples (Cleopas and an unnamed companion) on the way to Emmaus, saying: “Did not our hearts burn within us while he talked with us by the way and opened unto us the Scriptures?” (Luke 24:32)

This occurred on the same Sunday that Jesus was raised. He had appeared to the women leaving the tomb (Matthew 28:1-9), then Mary Magdalene after her second visit to the tomb (John 20:1,16), then to Simon (Luke 24:34), and subsequently to the apostles (except Thomas, John 20:24) and others gathered together that evening (Luke 24:33, 36).

They waited another week (John 20:26) for further manifestations from the risen Master, when again he appeared to the Eleven, this time including Thomas. When the holy Spirit came at Pentecost that year, this also was on a Sunday (May 22, AD 33). From these experiences, it is not surprising that without any command from the Lord, the early Church fell into the custom of meeting together on the first day of the week as a commemoration of the joys begotten in them by our Lord’s resurrection and as a reminder, also, of how their hearts burned within them as he on that day of the week had opened unto them the Scriptures (Luke 24:45-49).

Acts 20:7 says that “upon the first day of the week … the disciples came together to break bread.” 1 Corinthians 16:2 says that “upon the first day of the week let every one of you lay by him in store, as God hath prospered him,” as a donation for some of the poorer brethren in Jerusalem. This text also indicates that the first day of the week became a common day for gathering and Christian worship. Revelation 1:10 says that John was “in the Spirit on the Lord’s day,” on the isle of Patmos, evidently after the custom of special worship on the day of the week that Jesus had been raised from the dead.

As gradually the Church became free from close association with Judaism, and particularly after the destruction of Jerusalem and the general disruption of the Jewish system, the influence of the seventh‑day Sabbath waned, and more or less became attached to the first day of the week and the spiritual rest and refreshment of the New Creation, dating from our Lord’s resurrection in glory, honor and immortality.

For a time both days, Saturdays and Sundays, were observed by Christians. Saturday, the seventh day from Jewish custom (and because it furnished the best opportunity for reaching devout Hebrews, the class most likely to be interested in the gospel). Sunday, the first day, in commemoration of our Lord’s resurrection.

Ignatius, AD 75 (a student of the Apostle John, an Elder of the Church of Antioch, and a Christian Martyr,) in his writings mentions some approvingly as “no longer Sabbathizing, but living in observance of the Lord’s day, on which also our life sprang up again.”

When Did Sunday Become a Legal Day of Rest From Work?

The earliest record found in Scripture of the use of the name “Lord’s day” for the first day of the week is in Revelation 1:10 (AD 96), “I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet.”

The Encyclopaedia Britannica says: “By that name it is almost invariably referred to by all writers of the century immediately succeeding apostolic times….The first writer who mentions the name of Sunday is Justin Martyr: this designation of the first day of the week, which is of heathen origin, had come into general use in the Roman world shortly before Justin wrote. [Second century AD]…As long as the Jewish-Christian element continued to have any prominence or influence in the Church a tendency more or less strong to observe Sabbath as well as Sunday would of course prevail….The earliest recognition of the observance of Sunday as a legal duty is a Constitution of Constantine, AD 321, enacting that all courts of justice, inhabitants of towns and workshops were to be at rest on Sunday, with an exception in favor of those engaged in agricultural labor.”

Not a Papal Mandate

It is, therefore, a misstatement to say that Pope Gregory or any other Pope first by decree instituted Sunday or the Lord’s day as taking the place of the Jewish seventh day Sabbath. The Decretals of Gregory do enjoin Sunday-keeping, saying, “We decree that all Sundays be observed, from vespers to vespers, and that all unlawful work be abstained from, so that in them trading or legal proceedings be not carried on.” But Constantine’s decree was in AD 321, while Gregory did not become a Pope until AD 590. Also Gregory refers to the fact that the work prohibited was already unlawful. Hence his decree is merely confirmatory of the laws of Constantine and other civil rulers preceding him.

The Roman Catholic church does not now, and, so far as we know, never did insist upon a strict observance of Sunday. In Catholic countries today both priests and people attend service in the morning, and give up the afternoon to various forms of pleasure—social recreational activity, etc

What Should True Christians Consider As Their Sabbath Day?

We rejoice that under divine providence the first day of the week, Sunday, is generally observed throughout the civilized world because the Lord’s consecrated few have special advantages and privileges of which they might be deprived were the observance of the day less general. The New Creation in Christ everywhere may surely rejoice greatly that they have the opportunity of setting apart one day in seven specially for worship, spiritual fellowship, etc. May all who are the Lord’s, not only use the day reverently, soberly and in spiritual exercise and pleasure, but, additionally, cast their influence in favor of its observance. To seek that by no word or act of theirs its observance be slacked amongst people in general.

But as some are deluded into thinking that the seventh day of the Jewish Covenant extended to all men as a bondage, so others have come under a similar bondage to the first day, laboring under the delusion that by divine appointment it became clothed with the outward sanctity accorded the seventh day among the Jews under their Law Covenant as a “house of servants,” “under the Law” and not under Grace.

Indeed many, not too religious themselves—professing no consecration—set great store by such observances, and would lose respect for professed children of God who neglected in any measure to utilize the first day of the week for worship and praise, or used it, on the contrary, for secular business.

We advise, for all the above reasons, that those who most clearly discern the liberty wherewith Christ makes free shall not misuse their liberty so as to stumble others; but use it rather as unto God and each other, for opportunities to grow in grace, knowledge, and all the fruits of the Spirit. We advise that within all reasonable bounds the Lord’s consecrated people, and, so far as their influence extends, their families—not only the minor children, but the adult members also—should keep Sunday faithfully. All should be instructed respecting the appropriateness of such a day of worship and praise, and respecting also the necessity of a day of rest from physical toil, not only for the Church, but for the world.

A Practical Good Benefit From The Fourth Commandment

While entirely free from the Jewish Law through Christ’s sacrifice (Colossians 2:14), we may, nevertheless, realize that since its provisions came from the Lord there is every probability that in addition to the typical significance of Israel’s ordinances there was also a practical good connected with them.

For instance, we may see a typical significance in the designation of certain animal foods as clean and fit for food, and of others as unclean and unfit for food; and although we may not understand just how or why some of these foods are unsanitary, unhealthful, we have every reason to believe that this is the case—for instance, swine, rabbits, eels, etc. We violate no law in eating these things, because we are not Jews; nevertheless, we should be rather suspicious of them, and rather on the alert to notice to what degree they are healthful or unhealthful; because we are bound to observe all laws of health, so far as we are able to discern them.

It is generally admitted, even by those who ignore the divine Word entirely, that a rest every seven days is advantageous, not only to the humankind, but also to the beasts of burden.

In France, following the Commune and its period of infidelity, it was determined to obliterate the Sabbath period of the Bible, one day in seven, and instead to have one day in ten as a rest day; but this was found to work unsatisfactorily, and however much the French desired to count on the metrical system they soon discovered that nature had a way of its own, and that nature stamps the number 7 with its approval in some unaccountable manner.

