Author: Bible Students Daily

ROMANS 5:1-5 (NASB) - "(1) Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (2) through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. (3) And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; (4) and perseverance, proven character; and proven character, hope; (5) and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us."

2. Eating At the Table of the Lord

“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (1 Corinthians 10:16)

What does the Apostle Paul mean by the “communion of the blood and body of Christ”?

“You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons” (1 Corinthians 10:21).

In Chapter 10 of the first epistle to the Corinthian church, the Apostle Paul illuminates and puts in context his reference to our communion in partaking of the memorial emblems of the cup and bread.

What Pastor Charles Russell Taught

Pastor Charles Russell quoted 1 Corinthians 10:2 in The Reprints of the Original Watchtower and Herald of Christ’s Presence and taught that there was a secondary meaning to the bread and wine emblems: that the (1) “broken loaf” represents the “breaking of all his mystical members” and “communion of the blood of Christ” means a “participation in the sufferings and death of Jesus.” R3364.

He based this teaching of a secondary meaning on the word “communion” in Corinthians 10:2 and that since the word “communion” comes from the ancient Greek word koinonia; which in its basic sense means a common union with someone in a shared experience, he thought that the shared experience is “the sufferings and death” and that the common union was with Jesus.

Let us now consider the 1 Corinthian Chapter 10 context, in order to understand the Apostle Paul’s teachings in this section, and thereby specifically examine whether this proposed secondary meaning is actually what the Apostle Paul was teaching or not.

The Context:

i) The Immediate Context: 1 Corinthians 10:1-22

The verses that define the immediate context for understanding the communion verse [16] are found in 1 Corinthians 10:1-22.

Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea” (1 Corinthians 10:1, NKJV).

δέ de; a primitive word; but, and, now

We notice that verse 1 uses the conjunction δέ, meaning but, and, now – here, the NKJV translates δέ as “moreover.” This tells us that this section is also linked to what came before and therefore that there is a wider context to consider also.

ii) The Wider Context: It is Possible to Lose the Imperishable Crown

“… I have become all things to all men, that I might by all means save some” (1 Corinthians 9:22).

In the previous few Chapters in 1 Corinthians, the Apostle Paul outlines his determination to put nothing in the way of the Gospel and to be “all things to all men” in order to “save some.”

“And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown. ²⁶ Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. ²⁷ But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified” (1 Corinthians 9:25–27).

The paragraph immediately prior to Chapter 10, the Apostle Paul outlines the possibility that it is possible to be disqualified from gaining the imperishable crown if we do not run in the race with temperance and discipline, and therefore we can expect that what follows will be practical advice and warnings, as well as bringing to mind relevant aspects of our faith to give us strength and determination in order to gain the prize of that imperishable crown.

iii) The Immediate Context: Warnings Against the Conscious Pursuit of Evil Things

“Now these things became our examples, to the intent that we should not lust after evil things as they also lusted” (1 Corinthians 10:6).

The immediate context to the communion verse is that of the Apostle Paul’s warnings against the conscious pursuit of evil things because the end result of doing so is the loss of God’s favour and disqualification from the race for the prize of the high calling in Christ Jesus.

“No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it” (1 Corinthians 10:13).

The Apostle Paul outlines that even though God will give us the means to escape these temptations, we have an important role in the matter; actively and consciously exercising temperance and discipline.

iii) The Apostle Uses Two Devices in His Warnings:

The Apostle Paul uses two didactic devices to highlight the danger and seriousness of consciously pursuing temptations: firstly, he uses the example of natural Israel during their wanderings in the desert; and secondly, he reminds us of the underlying meaning and significance of partaking of the cup and the bread at the memorial.

The Apostle Paul’s points and logic here have the purpose of ensuring that his fellow Christians are not disqualified from gaining the prize by pursuing evil things.

The Example of “Israel after the Flesh”

“Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar?” (1 Corinthians 10:18).

“Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come” (1 Corinthians 10:11).

Here the Apostle Paul uses the experiences in the wilderness of natural Israel as a type to illustrate important lessons for spiritual Israel.

1) Idolatry,

2) Sexual immorality,

3) Testing of the Lord, and

4) Murmuring or complaining

The Apostle Paul specifically mentions four evil things “Israel after the flesh” engaged in: idolatry, sexual immorality, testing of the Lord, and murmuring or complaining

“But with most of them God was not well pleased, for their bodies were scattered in the wilderness” (1 Corinthians 10:5).

Because of this, God was not pleased with them and their bodies He scattered in the wilderness. By outlining these experiences as examples for our instruction, Paul is warning that we face the same dangers – particularly if we become complacent; as he points out in 1 Corinthians 10:12 “Therefore let him who thinks he stands take heed lest he fall.”

In the Apostle Paul’s references to “Israel after the flesh” here, he introduces the concept of natural Israel partaking of spiritual nourishment in the wilderness from God by way of our Lord Jesus Christ- for they all “drank of that spiritual Rock that followed them, and that Rock was Christ” (1 Corinthians 10:3-4).

“Our fathers ate the manna in the desert; as it is written, ‘He gave them bread from heaven to eat’” (John 6:31).

“Then Moses lifted his hand and struck the rock twice with his rod; and water came out abundantly, and the congregation and their animals drank” (Numbers 20:11).

God miraculously provided Israel with literal food and drink during their desert wanderings, but this is not what Paul is focusing on here. He is referring to spiritual food and drink.

The miraculous manna given to natural Israel was, of course, a great blessing but as Deuteronomy 8:3 tells us, it was intended to teach them the lesson that man lives – in the greater sense, by feeding on “every word that proceeds from the mouth of the Lord” – this is the real spiritual food. The word of God was imparted to them through Moses, so that they were guided and protected by God in their wanderings. God spoke to them through their covenant relationship, and through the many wonderful promises given to them, as well as their miraculous liberation from Egypt.

“They all ate the same spiritual food, and all drank the same spiritual drink…”(1 Corinthians 10: 3–4).

In this way, Israel after the flesh ate at the Lord’s table, for they all ate the same spiritual food and drank the same spiritual drink.

The Apostle Paul makes clear that it was all of natural Israel that ate at the Lord’s table and he mentions the all twice, probably to make this abundantly clear.

Crucially, we see that the benefits of the spiritual drink and the spiritual food flows from our Lord Jesus to all of the Israelites. It is clear that Jesus did not eat or drink this spiritual food or drink.

In summary: a commonality was established amongst the individual Israelites through all partaking of the same spiritual food and drink – the source of which was our Lord Jesus.

Paul is laying the ground work in his lead up to the important lesson that like Israel after the flesh, Israel after the spirit also eats and drinks at the table of the Lord – gaining far greater blessings but at the same time conferring important responsibilities.

All of Fleshly Israel Partakes, All of Spiritual Israel Partakes

“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (1 Corinthians 10:16)

In 1 Corinthians 10:16 the Apostle Paul reminds his fellow Christians that the literal partaking of the cup and bread is not a meaningless ritual. Rather, by partaking of the cup emblem we show that we are spiritually feeding on the blood of Jesus by gaining justification through faith. Also, by partaking of the bread emblem, we show that we are being spiritually nourished by appropriating the benefits of Jesus’ sacrificed body.

What Does Partaking of the Emblems (the cup and the bread) Show?

It shows that we are eating/drinking at the Table of the Lord with fellow believers; the communion, leading to eternal life.

“Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day” (John 6:54).

i) Partaking of the Cup [drinking of the blood of Jesus] shows:

1) The New Covenant is Ratified and Operative for the Church by the Blood of Jesus, enabling:

– Learning of God

– Having God’s law written on our hearts

2) Believers have True Forgiveness of sins by faith through application of the blood of Jesus as the antitypical sin-offering under the administration of the better sacrifices

3) Believers are Reconciled to God [achieving atonement with God – from1)+2)]

4) Have Received The Promise of the holy spirit

5) Believers are Cleansed from ongoing inadvertent sin [purification through the antitypical ashes of the red heifer – depicted in Jesus washing of the disciples’ feet]

ii) Partaking of the Bread [eating of the flesh of Jesus] shows:

1) Believers Receive and Understand Jesus’ words of truth [through the holy spirit]

2) Have ongoing spiritual nutrition for spiritual growth of the new creature through the indwelling of the holy spirit given at baptism into Christ

– Growing in grace and knowledge

– Learning of God

– Having God’s law written on our hearts

“Then Jesus said to them, ‘Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you’” (John 6:53).