The New Creation needs no special advice respecting the proper use of the day, realizing that their lives as a whole have been consecrated, devoted to the Lord and to his service. Walking not after the flesh but after the Spirit, they will be seeking specially to use such a favorable opportunity to glorify God in their bodies and spirits, which are his. Praise, thanksgiving, meditations, and exhortations in accord with the divine Word and plan, will be in order.

Nor do we urge that the Lord’s Day, or Sunday, must be used exclusively for religious worship. God has not so commanded, and no one else has the right to do so. However, where our heart is, where our sympathies and love are, there we will delight to be, and we may safely conclude that every member of the New Creation will find his/her chiefest joy, his/her chiefest pleasure, in fellowship and communion with the Lord and with the brethren, and that, consequently, he/she will very rarely forget to assemble himself/herself with them, as the Scriptures exhort (Hebrews 10:25).

What we do voluntarily as unto the Lord, without being commanded, is all the more an evidence of our love and loyalty to him and his, and, undoubtedly, will be appreciated by him accordingly.

Israel’s Sabbath Typical

The Sabbath obligation of the Jewish Law announced at Sinai was given to no other nation than Israel, and consequently was obligatory upon no other people than the Jews. In giving the command of a seventh day rest to Israel, God identified their keeping of a 24-hour period with his own rest on a larger and higher scale. This leads us to infer that, aside from whatever blessing Israel obtained from a weekly rest, there was, additionally, a typical lesson in it for the New Creation; as indeed we find typical lessons in connection with every feature of that people and their Law.

The first mention of a Sabbath day in Scripture is in Exodus 16:23, to the Israelites, a month after the Exodus (see Exodus 16:1,2). This occasion was before the Israelites reached Mount Sinai and received the 10 Commandments.

Genesis 2:2,3 does mention the days of creation, and that “On the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.” However, nothing in Genesis indicates that God mentioned the Sabbath to Adam, Enoch, Noah, Abraham, Isaac, or Jacob.

The seventh day, the seventh month, and the seventh year were all prominent under the Law. The seventh day was a period of cessation from toil, a period of physical rest. The seventh month was the month in which the atonement for sin, thus rest from sin, was effected. The seventh year was for a release from bondage, servitude.

In addition, the seventh year multiplied by itself (7 x 7 equals 49) led up to the fiftieth or Jubilee Year, in which all mortgages, liens and judgments against persons and lands were canceled, and every family was permitted to return to its own estate—relieved from all the burdens of the previous errors, wrongdoings, etc.

The Antitypical Seventh Day

The antitype of Israel’s Jubilee year will be the Millennial Kingdom, and its general “times of restitution of all things which God hath spoken by the mouth of all the holy prophets,” the antitype being immensely larger than the type, and applicable to mankind in general.

To explain the antitypical meaning of the “seventh day” in Bible chronology, here is an extract from an article titled “Coming Blessings” by Bro. David Rice:

“In Israel it was customary to labor for six days and rest on the Sabbath. That day was set aside from mundane labor, both in order to focus on spiritual values and worship, and for rest and refreshment of the physical frame from the burdens of daily life. “Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings” (Leviticus 23:3).

This is a picture of the experience of mankind laboring for six days, six millennia, [The 6 epoch periods are listed in the following Post: https://biblestudentsdaily.com/2017/08/16/epoch-periods-in-gods-plan/] under the burden of sin and death, but resting from these burdens on the seventh millennium, a day for holiness and worship of God. The prophet Ezekiel mentions the same concept in the lengthy nine-chapter prophecy about the Millennial Kingdom that closes his book. “Thus saith the Lord Jehovah; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened” (Ezekiel 46:1). For six thousand years the world remains outside the gate of access to God. But during the Millennium they will come to Him with praise, worship, and for instruction.”

We Have a Sabbath Rest by Faith

The Apostle Paul says in Hebrews 4:1-11, ” ¹Let us, therefore, fear lest a promise having been left us of entering into his rest [Sabbath] any of you should seem to come short of it…. ³For we which have believed do enter into rest [the keeping of the Sabbath]…. ⁶Seeing, therefore, it remaineth that some must enter therein, and that they to whom it was first preached entered not in because of unbelief… ⁹there remaineth, therefore, a rest to the people of God. ¹⁰ For he that is entered into his rest, he also hath ceased from his own works, as God did from his. ¹¹ Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.”

Here the Apostle sets before us a double lesson:

(1) That it is our privilege, at the present time, to enter into rest—a perpetual rest of heart, of mind, of faith in the Son of God. As a matter of fact, all who have truly accepted the Lord, and are properly resting and trusting in him, are thus enjoying the antitypical Sabbath, or rest, at the present time.

(2) He also points us to the fact that in order to maintain this present rest, and to insure entrance into the eternal Sabbath “rest that remains for the people of God,” the heavenly Kingdom, it will be necessary for us to abide in the Lord’s favor—continually to exercise toward Him faith, as well as obedience (to the extent of ability in thought, word and deed,) trusting in the Heavenly Father—who is both able and willing to bring us off “more than conquerors“ (Romans 8:37) and grant us a share in the great work of the antitypical Jubilee—when the grand rest will come at the end—to all those who shall finish their course faithfully with joy.

Our Sabbath rest starts with our full acceptance of the Lord Jesus as the High Priest who made the sacrifice, by which our sins were covered by the imputed merit of the Redeemer, the Messiah. It increases as we recognized Christ as the Head of the New Creation, and heir of the Abrahamic promise, and ourselves as being called of God to be Christ’s joint-heirs in that Kingdom of blessing. By submitting our all to God and accepting gratefully and joyfully His divine mercy and promised guidance through a “narrow way” to the Kingdom, we can rest from our own works, that is, rest from all effort to justify ourselves; we confessed ourselves imperfect and unworthy of divine grace, and unable to make ourselves worthy.

The disciples entered this Sabbath rest on the day of Pentecost, day 50, which follows 7 x 7 days from Passover season. God there fulfilled His gracious promise, and granted that those who had accepted Jesus should enter into his rest—the keeping of the higher Sabbath of the New Creation.

References and Acknowledgment

Br. Charles Taze Russell— R1726-7 (Reprints of the Original Watchtower and Herald of Christ’s Presence) and Studies In the Scriptures, Volume 6 – “The New Creation”— https://biblestudentsdaily.com/2017/02/11/5-study-in-the-scriptures-the-six-volumes/

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DANIEL 3:17 – Our God Whom We Serve Is Able To Deliver Us

“Our God, whom we serve, is able to deliver us.” Daniel 3:17

The King of Babylon – King Nebuchadnezzar

Probably twenty years elapsed after Daniel and his companions reached Babylon in captivity before the scenes of the lesson in Daniel Chapter 3 were enacted. Meantime Daniel had been raised to a very high position in the empire, as the King’s counselor, while his three Jewish companions—Shadrach, Meshach and Abednego—had been made magistrates in the provinces of Babylon. We know that their prosperity did not tend to make them careless of their duties and responsibilities toward God, for otherwise they would not have been able to stand the severe test recounted in this lesson, and which proved a great blessing to them because of their fidelity to the Lord.