All of Jesus’ followers must eat his flesh and drink his blood.

The spiritual drink and spiritual food that we partake of leads to eternal life which is provided for us by the sacrifice of Jesus, by the grace of God.

** We notice in John 6:53 that Jesus is addressing his followers – unless you eat and drink, you have no life in you – plainly Jesus is not including himself here.

1 Corinthians 10:3–4 (NKJV) — “all ate the same spiritual food, ⁴ and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.”

We notice again that the same relationship exists in spiritual Israel as it did in fleshly Israel. All the natural Israelites ate the spiritual food and drank the spiritual drink. There is no suggestion that Jesus somehow also ate and drank of the same spiritual food and drink as fleshly Israel.

“Then He took the cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you” (Matthew 26:27).

Jesus did not say “let us all drink of it”, rather he said “drink from it, all of you.“

Also, Jesus’ instructions were to do this “in remembrance of me” not in remembrance of us.

“He who eats My flesh and drinks My blood abides in Me, and I in him. ⁵⁷ As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. ⁵⁸ This is the bread which came down from heaven—not as your fathers ate the manna, and are dead. He who eats this bread will live forever” (John 6:56–58).

Israel after the flesh ate the manna, died

Spiritual Israel eat/drink of Jesus flesh/blood, live forever

Note how this parallels the type which emphasises its importance in understanding the communion relationship. The Apostle John, in John 6:58, beautifully links the type and the antitype for us: “This is the bread which came down from heaven—not as your fathers ate the manna, and are dead. He who eats this bread will live forever.”

“This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:28).

“In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you’” (Luke 22:20).

Jesus’ blood, through which we have forgiveness of sins, was poured out for us — that is for spiritual Israel. It is clear that Jesus could not eat of his flesh or drink his own blood as he was sinless and undefiled and hence did not require forgiveness. Moreover, if he had any sin, he would not have been able to provide life through his sacrifice. This shows the flow of the blessings of forgiveness of sins, from Jesus by virtue of his sacrificed flesh and poured out blood, is to us.

There is no indication that those feeding and drinking are contributing to the food and drink.

Sacrificial Nourishment for the Levites/Firstborn

“The priests, the Levites—all the tribe of Levi—shall have no part nor inheritance with Israel; they shall eat the offerings of the Lord made by fire, and His portion” (Deuteronomy 18:1).

“Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar?” (1 Corinthians 10:18).

The Apostle Paul then goes even further, and makes the illustration from the type even more specific in order to further illuminate the communion relationship and the significance of our partaking of the cup and bread memorial emblems. He does this by referring to the priests and Levites that did partake of the sacrifices from the altar in the tabernacle. The tribe of Levi had no inheritance in the Land of Israel and so they lived off the offerings made to the Lord. The offerings from the altar in the tabernacle were therefore their source of food.

This illustration is more specific to Christians and is introduced immediately after the communion verses to make clear the significance and nature of the communion relationship and he links the two situations by the word “observe.”

In the tabernacle picture, as with the firstborn of the Passover, the tribe of Levi represented the household of faith — which only has a heavenly inheritance. The tribe of Levi had no land of their own, picturing this heavenly inheritance of the Church of firstborns.

The priests and Levites ate of the sacrifices, indicating that they internalised the nutritional benefits to themselves. Again, there is no suggestion here that by eating of these sacrifices they were sharing in or contributing to the actual sacrifice. Rather, the benefit of the nutritional elements flowed in one direction and one direction only — from the altar to the priest or Levite. In the antitype this translates directly to the flow of spiritual benefits from the altar of God by way of Jesus’ sacrifice to the household of faith, which the Priests and Levites represented.

In this more specific typical picture, the Apostle Paul introduces the important principle that the altar from which the sacrificed food comes, identifies the source of the food. The priests and Levites ate of the sacrifices from the altar in the court of the tabernacle, thus identifying the source of the food as God.

“Therefore, my beloved, flee from idolatry. ¹⁵ I speak as to wise men; judge for yourselves what I say. ¹⁶ The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? ¹⁷ For we, though many, are one bread and one body; for we all partake of that one bread” (1 Corinthians 10:14–17).

The communion verses come immediately after the Apostle Paul’s admonition to flee from idolatry; which was a particular problem in the Corinthian church. The Corinthian church consisted of many Christians of Gentile background and these brethren were accustomed to eating food from the markets and in houses of unbelievers that had been sacrificed on pagan altars to pagan gods. The Apostle Paul’s aim here is to illustrate the dangers of continuing to eat these pagan sacrifices by pointing out the crucial significance of the altar from which the sacrifices come. Here he is teaching that those that partake of these sacrifices in the type, are commonly joined to one another by participating of the altar and what it represents, from which the sacrifice comes. In the same way, those that eat of pagan sacrifices are commonly joined by participating in eating from them.

Partaking of pagan sacrifices means partaking of the table of demons.

“What am I saying then? That an idol is anything, or what is offered to idols is anything? ²⁰ Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons” (1 Corinthians 10:19–20).

Even though, as the Apostle Paul points out, idols are nothing in themselves, in reality the altar is demonic, so that by partaking of the pagan sacrifice, one is not only joining oneself in fellowship with those pagans that eat the sacrificed food, but is also partaking of the table of demons.

“You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons” (1 Corinthians 10:21).

And for a Christian to partake of the table of the Lord is incompatible with partaking of the table of demons.

“Or do we provoke the Lord to jealousy? Are we stronger than He?” (1 Corinthians 10:22).

By partaking of these pagan sacrifices, Christians risk provoking the Lord to jealousy.

“You shall not bow down to them nor serve them. For I, the Lord your God, am a jealous God, …” (Exodus 20:5).

For our God is a jealous God and He will not tolerate other gods, for all other gods are no gods. So that the worship of anything but God is not only false but is also of Satan — for he is the great usurper, for he wanted to be as the Most High. Worship of anything else but God usurps the authority of God and displaces the true worship reserved only for God.

And this principle is embodied in the first and greatest commandment – “You shall love the Lord your God with all your heart, with all your soul, and with all your mind” (Matthew 22:37).

So, to summarize, it is evident that the food provided at these altars is not shared in the sense of being contributed to by the partaker. The flow of nutrition, whether typical or spiritual or idolatrous, flows from the altar to the recipient, for the benefit (or detriment) of the partaker.

The modern-day gods that we are in danger of worshipping tend to be more subtle and insidious.

“For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: ¹⁹ whose end is destruction, whose god is their belly, and whose glory is in their shame— who set their mind on earthly things. ²⁰ For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ…” (Philippians 3:18–20).

In our modern society we find people pursuing such things as knowledge, health, physical beauty, money, material things, status and respect. Even though most of these have benefits in moderation, when one is consumed by their pursuit it becomes a false god. Therefore, anything that takes our minds and desires from the heavenly things, anything that supplants the true and appropriate worship of our heavenly Father is a false god and amounts to idolatry when pursued to an excessive extent.

A particular danger for the household of faith is the supplanting, consciously or subconsciously, of the authority of the word of God with the words of any imperfect human being. Our faith must be based on the word of God, not on the words of a man. All teachings must be tested thoroughly against scripture.

KOINONIA

“The cup of blessing which we bless, is it not the communion (koinonia) of the blood of Christ? The bread which we break, is it not the communion (koinonia) of the body of Christ?” (1 Corinthians 10:16).

Koinonia is part of the koin- root word group which has the fundamental meaning of sharing in something (indicated by the genitive case) with someone (indicated by the dative case); or the simple cases may be replaced by a prepositional phrase.

“By which have been given to us exceedingly great and precious promises, that through these you may be partakers (koin-) of the divine nature (genitive case), having escaped the corruption that is in the world through lust” (2 Peter 1:4).

“Therefore, if there is any consolation in Christ, if any comfort of love, if any fellowship (koin-) of the Spirit (genitive case), if any affection and mercy…” (Philippians 2:1).

Another example of the koin- root word group occurs in Philippians 2 verse 1. Paul is talking about the fellowship of the holy spirit – it is evident that each individual of the household of faith has a share in the holy spirit with all other believers. Spirit is in the genitive case indicating what they commonly share in. Importantly the sharing is in the holy spirit not with the holy spirit.