King Nebuchadnezzar just before this had won some great victories over surrounding nations—Egypt, Syria, etc.—as he had previously done with Judah, and as the Lord had predicted in the dream which Daniel had interpreted for the King, which showed the Babylonian Empire as the golden head of earthly dominion. His great success no doubt had tended to feelings of pride and a desire for display. Yet these were probably not the only motives which led to the program of the great festival in honor of his victories, and the erection of the great image which all were commanded to worship.

With a view to unifying the Babylonian empire by unifying the religious views and worship of the various peoples under his sway, Nebuchadnezzar had a great feast arranged, of which the very center of attraction was the great image that Nebuchadnezzar had set up.

In Daniel 3:1 we read that this image, with its pedestal, was sixty cubits high (approximately 27 metres or 8 storeys high) and six cubits wide (approximately 2.7 metres wide). It was of gold, probably either made hollow or on a base of clay cement. It was located in the Plain of Dura, about the centre of the walled enclosure twenty-four miles square, known as the city of Babylon. As it is a level country, and as the structures were comparatively low, the image could probably be seen from every part of the great city.

The Festival

The appointed time for the festival having come, leading representatives, judges, treasurers, governors, sheriffs, etc., from all the divisions of the empire, clad in the gorgeous garments of the East, were present. A great band had been prepared, composed of all the musical instruments popular at that period.

As the people stood before the image that Nebuchadnezzar had set up, the herald proclaimed aloud:

“‘You are commanded, O peoples, nations, and languages, that when you hear the sound of the horn, pipe, lyre, trigon, harp, bagpipe, and every kind of music, you are to fall down and worship the golden image that King Nebuchadnezzar has set up. And whoever does not fall down and worship shall immediately be cast into a burning fiery furnace'” (Daniel 3:4-6).

By falling down and worshiping the image, the people would thus be indicating their loyalty, not only to King Nebuchadnezzar, but also to his gods who he believed had given him the wonderful victories which they were celebrating.

This was a crucial test for Shadrach, Meshach and Abednego. They knew that the King’s powers were autocratic, and that to cross his will meant death in some form, yet they wanted to be true to God, whatever the cost. It might be that their refusal to prostrate themselves before the image would pass entirely unnoticed by others, or it might be that, even if noticed, the incident might never reach the ears of the King, but such circumstances could make no change in the matter of their duty; whatever others might do, they must not bow the knee to any but the true God. Daniel is omitted from mention here, possibly because, occupying a different position as one of the king’s personal staff and household, his conduct would not come so directly in contrast with the general conduct.

The Hour of Trial

Finally, the hour of trial came, when the great King of Babylon was recognized not only as civil but also as religious ruler, and the image which he had set up was worshiped by the various representatives of his empire—except Shadrach, Meshach and Abed-nego. Their neglect to bow was quickly brought to the attention of the King, for no doubt these, like all good men, had their enemies: some enemies through jealousy and rivalry for the King’s favor; other enemies because, perhaps, they had been interrupted or hindered in dishonest practices and contracts with the government. The matter seems to have astounded the king, and hence his inquiry, Is it true, can it be true? Surely, no sane men would be so foolhardy as to oppose my decree, and that in my very presence, and upon such a fete-day as this? Not waiting an answer as respects matters of the past, the king voluntarily proposed for them a fresh test of loyalty and submission.

Perhaps the king’s mind shot a glance backward fifteen years, to the time when the God of the Hebrews, through Daniel, had told and interpreted his dream, a matter which none of the other gods of his wise men could do; and as though he had this in mind, and wishing to impress the matter upon these three Hebrews who had dared to challenge his power, he made the boast, “Who is that God that shall deliver you out of my hands?” In his arrogance of mind and under the flush of his mighty victories over the greatest nations and mightiest kings, Nebuchadnezzar felt prepared to have a contest even with the unseen and to him unknown invisible powers. He would not be backed down in his own capital city; he would demonstrate his power to inflict a penalty, regardless of what any of the gods might do in retaliation.

The answer of the three Hebrews was a wise one; seeing from the king’s mood that the discussion of the subject would be useless, they did not attempt to retaliate by threatening him with divine vengeance; neither did they attempt to convert the King to Judaism, knowing well that the provisions of the Jewish covenant were not for Gentiles. They simply responded that they were not anxious to avail themselves of the opportunity to argue the matter with the King. They assured him of their full confidence that their God was able to deliver them from the fiery furnace, and out of the hand or power of even the greatest king of the earth; but they answered:

“O Nebuchadnezzar, we have no need to answer you in this matter. ¹⁷If this be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king. ¹⁸But if not, be it known to you, O king, that we will not serve your gods or worship the golden image that you have set up” (Daniel 3:16-18).

Angered that his great festal day should be thus marred by even the slightest opposition to his will, the king did not wait to give another opportunity wherein the Hebrews might relent. He saw that it was useless, that they were men of character and determination, and he resolved that he would make an example of them before all the people. The form of his visage or his countenance changed toward these men; whereas once he had admired them, as amongst his ablest counselors and magistrates, and an honor to his empire, now he hated them, as opponents whose course, if not interrupted, might introduce disorder into his empire, and lead to more or less sedition, if copied by others. In his rage he commanded that the furnace be heated seven times, or to its utmost capacity. The furnace, already heated for the occasion, may have been the one used in melting the gold for the image, and must have been of immense size.

Probably as a mark of his great authority, and to show that even the very greatest of his subjects were subordinate to his supreme authority, the king commanded that these three recalcitrant officials be cast into the fiery furnace by prominent officers of his army—no doubt to teach a lesson respecting the power of the army, and the willingness of its chief representatives to serve the king, as against everybody else.

The Hebrews, bound in their official garb, were evidently cast into the furnace from the top, because it is stated that they fell down bound, while the heat was so intense that it even killed those who cast them into the furnace, possibly by the inhalation of the flames, which might kill them instantly.

The King seemed to be having matters his own way, as usual; even the mighty God of the Hebrews had not delivered these men from his power. And yet the King was solicitous and eyed the furnace, and to his surprise beheld those who had been cast into the furnace bound, walking about free in the flames—seemingly uninjured. More than this, he saw a fourth person there, of most remarkable appearance, which caused the King to think and speak of him as one of the gods. No wonder he was astonished; he was evidently contending with a God of whose powers he had been ignorant.

Nebuchadnezzar realized he had made a great mistake in attempting the destruction of three of his most eminent magistrates, and that he was thus defying the great God. He was prompt to make acknowledgement, and approached the furnace, calling out, “Shadrach, Meshach, and Abednego, servants of the Most High God, come out, and come here!” In the presence of the king’s courtiers they came forth, and all beheld them that the fire had done them no injury, not even having singed their clothes or their hair. This was indeed a stupendous miracle, and doubtless was valuable in its influence, not only upon the Gentiles, but also upon the Hebrews residing throughout Babylon, who would thus hear of the power of Jehovah in delivering those faithful to him.