“And so also were James and John, the sons of Zebedee, who were partners (koin-) with Simon (dative case). And Jesus said to Simon, ‘Do not be afraid. From now on you will catch men.’” (Luke 5:10).

So, the word “koinonia” in 1 Corinthians 10:16 means that the household of faith share-the shared experience, in the drinking of the blood of Jesus and eating of his flesh with one another.

In our 1 Corinthians 10:14–22 context, we have the koin- root word used four times.

If drinking of the cup of the Lord meant sharing in the sufferings of the Lord, then those drinking of the cup of demons would have to mean sharing in the sufferings of demons — which evidently is not the case.

Here the Apostle Paul also uses the koin- root word with respect to the Levites being common sharers of the brazen altar and what it represents. Altar here is in the genitive case making clear what the Levites are participating in. It is clear from the actual type and the underlying grammar that the meaning of the koin- root word here does not mean a sharing with the altar and the sacrifices that come from it. The Levites did not contribute to the sacrifices or their suffering in any way — they ate of them and thereby benefitted from them.

By eating of the bread, and drinking of the cup introduced by Jesus at the memorial, we show that we are commonly – with one another, sharing in the eating of the flesh of Jesus and drinking of his blood. Thereby we receive the spiritual nutrition essential and indispensable for our salvation.

Although sharing in the sufferings and death of Jesus is clearly taught in the scriptures, Paul is not teaching this here in the communion verse.

“Is it Not”: Indicates a Reminder of Something Already Taught Not Something New

“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? ¹⁷ For we, though many, are one bread and one body; for we all partake of that one bread” (1 Corinthians 10:16–17).

That the Apostle Paul is bringing to mind something familiar rather than a new teaching [like a secondary meaning] is indicated by his use of the phrase “is it not”, twice in the communion verses.

Technically, “is it not” is a figure of speech referred to as “interrogation”; this occurs when a question is asked without waiting for the answer. There are different forms of interrogation and here it is called “interrogation in negative affirmation“; this occurs when the question is put in the negative, and the answer must be in the affirmative, and very emphatically so – indicating that the point made is or should be known already by those to whom the question is addressed.

Let us look at other instances of use of this figure of speech.

“Therefore, I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing?” (Matthew 6:25).

We find it is used in Matthew 6:25 by Jesus to show that indeed life is more than food and the body more than clothing. The important point to glean here is that the “is not” did not introduce something they did not already know.

“So all bore witness to Him, and marveled at the gracious words which proceeded out of His mouth. And they said, ‘Is this not Joseph’s son?’” (Luke 4:22)

We find another example of this interrogative figure of speech in Luke 4 verse 22. Because of the gracious words that proceeded out of Jesus’ mouth, the people assumed that he was a sage from a far-off land with new found wisdom, and yet the interrogation in negative affirmation “is not” emphasises the fact that Jesus and his family were well known to them.

Therefore, the use of this “is not” figure of speech suggests that the communion verses are a reminder or an emphasis of something that was clear and known, rather than introducing a new truth.

Partaking of the Memorial Emblems Shows That We are Eating and Drinking at the Table of the Lord.

The memorial truth that the Apostle Paul is reminding us of is that eating of the bread and the drinking of the cup emblems indicates that we are together figuratively partaking of the sacrificed body and shed blood of Jesus – and thereby we are eating and drinking at the table of the Lord.

Sharing in the Sufferings of Jesus an Important Teaching – But Not Shown in Partaking of the Memorial Emblems

Let us be clear that we are not saying that faithful followers of Jesus do not share in his sufferings and death – for this is taught clearly in the word of God. Philippians 3:10 is a case in point:

“that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death…” (Philippians 3:10).

But this is not Paul’s teaching in his reference to our partaking of the memorial emblems in 1 Corinthians 10:16.

Fixing KJV 1 Corinthians 10:17

The Rendering of 1 Corinthians 10:17 in the KJV, NKJV and even the RVIC²⁰¹⁶ is faulty.

“For we, though many, are one bread and one body; for we all partake of that one bread” (1 Corinthians 10:17, NKJV).

“¹⁰⁴ seeing that we the many are one bread, one body: for we all partake.” (1 Corinthians 10:17, (RVIC²⁰¹⁶).