Whether this had a bearing on the subject or not, we know well that, while idolatry had been one of the chief sins of the Israelites before this captivity, there was comparatively little of idolatry in its crude forms in that nation afterward.

Nebuchadnezzar’s acknowledgement of the God of the Hebrews, who sent his messenger and delivered his servants that trusted in him, is very simple and very beautiful. He rejoiced in the noble character of these men, and at once made a decree:

“Any people, nation, or language that speaks anything against the God of Shadrach, Meshach, and Abednego shall be torn limb from limb, and their houses laid in ruins, for there is no other god who is able to rescue in this way” (Daniel 3:30).

And furthermore, he promoted these faithful men to still higher positions, for they had still more of his confidence respecting their integrity.

Men who would thus hazard their lives for conscience’ sake could be trusted in the most important positions.

Lessons From This Bible Account

The Lord’s people may find in this Biblical story many valuable lessons and suggestions. Not all of God’s people are in such prominent positions as were these Hebrews; and not many have testings of exactly the same kind as were theirs, with a literal fiery furnace before their eyes. Nevertheless, there are trials before the Lord’s people today that are fully as severe.

Babylon the literal was in ruins long before the Apostle John on the Isle of Patmos was shown in prophetic vision the mystic or symbolic Babylon “which reigneth over the kings of the earth” today. The provinces of Babylon today are the various civilized nations—really “kingdoms of this world;” but deluded into calling themselves and thinking themselves kingdoms of Christ—“Christendom.” And parallels to the King and the image are also presented in Revelation—they are religious systems symbolically described as “the beast [Papacy] and his image” (Revelation 13:15-18).

The worship of this symbolic beast and his image are to be the great test or trial upon professing Christians in every province of symbolic Babylon in the end of this age and indeed, the testing is even now in progress. Only those who refuse to render worship to those powerfully influential religious systems (symbolized by “the beast and his image”) will be counted by the Lord as “overcomers” and be made his joint-heirs as members of his elect Church (Revelation 20:4).

As already pointed out, the “beast” represents not Roman Catholics (the people) but the Roman Catholic system, as an institution: and the image represents not Protestants (the people) but the consolidation of Protestant systems, as an institution. Those who absolutely refuse to worship its images are already exposed to fiery trials;—social ostracism and financial boycotts. Prominent amongst these is:

The Roman Catholic idol—that church sets itself as the representative of God, and demands worship, obedience and contribution to its funds;

The Greek Catholic Church idol: the Anglican is another; and the Lutheran, Methodist, Presbyterian, etc.—all similarly demand worship, obedience and revenue. They have “pooled their issues,” to a certain extent, so as not to war upon each other’s devotees, but they unite in warfare against all who do not bow the knee to some such idol (who reverence and worship only the Almighty God, and recognize his only begotten Son as the only Head and Lord of the true Church, whose names are only written in heaven—not on earthly rolls of membership (Hebrews 12:23).

In the “dark ages,” when Papacy had a monopoly of the “church” business, it meant torture and the stake, as well as social ostracism. Today, in many instances there are evidences that the same spirit prevails, merely restrained by changed circumstances and lack of power. Thousands today are worshiping at the various shrines of Christendom who in their hearts long to be free from the sectarian bondage of fear—who fain would serve the Lord God only, had they the courage. And there are some the world over who, with a courage not less than that of Shadrach, Meshach and Abednego, declare publicly that the Lord God alone shall have the worship and the service which they can render. None, perhaps, know better than the writer the various fiery experiences to which these faithful few are exposed—boycotted socially, boycotted in business, slandered in every conceivable manner, and often by those of whom they had least expected it, who, according to the Lord’s declaration, say “all manner of evil against them falsely” (Matthew 5:11,12).

But with these, as with the three Hebrews of our lesson, the chief trial is in connection with their faith; after they have taken a firm stand for the Lord and his truth they may indeed be bound and have their liberties of speech and of effort restrained, and they may indeed be cast into the fiery furnace, but nothing more than these things can be done to them. As soon as they have demonstrated their fidelity to God to this extent, their trials and troubles are turned into blessings and joys. As the form of the Son of God was seen with the Hebrews in the fiery furnace, so unseen, the Lord is present with those who trust him and who, because of faithfulness to him and to his Word, come into tribulation. How beautifully this is expressed in the familiar hymn,

“When through fiery trials thy pathway shall lie,
My grace all sufficient shall be thy supply;
The flame shall not hurt thee, I only design
Thy dross to consume, and thy gold to refine.”

And sometimes even the worldly can realize that the Lord’s people in the furnace of affliction are receiving a blessing, and sometimes thus our Heavenly Father’s name is glorified in the world, as in Nebuchadnezzar’s experience.

Sometimes the Lord’s people who are bound, restrained of liberty to proclaim the truth, find, as did those Hebrews, that the fire burns the cords and sets them free, and really gives them larger opportunities to testify to the glory of our God than they could have had by any other course.

The Lord’s providences vary, and it is not for his people to decide when shall come remarkable deliverances, and when they shall apparently be left entirely to the will of their enemies without any manifestation of divine favor on their behalf.

Note, for instance, the fact that, while the Lord interposed to deliver these three Hebrews from the fiery furnace, he did not interpose to prevent the beheading of John the Baptist, although of the latter it is specifically declared, “There hath not arisen a greater prophet than John the Baptist.” We remember that, while Peter was delivered from prison by the angel of the Lord, James was not delivered, but was beheaded. We remember also that Paul’s life was miraculously preserved on several occasions, and that the Apostle John, according to tradition, was once cast into a cauldron of boiling oil, but escaped uninjured, while on other occasions dire disaster came upon the Lord’s faithful ones, and that quickly, as in the case of Stephen, who was stoned.

It is not, therefore, for us to predetermine what shall be the divine providence in respect to ourselves; we are to note the point of right and duty and to follow it regardless of consequences, trusting implicitly in the Lord. This lesson is most beautifully set forth in the language of the three Hebrews, who declared to King Nebuchadnezzar that their God was entirely capable of delivering them from his power, but that, whether he chose to do so or not, they would not violate their conscience.

It is just such characters that the Lord is seeking for, and it is in order to their development and testing that multiform evil is now permitted to have sway.

While such testings have been in progress to a considerable extent throughout this entire Gospel age, the Scriptures clearly indicate to us that in some special sense all of the Lord’s people will be tested in the “harvest” or closing time of this age. Our Lord speaks of it, likening our Christian faith to a house, and represents the trials in the end of this age as a great storm which will beat upon every house, with the result that all that are founded upon the rock will stand, and all founded upon the sand will collapse. The Apostle Peter speaks of this trial-time, saying:

“Think it not strange concerning the fiery trial which shall try you, as tho some strange thing happened unto you” (1 Peter 4:12).

We are to expect a testing in the end of this age, just as there was a testing of the Jewish nominal church in the end of its age. As in that testing there was a thorough, complete separating of the “wheat” from the “chaff,” so here the separating will be complete between the “wheat” and the “tares,” as our Lord declares (Matthew 13:24-30). Throughout the age the “wheat” and the “tares,” by divine arrangement, have been permitted to grow side by side; but in the “harvest” the separation must occur, that the “wheat” may be “garnered,” received to the Kingdom.

The Apostle Paul, also, speaks of this time of fiery trial, and, likening the faith and works of a zealous Christian to a house built of gold, silver and precious stones, he declares that the fire of this day, in the end of this age, shall try every man’s work of what sort it is, and shall consume all but the genuine faith and character structures (1 Corinthians 3:11-15). But we are to remember that such loyal characters grow not suddenly, in a few hours or days—mushroom-like,—but are progressive developments, fine-grained and strong like the olive tree.

We who have become “new creatures” reckonedly, in Christ, know that we are to be tested (if our testing has not already commenced), and should realize that only as we practice self-denials in the little things of life, and mortify (deaden) the natural cravings of our flesh in respect to food, clothing, conduct, etc., will we become strong spiritually and be able to “overcome.”

Many deal slackly with themselves in respect to little violations of their consecration vow, saying,—“What’s the use” of such carefulness and so different a life from that of the world in general? Ah! there is great use in it, for victories in little things prepare for greater victories and make them possible: and on the contrary, surrender to the will of the flesh in the little things means sure defeat in the warfare as a whole. Let us remember the maxim laid down by our Great Teacher—that he that is faithful in the things that are least will be faithful also in the things which are great. And this is the operation of a law, whose operations may be discerned in all the affairs of life.

Our Lord expresses the same thought, saying,—To him that hath (used) shall be given (more), and from him that hath not (used) shall be taken away that which he hath. If we start on a Christian life ever so weak in the flesh and weak in spirit, we will find that faithfulness in the little things will bring increasing strength in the Lord and in the power of his might. But it is in vain that we pray, “Lord, Lord,” and hope for great victories and the “crown of rejoicing,” if we fail to do our best to conquer in the little affairs of daily life. In other words, our testing is in progress from the moment of our consecration, and the little trials are but preparations for greater ones which, when faithfully attained, we will be able to reckon with the Apostle as light afflictions which are but for a moment, and which are working out for us a far more exceeding and eternal weight of glory (2 Corinthians 4:17).

The answer of the Hebrews to Nebuchadnezzar,—“Our God whom we serve,” is worthy of note. They not only acknowledged God and worshiped him, but they additionally served him, according as they had opportunity. And so it will be found today: those who have the necessary strength of character to refuse to worship human institutions and thereby to “suffer the loss of all things,” counting them but as loss and dross, that they may win Christ and be found finally complete in him, as members of his glorified body, and joint-heirs in his Kingdom, not only practice self-denials, but gladly serve and confess the Lord in their daily life. Rightly appreciated, a profession of love for the Lord would always be a profession of service to his cause. Whoever is not rendering some service to our King in the present time of multiplied opportunities has at very most the “lukewarm” love that is offensive to the Master (Revelation 2:4; 3:16).

Let us resolve, dear brethren, as did the three Hebrews of this lesson, that we will worship and serve only the Lord our God—that we will neither worship nor serve sectarianism, in any of its many forms, nor mammon, with its many enticements and rewards, nor fame, nor friends, nor self.

God “seeketh such to worship him as worship him in spirit and in truth,” is the declaration of our Lord and Head (John 4:23,24).

Acknowledgement

Br. Charles Taze Russell – The above content is based on Reprint 2494-2497 – from The Reprints of the Original Watchtower and Herald of Christ’s Presence.

Suggested Further Reading

Daniel The Beloved
http://www.heraldmag.org/literature/bio_3.htm

Daniel and the Lions

Click to access BOTMAY98.PDF

Daniel In Babylon
http://www.heraldmag.org/literature/proph_31.htm

Trials

Click to access BOTFEB98.PDF

Time and Prophecy

Click to access timeandprophecy.pdf

The Doctrine of the Trinity – Mystery or Confusion
http://www.heraldmag.org/1999/99nd_3.htm

The Origin of the Trinity – From Paganism To Constantine
http://www.heraldmag.org/olb/Contents/doctrine/The%20Origin%20of%20the%20Trinity.htm

Facts About the Trinity http://www.heraldmag.org/olb/contents/doctrine/FACTS%20ABOUT%20THE%20TRINITY.htm

God and the Trinities
http://www.heraldmag.org/literature/doc_42.htm

Father, Son and Holy Spirit
https://biblestudentsdaily.com/2016/06/23/father-son-and-holy-spirit/

What Is the Heavenly Father’s Name
https://biblestudentsdaily.com/2017/06/27/gods-name-what-is-the-heavenly-fathers-name-that-we-are-to-hallow-and-why/

Jesus – The Name
https://biblestudentsdaily.com/2017/07/05/jesus-the-name/

The Doctrine of Christ – Booklet
http://www.biblestudents.com/docs/DoctrineChrist.pdf

Daniel the Beloved of Jehovah (paper back book) by R.E. Streeter –

This book can be purchased through the Chicago Bible Students bookstore at the following link:

https://chicagobible.org/product/daniel-the-beloved-paperback/

The Book of Daniel- Children’s Activity Book – free online here for use in proclaiming the glorious Gospel message:

https://biblestudentsdaily.com/2017/02/05/the-book-of-daniel-childrens-activity-book/

The URL for this post: https://biblestudentsdaily.com/2017/10/14/daniel-317-our-god-whom-we-serve-is-able-to-deliver-us/

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Alas! And Did My Savior Bleed? – Hymns of Dawn No. 5

Alas! And Did My Savior Bleed?

Bible Scriptures Associated With This Hymn

^“7For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— ⁸but God shows his love for us in that while we were still sinners, Christ died for us.⁹Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. ¹⁰For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. ¹¹More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation“ (Romans 5:7-8, ESV).

“But I am a worm and not a man, scorned by mankind and despised by the people” (Psalm 22:6, ESV).

^“44It was now about the sixth hour [12 noon], and there was darkness over the whole land until the ninth hour [3 p.m.], ⁴⁵while the sun’s light failed. And the curtain of the temple was torn in two. ⁴⁶Then Jesus, calling out with a loud voice, said, ‘Father, into your hands I commit my spirit!’ And having said this he breathed his last. ⁴⁷Now when the centurion saw what had taken place, he praised God, saying, ‘Certainly this man was innocent!’ ⁴⁸And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ⁴⁹And all his acquaintances and the women who had followed him from Galilee stood at a distance watching these things” (Luke 23:44-49, ESV).