When we read 1 Corinthians 10:17 in the KJV, NKJV and even the RVIC²⁰¹⁶, we are left with the thought that by partaking of the bread emblem the followers of Jesus become that bread. Ostensibly this does not seem to make sense, but does seem to give credence to the thought that the Church becomes part of the sacrifice from which it benefits.

1 Corinthians 10:17 should read – “seeing that there is one bread, we, who are many, are one body”

The Church is referred to as “one body” but never as “the/one bread.” Only Jesus is referred to as “the bread.”

The more modern translations, including the Diaglott, show that the greater number of modern translators overwhelmingly favour the alternate rendering – seeing that there is one bread, we, who are many, are one body. The“we” belongs with the many and one body, not the bread – for as the verse makes clear we are one body because we partake of that bread.

We Need to Keep Eating at the Table of the Lord in Order to Gain the Imperishable Crown

As followers of Jesus, we need to keep spiritually feeding on his flesh and drink his blood to continue to receive these incredibly gracious benefits during this age of darkness. We remind ourselves of these spiritual benefits flowing from God to us based on Jesus’ shed blood and sacrificed body, particularly at memorial time.

What a privilege it is to eat and drink at the table of the Lord; for it leads to eternal life. But doing so also carries all important responsibilities. We have to avoid all forms of idolatry, particularly the subtle forms, for truly we are on trial for life, now.

“Now the just shall live by faith; But if anyone draws back, My soul has no pleasure in him.” ³⁹ But we are not of those who draw back to perdition, but of those who believe to the saving of the soul” (Hebrews 10:38–39).

But if we are careful and listen to God’s word, for Jesus speaks to us through it, we will not be of those that draw back to destruction, but rather we will be of those that are faithful, temperate and disciplined, leading to eternal life – to the glory of our Heavenly Father.

“Thou preparest a table before me in the presence of mine enemies: Thou anointest my head with oil; my cup runneth over” (Psalm 23:5).

Amen.

“Until the Full Number of the Gentiles Has Come In”

Romans 11:25 reads: “I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in…”

Many Bible Students believe this means that the Jews will open their hearts to God once the 144,000 Bride of Christ are complete beyond the vail, and have made their “calling and election sure” (2 Peter 1:10) and when the 1000-year Millennial Age begins. But then what about those of Jewish faith in the Gospel Age who have consecrate their lives to follow Jesus? Hence, can Romans 11:25 relate to the Gospel Age now and how?

“And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob” (Romans 11:26).

Moreover, the next verse refers to “all Israel” being saved. Much has been written about what these two verses mean.

Two Traditional Interpretations of “All Israel”

Traditionally there have been two views concerning what “all Israel” means.

The first interpretation says, with variations, that the Apostle Paul is speaking prophetically of a corporate salvation of the Jewish people (natural Israel) at the end of the Gospel age – this is sometimes called the Dispensational view and this was taught by Pastor Charles Russell.

The second interpretation, again with variations, says that the Apostle Paul is speaking of the salvation of all of God’s people of faith (spiritual Israel) during this Gospel age, whether they are of Jewish or Gentile background.

The first interpretation seems clearly incorrect, as it is based on a faulty understanding/translation of “kai hautos” in Romans 11:26 (discussed further below), moreover it is inconsistent with the immediate context of Romans Chapter 11 and the larger context of the unfolding lessons in the epistle of Romans.

The second interpretation seems closer to the correct view in that it pertains to the call of the faithful during the Gospel Age; which is consistent with the context, but is not fully correct as it does not explain the Apostle Paul’s immediate point and warning to the Roman Gentiles of their “conceit” (Romans 11:25). Also, it does not take into account the Apostle Paul’s aim of saving some (more) of his fellow Jews (Romans 11:14) who can be grafted back in again if they continue not in unbelief (Romans 11:23). The Roman Gentile believers became conceited as they thought all Jews were forever cast away from the call of God to be of the Abrahamic seed of blessing. Paul’s immediate argument is that this is not correct because they can be grafted back in again by God if they continue not in unbelief. The “blindness in part” of natural Israel (Romans 11:25) was not irrevocable, and some would be grafted back in so that “all” of the [believing] remnant of natural Israel would be saved.