^{“12 ‘}This is my commandment, that you love one another as I have loved you. ¹³Greater love has no one than this, that someone lay down his life for his friends. ¹⁴You are my friends if you do what I command you.¹⁵No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. ¹⁶You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you. ¹⁷These things I command you, so that you will love one another.’ ^{18 ‘}If the world hates you, know that it has hated me before it hated you.¹⁹If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. ²⁰Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours.²¹But all these things they will do to you on account of my name, because they do not know him who sent me. ²²If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. ²³Whoever hates me hates my Father also.²⁴If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. ²⁵But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’” (John 15:12-25, ESV).

“For as in Adam all die, so also in Christ shall all be made alive” (1 Corinthians 15:22).

Lyric

1.
Alas! and did my Saviour bleed?
And did my Sovereign die?
Would he devote that sacred head
For such a worm as I?

Chorus
Jesus died for you,
And Jesus died for me;
Yes, Jesus died for all mankind;
Bless God, Salvation’s free!

2.
It was because we were undone
He groaned upon the tree.
Amazing pity! grace unknown!
And love beyond degree.

3.
Well might the sun in darkness hide,
And shut his glories in,
When Jesus, God’s Anointed, died,
For man, undone by sin.

4.
Thus might I hide my blushing face,
While his dear cross appears;
Dissolve my heart in thankfulness
And melt mine eyes to tears.

5.
But drops of grief can ne’er repay
The debt of love I owe;
Here, Lord, I give myself away,
‘Tis all that I can do.

The History Of This Hymn –

Author – Isaac Watts (1674-1748)

The father of Isaac Watts was a respected Nonconformist, and at the birth of the child, and during his infancy, twice suffered imprisonment for his religious convictions.

Isaac was the eldest of his nine children, who’s taste for verse showed itself in early childhood and he was taught Greek, Latin, and Hebrew by Mr. Pinhorn, rector of All Saints, and headmaster of the Grammar School, in Southampton. At the age of 16, he went to London to study in the Academy of the Rev. Thomas Rowe, an Independent minister.

Leaving the Academy at the age of 20, he spent 2 years at home; and it was then that the bulk of the Hymns and Spiritual Songs (published 1707-9) were written, and sung from manuscripts in the Southampton Chapel. At the age of 24 years, he became assistant minister of an Independent Church in London, and 4 years later, he became pastor. In 1712, he accepted an invitation to visit Sir Thomas Abney, at his residence of Abney Park, and at Sir Thomas’ pressing request, made it his home for the remainder of his life. It was a residence most favourable for his health, and for the prosecution of his literary labours. He did not retire from ministerial duties, but preached as often as his delicate health would permit. The number of Watts’ publications is very large and embrace sermons, treatises, poems and hymns. His published hymns number more than 800. It is as a writer of psalms and hymns that he is everywhere known. Some of his hymns were written to be sung after his sermons, giving expression to the meaning of the text upon which he had preached.

Composer – No information found.

Hymn Book Purchase

The Hymns Of Dawn (hymn book) can be purchased here:

The Chicago Bible Students Online Bookstore: https://chicagobible.org/product-category/books/page/4/
The Dawn Bible Students Association: http://www.dawnbible.com/dawnpub.htm

Acknowledgment & References

Br. Charles Taze Russell

Br. Charles Russell—the founder of the Bible Students movement, who is the compiler of “Poems and Hymns of Millennial Dawn” which was published in Allegheny, Pa., in 1890. This Bible Students’ devotional originally contained a total of 151 poems and 333 hymns.

Later on, the hymns from this book formed a basis for the hymnal titled ““Hymns of Dawn” which was published by the Dawn Bible Students Association in East Rutherford, New Jersey (USA) and the 1999 edition contains a total of 361 hymns.

Hymnary.org.

The URL of this post: https://biblestudentsdaily.com/2017/10/11/alas-and-did-my-savior-bleed-hymns-of-dawn-no-5/

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My Goal Is Christ – Hymns of Dawn No. 4

“(13) Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, (14) I press on toward the goal for the prize of the upward call of God in Christ Jesus. (15) Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you” (Philippians 3:13-15, ESV).

Lyrics

1.
Ah, tell me not of gold or treasure,
Of pomp and beauty here on earth!
There’s not a thing that gives me pleasure,
Of all this world displays for worth.

Each heart will seek and love its own;

Chorus
My goal is Christ and Christ alone,
My goal is Christ and Christ alone.

2.
The world and her pursuits will perish;
Her beauty’s fading like a flower;
The brightest schemes the earth can cherish
Are but the pastime of an hour.

Each heart will seek and love its own;

3.
Against this tower there’s no prevailing;
His Kingdom passes not away;
His throne abides, despite assailing,
From henceforth unto endless day.

Each heart will seek and love its own;

4.
And though a pilgrim I must wander,
Still absent from the One I love,
He soon will have me with him yonder
In his own glory-realms above.

Triumphantly I therefore own,

The History Of This Hymn

Author – William Hunter (1811-1877)

Hunter, William, D.D, son of John Hunter, was born near Ballymoney, County Antrim, Ireland, May 26, 1811. He removed to America in 1817, and entered Madison College in 1830. For some time he edited the Conference Journal, and the Christian Advocate. In 1855 he was appointed Professor of Hebrew in Alleghany College: and subsequently Minister of the Methodist Episcopal Church, at Alliance, Stark Country, Ohio. Over 125 hymns were written by William Hunter. Some of these have been translated into various Indian languages.

Composer – Edwin Othello Excell (1851 -1921)

Excell_EO - Hymns of Dawn No. 4 composer.jpg E. O. Excell, was a prominent American publisher, composer, song leader, and singer of music for church, Sunday school, and evangelistic meetings during the late nineteenth and early twentieth centuries.

His 1909 stanza selection and arrangement of “Amazing Grace” became the most widely used and familiar setting of that hymn by the second half of the twentieth century.

Excell compiled or contributed to about 90 secular and sacred song books and is estimated to have written, composed, or arranged more than 2,000 of the songs he published. The music publishing business he started in 1881 and that eventually bore his name was the highest volume producer of hymnbooks in America at the time of his death.

Excell was the son of German Reformed minister and self-published author J. J. Excell. He was born in Uniontown, Stark County, Ohio and attended public schools in Ohio and Pennsylvania. After marrying in 1871 near Brady’s Bend, Pennsylvania, he relocated to that state and supported his family for several years as a plasterer, bricklayer, and singing instructor. His focus was turned to sacred music through his experience leading songs at revivals and worship services of Methodist Episcopal churches, first in East Brady and then, starting in 1881, Oil City, Pennsylvania. Between 1877 and 1883 he studied music formally at the Normal Musical Institutes of George F. Root where he also received vocal training under Root’s son, Frederick. He moved to Chicago, base of Root’s operations, in 1883 to pursue music publishing in earnest.

Excell was described as “a big, robust six-footer, with a six-in caliber voice” and extraordinary range that enabled him to solo as baritone or tenor. Publisher George H. Doran observed him leading songs at a revival and later noted that Excell “was a master of mass control; he might easily have become conductor of some mighty chorus”. These talents fostered his early success as a rural singing teacher in Pennsylvania and helped secure a position as church choirmaster for the two years preceding his move to Illinois.

Hymn Book Purchase

The Hymns Of Dawn (hymn book) can be purchased here:

The Chicago Bible Students Online Bookstore: https://chicagobible.org/product-category/books/page/4/
The Dawn Bible Students Association: http://www.dawnbible.com/dawnpub.htm

Acknowledgment & References

Br. Charles Taze Russell

The URL of this post: https://biblestudentsdaily.com/2017/10/03/my-goal-is-christ-hymns-of-dawn-no-4/

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Tears of Joy – A Thanksgiving Offering To God

^“(7) In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. (8) Although he was a son, he learned obedience through what he suffered. (9) And being made perfect, he became the source of eternal salvation to all who obey him, ¹⁰being designated by God a high priest after the order of Melchizedek” (Hebrews 5:7-9, ESV).

Beloved Brethren, dear friends:

This testimony sonnet is for you written,
For praise to God, through Christ who was smitten,
To comfort those mourning for righteousness sake—
Suffer for Christ, your election sure to make!

Some still remain who need to hear,
For ’tis not too late with Christ to share.
With fortitude and strength divine from above,
Present on the altar every labour of love.

Let us, begotten of Him, overcome the world,
Layer upon layer of character, impearled.
Should this cause many a tear to flow,
It will be mingled with Christ-like joys, we know.

Often, when the head is bowed low,
And tears in anguish like a waterfall flow,
With no courage in self, nothing good within,
“Depend on God for mercy and grace,” we sing.

Dead to the world, we feed the New Mind,
Sharing God’s precious Truth with various kind.
Could we keep the promises of the glorious Word,
Only for self? Letting God’s Plan be unheard?

As we trumpet Christ’s Millennium soon to come,
As ambassadors, sharing the hope now to some,
Opposing us the world, flesh, and devil, these three,
From these tempters let our conduct be free.

If told to stop sharing the Kingdom to come,
Booklets or tracts dust-binned by some,
Rejoice, dear pilgrim, keep carrying your cross,
Even if those served count your words as but dross.

Why should we flee, terrified of man, when reviled?
Is not this a test for those reconciled?
All previous instruction through God’s Holy Scriptures,
Helps us in such moments to be counted as victors!

Are not these trials the opportunities prayed for,
Without them, what testimony of sonship, and more?
The answer may follow through unbidden tears.
How God’s mercy does strengthen us through these carnal years.

Are not tribulations what our Lord has forewarned?
It would cost, the consecrated, all that we owned!
To be worthy of belonging to Christ alone,
Means sharing his sufferings, to the world unknown.

God understands the sum of your tears perfectly,
Each drop in a jar labelled “shame,” mournfully,
Others fallen to one labelled “ridicule and scorn,”
But Christ’s name on our foreheads, will forever be worn!

Those who sow in tears for righteousness now,
Shall reap fullness of joy when fulfilled is our vow.
When, later, the Truth floods each heart and mind,
Then your clay jar of tears, will Christ to them remind.

If your tears have been your meat, both day and night,
Rejoice in afflictions, walking in Christ’s light.
They prepare you for glory beyond all comparison,
Patiently accept them, kindly, like a good Samaritan.

As we continue for Jesus, representing his cause,
Man cannot stop us declaring, even through closed doors.
As martyred for Truth’s sake were the apostles, but John,
Through tears may your trumpeting “ALL FOR JESUS” go on!

Put your trust in Jehovah to overcome all fears,
Our Master in Gethsemane, offered loud cries and tears!
Jesus was heard for his reverence, by One above who all sees,
Things misinterpreted by man — so please be at ease.

It is our Heavenly Father whom we are to please,
If dimly considered by even friends, and trustees,
Job’s friends gave him scorn, while he “poureth out … unto God,”
So you, put your confidence, in the power of His rod.

Aaron’s rod reminds us, antitypical under-priests,
Of our privilege of service, which our heavenly joys increase.
Be productive, put on the fruits of Christ-likeness,
To become heavenly “stars” in Christ’s brightness.

Recognizing in each experience a divine appointment,
Changing from glory to glory since our sanctified anointment.
Each labour to deaden all of self-will,
Leads the heaven-bound follower, God’s will to fulfil.

Now hidden in a jar, our tears soon will be no more,
When in glory and immortal, we are united with Christ.
When the Day of Sacrifice soon is complete,
Beyond the vail then gathered, all the Gospel’s true wheat.

Whom they once pierced, Israel shall finally recognize,
Accepting Christ as Messiah, no more false surmise,
Tears then of joy will stream down their face,
For God’s Spirit shall be poured upon all by His grace.

Then God shall wipe away tears from all eyes,
No longer Adamic sin will cause all to die.
With minds then brightened with Godly righteousness,
Mankind will learn, and then show, their own faithfulness.

When tears shall turn into JOY FOR ALL,
Then tears no more shall ever again fall.
Jehovah’s Universe shall eternally stand,
God’s glory will then forever expand!

*******

The below words are from “Pilgrim Echoes” (page 326-328) by Br. Benjamin Barton:

Blessed are they that mourn; for they shall be comforted.” Jesus did not mean, Blessed are those that mourn from the worldly standpoint, any more than he meant, Blessed are those that are poor in spirit from a worldly standpoint. There are two ways of being poor in spirit; there is the world’s way and God’s way. For instance, somebody mistreats you and you do not stand up for your rights; the world says, That man is poor in spirit. But Jesus did not mean it that way. And so the same way with this word “mourning.”

Our Redeemer did not mean, Blessed are those that mourn because they cannot own a finer house. Blessed are those who mourn because they cannot buy an automobile. Blessed are those who mourn because they cannot buy the diamond they saw in the jeweler’s window. Blessed are they that mourn because their head aches so badly. No, no, He meant, blessed are those who mourned like He mourned. How different His mourning was from that of other people.

There was something so unselfish about His mourning. You remember when He went to the tomb of Lazarus it was not for himself He was weeping. When He wept over Jerusalem He was not mourning for himself but for them. He wept as He thought how unwilling they were to praise and glorify God as they should, and what they were bringing on themselves because of their disobedience.

Then there was another occasion when He mourned in the garden of Gethsemane. You remember His tears, His strong crying. There again there was something unselfish; it was not because He had to die that He wept; He came into the world for that very purpose. He wept because of that cup He was drinking then. What was that? The cup of expectation of death? No. The Lord Jesus was so desirous that the Father should be pleased in every little point, and He realized that His ability to accomplish the work the Father entrusted to Him, the redemption of the race, depended upon His actual perfection; He realized there was no advocate to make up for His deficiencies; and it was along this line He mourned. There was nothing selfish about it.