“All Israel”

Here it is suggested that “all Israel” actually refers to the total remnant of believing natural Jews – the “fulness” of Israel (Romans 11:12). And this total remnant has two parts:

The initial believing Jews (like the Apostles, and the other disciples) when the call was exclusive to natural Israel.

“God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness” (Acts 3:26).

2. The later believing Jews that would be “provoked to jealousy” (Romans 11:14) once the “fullness” of the Gentiles believers came in, resulting in them being grafted back in again (Romans 11:23).

“if by any means I may provoke to jealousy those who are my flesh and save some of them” (Romans 11:14).

“And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again” (Romans 11:23).

It may seem odd to suggest that the “all” does not refer to all of natural Israel, but rather to all of Israel that find salvation through justification by faith in Jesus during the present Gospel Age – the remnant that the Apostle Paul talks about in Romans 9:27 and Romans 11:5.

“For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?” Romans 11:15

We note how this “all” of the believing remnant of Israel is consistent with the way the Apostle refers to the Gentile world in Romans 11:15, where he says “For if their [Israel as a nation] rejection means the reconciliation of the world” – clearly, he does not mean reconciliation of all Gentiles but only those of faith.

Both references to “Israel” in Romans 11:25-26 indicate natural Israel [although not all Israelites].

Romans 11:30–31 – “Just as (1) you were once disobedient to God but have now received mercy because of (2) their disobedience, ³¹ so they have now been disobedient in order that, by the mercy shown to you, (3) they too may now receive mercy.”

(1) = Gentile believers

(2) = natural Israel as a nation

(3) = the later part of the remnant of believing Jews

Romans 11:32 – “For God has consigned all to disobedience, that he may have mercy on all (Gentile believers and Jewish believers [initial + later]”).

Initially small number of Jews “came in” who believed first in Jesus and turned from their sins (Acts 3:26) – i.e. the Apostles, and the other disciples when the call was exclusive to natural Israel. Then, when the nation of Israel as a whole rejected Jesus and the call went to the Gentiles, the “fullness” of Gentiles came in. Once the “fullness” of Gentiles came in (and were grafted in) more natural Jews were “provoked to jealousy” and come to believe in Jesus and were thereby grafted back in again, and also be saved.

Important considerations:

In order to explain Romans 11:25-26 correctly and coherently, it seems important to consider the following:

i) The Apostle Paul’s immediate points concerning the “conceit” of some of the Gentile brethren in the Roman church (Romans 11:25).

In Romans 11:25 the Apostle Paul says that they [the Roman brethren – largely Gentile believers] should not be conceited [“wise in your own opinion”] and be not ignorant of this mystery [something previously unknown or hidden] viz blindness (unbelief) has happened in part to natural Israel until the “fullness” of the Gentiles come in, then by implication the rest of the believing remnant would have its blindness lifted [having been provoked to jealousy] resulting in Israel’s “fulness” (Romans 11:12) of the Abrahamic promise [like the fulness of the Gentiles in Romans 11:25].

ii) The Apostle Paul’s immediate aim to save some (more) of his fellow Jews (Romans 11:14) by “provoked them to jealousy” (Romans 11:11,14) and being grafted back into the Abrahamic Olive tree of promise (Romans 11:23).

iii) The immediate context of Romans Chapter 11.

The immediately preceding verses tell us how unbelieving Jews were broken off from the Israelite Abrahamic olive tree of promise and believing wild olive (Gentile) branches were grafted in. But the Apostle Paul’s main point is that the engrafted Gentile branches should not “boast” (Romans 11:18) and not to be “haughty” (Romans 11:20) because if the broken off natural branches (unbelieving Jews) continue not in unbelief they can be grafted back in again by God (Romans 11:23.) This is a continuation of the Apostle’s main aim stated in Romans11:11,14; that despite his commission to the Gentiles, he is seeking by any means to “provoke to jealousy” his fellow Jews and save some [more] of them.

iv) The wider context of the Apostle Paul’s logical and unfolding message in the epistle of Romans:

Especially that the inheritance of the eagerly sought Abrahamic promise [to be his seed that will bless all the families of the earth] is based solely on faith in Jesus – whether of Jewish background or Gentile background (Romans 4:16).

v) The underlying ancient Greek:

26 καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται, καθὼς γέγραπται… NA27

“kai hautos” at the beginning of Romans 11:26 does not mean “and then” in terms of time; it means “in this way.” Unfortunately, “kai hautos” has been mistranslated in Wilson’s Diaglott [which Pastor Russell based his understanding on] as “and then” – and this mistranslation suggests that something new in time happens after the call of the seed is complete – it does not.