So we way, Blessed are we if we mourn like Jesus mourned, if our mourning is unselfish. Do you mourn because you want the Lord glorified to a larger degree than people seem to want you to glorify Him? Do you mourn because you want more of the joy and peace which comes from a closer acquaintance with God and a better understanding of His Plan? Oh, that is the right mourning!

I remember a good brother in the northeast said this to me a year or so ago: Many years ago I lost a child and I thought I never would

PE327 get over it. I cried and cried until I thought I would not have any sight left; and when it was all over I made up my mind I would never cry again. Another child died, but I did not weep. My wife died but I never cried. I had a great deal of trouble on various lines and I have always been able to restrain my feelings so it was not shown outwardly. But, he said, I go to bed at night and as I think of all my weaknesses and imperfections and my inability to serve God better that I do, I cry and cry until the pillow is wet with my tears.

Oh, that was mourning like Jesus wanted us to mourn. That is the right kind of mourning. That is more in imitation of Jesus. If you mourn because you say so many things you don’t want to say, you mourn like Him. If you mourn because your hands do so many things you do not want them to do, you mourn like Jesus. If you mourn because your feet go so many places you don’t want them to go, you are mourning like Jesus. That is the way with Him. He mourned as His tongue and lips said so many things He did not want them to say.

He mourned as His hands would engage in so many works He did not want them to do. He mourned as His feet would go so many places He did not want them to go. Yes, dear friends, Jesus was continually mourning because of those things.

Why, you say, that astounds me! Do you mean to tell me that Jesus was imperfect? I thought He was perfect, I thought He was holy, harmless, undefiled, and separate from sinners. I thought He never did anything wrong, and now you say His lips said so many things they ought not to have said, and His hands did so many things they ought not to have done, and His feet went so many places they ought not to have gone. Is that really so? Yes, friends, it is so. But Jesus was perfect in spite of all this. He was holy, harmless, undefiled, separate from sinners. He never sinned.

Then how do you account for that seemingly inconsistent statement you have made?

Well, here it is. You know we have trouble with our lips, hands and feet, but in our case it is with our physical members in this physical body. Jesus did not have any trouble with the physical members in His physical body, but it was with His spiritual members in His mystical body. These were the members that gave Him trouble. You remember that while the Body of Christ was not organized in a certain sense until the day of Pentecost, yet in a rather preparatory sense we might speak of the apostles as composing the Body of Christ during even our Lord’s lifetime. How much these members of His Body tried the Lord Jesus! You and I have only one tongue to give us trouble, and He used to have twelve tongues that gave him trouble. There was James’, and then Peter’s,

PE328 and Judas’, and then Andrew’s tongue—Oh, how much trouble He had with His twelve tongues! It is bad enough for us to have the one. We know how much trouble it gives us. I have sometimes thought of a verse that says, “O, for a thousand tongues, to sing my great Redeemer’s praise.!” I am so thankful in God’s providence He has not inflicted a thousand tongues on me; yet if they would all sing my great Redeemer’s praise it would be all right. I would not mind it; but I am afraid that while about three of them would be singing the praise, the other nine hundred and ninety-seven would be in some kind of mischief. But we see Jesus had twelve tongues to give Him trouble, and those twelve pairs of hands that would not always do His will, and those twelve pairs of feet that wandered so frequently.

Think what that must have meant to Him. You see in a certain sense He had a similar experience to ours, only with Him it was with members of His mystical body.

But we see this must be the character of our mourning. How are we mourning? Look back over your life. You made a consecration of yourself to the Lord and what worries you to the largest degree? Is it because you are not able to buy that new piece of furniture? Or is it because you cannot be more patient under the test? Are you troubled to a larger degree because you are not able to do financially what some other people can do from the worldly standpoint? Or is your greatest trouble because you want to glorify God better? If you can answer that and say, I know it is a thousand times easier for me to bear the ordinary trials of life from a natural standpoint, it is a thousand time easier for me to miss a natural meal than to have to miss a spiritual meal; it is a great deal easier for me to be deprived of some little worldly advantage than some spiritual advantage, then you have another one of the marks of the Lord Jesus, another one of the evidences that you are one of His bond slaves. “Blessed are they that mourn.”

Here is an extract from an article titled “The Power of the Gospel of Christ” in The Herald of Christ’s Kingdom Magazine June 1927 :-

St. Paul’s Tears of Joy and Sadness

O, how the Apostle bore the burden of the Church’s peace and tranquillity upon his heart as he languished in dungeon dampness, or spent the days in weary toil, making tents that he might continue spending and being spent in the service of the Church he loved so intensely, until he had been literally poured out as an offering on the sacrificial altar of devotion to them! And how sympathetically we may enter into his disappointments and anxieties as again and again he is reminded of the immaturity, carnality and contentiousness of so many for whom he would willingly die, as we see those burning tears of affection blinding his afflicted eyes as he laboriously pens his fervent entreaties to these bickering, factional brethren! Our tears must flow in unison with his and for the same reason that today as in his day the unity of the faith is so often marred or disrupted by the same things.

But there were bright and happy experiences mingled with St. Paul’s frequent disappointments, oases in the way, where the seeds of truth had fallen and germinated, producing the luxuriant greenness that shone out in pleasing contrast to all the barrenness around, where the Gospel of Christ had been permitted to exercise its grace and power and make manifest its sanctifying, ennobling, maturing effects. If in writing to the Corinthians he must reprove and lament and deplore much of what he found there, not so in writing to the Thessalonian brethren. To these dear brethren he could write with the strains of our text as a sweet melody in his heart, “I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth.” He could point to these faithful brethren who had always been loyal, responsive, and reciprocative as a living testimony of the Gospel’s fruitage. We may again share with him his joy as he remembers the operations of grace in his own life, of all that “seeing Jesus” had meant to him personally, and of his energetic enthusiasm to make Him known to others; and we can enter into his joy as he writes these precious sentiments of commendation and love, “And you followed the pattern set you by us and by the Master, after you had received the message amid severe persecution, and yet with the joy which the Holy Spirit gives, so that you became a pattern to all the believers throughout Macedonia and Greece. For it was not only from you that the Master’s message sounded forth through Macedonia and Greece; but everywhere your faith in God has become known so that it is unnecessary for us to say anything about it” (1 Thessalonians 1:6-8, Weymouth). “Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father” (Verse 3).

“For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming? For ye are our glory and joy” (1 Thessalonians 2:19, 20).

“We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the love of every one of you all toward each other aboundeth; so that we ourselves glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations that ye endure” (2 Thessalonians 1:3, 4).

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“These prospective kings and priests are urged to look away from the afflictions and persecutions incidental to their sacrifice and loyalty to Christ; that they look to Jesus, the author of their faith, who is also to be its finisher; that they remember his example and what he endured and that everyone whom the Father accepts into the house of sons under this call must expect to have chastisings, disciplines and various testings of faith and obedience for the development and crystallization of character.”
(Reprints of the Original Watchtower and Herald of Christ’s Presence, R4513).

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