“In this way” all Israel (the initial and later parts of the believing remnant of natural Israel) would be saved – meaning that more natural Jews would come to believe, having been “provoked to jealousy” by faithful Gentiles and be grafted back into the Abrahamic olive tree of promise [the seed].

“kai hautos” – “In this way” refers to what Paul has said before, in verse 25. And therefore, what is said in Romans 11:25 shows how all Israel (the whole believing remnant of natural Israel – the initial and the later parts = the fulness of Israel [Romans 11:12]) gains salvation.

This explains the Apostle Paul’s warning of conceit to the Roman Gentile brethren in Romans 11:25 – some more Jews would be provoked to jealousy and believe and thereby be grafted back in. Just as God showed mercy to the Gentiles through Israel’s disobedience, mercy would be shown to Israel thereby there would be a “fulness of Israel” (Romans 11:12) also.

What Does “The Deliverer will Come out of Zion, and Banish Ungodliness from Jacob” Mean and When Did This Begin?

“And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob” (Romans 11:26).

In Romans 11:26, the Apostle Paul refers to a prophetic quote to substantiate his point. He quotes from Isaiah 59:20, 21

“‘The Redeemer will come to Zion, And to those who turn from transgression in Jacob,’ Says the Lord” (Isaiah 59:20).

We note that the Isaiah verse says the Deliverer will come to Zion, not from Zion as in Romans 11:26. This means that the Apostle Paul has changed it – and probably for good reason.

“To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities” (Acts 3:26).

“’The Redeemer will come to Zion, to those in Jacob who repent of their sins,’ declares the LORD” (Isaiah 59:20).

Also, Isaiah 59 gives us more information about what “banishing ungodliness from Jacob” actually means – the Deliverer comes to those (of Jacob – natural Israel) that turn from their transgression (sins). Now we outlined above (in the Acts 3 verses) that there were only a few [the initial part of the believing remnant] Jews who believed and turned away from their sins, and when they did, they had their sins forgiven. This all began to occur at and shortly after Pentecost not at the end of the Gospel Age.

That it is talking about the initial part of the believing remnant of natural Israel is shown in Acts 3 when it says “to you first” i.e. before the call went to the Gentiles – before the later part of the believing remnant of natural Israel would be provoked to jealousy and believe in Jesus.

Also, this time point tells us why the Apostle Paul changed the quote to “the Deliverer shall come from Zion” rather than “to Zion,” as in Isaiah 59:20. And this is because in a typical way, Jesus had already come to Zion. When he came to Jerusalem on a foal triumphantly and hailed as king, the first thing he did was to go to the temple (which was situated on Mt Zion in Jerusalem) and overturned the money changers table – which showed in a literal way that he had already come to Zion and began the process of banishing ungodliness from Jacob, so that now [when the Apostle Paul was writing] after having come to Zion he came from Zion to (after His sacrifice) give to those few believing Jews that turned from the sins permanent and true forgiveness of sins.

“4 As you come to him, a living stone rejected by men but in the sight of God chosen and precious, ⁵you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. ⁶For it stands in Scripture: “Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame” (1 Peter 2:4–6).

“God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness” (Acts 3:26)

That Jesus came to Zion and laid the cornerstone on which the Church (the temple of God) would be built, occurred at his first Advent is made clear in 1 Peter 2: 4-6. The Church is being built now during the Gospel age. When Jesus laid that cornerstone, he was able to then first go to the house of Israel and begin banishing ungodliness from Jacob (the initial part of the remnant) Romans 11:26, Acts 3:26.

All of the (Natural) Israelite Remnant

“Isaiah cries out concerning Israel: ‘Though the number of the Israelites be like the sand by the sea, only the remnant will be saved’” (Romans 9:27).

That “all Israel” refers to all the remnant of natural Israel should not come as a surprise, for in Romans 9:27 the Apostle Paul has made it clear that only a remnant of Israel would be saved.

“Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious” (Romans 11:11).

This “restricted” sense of the salvation of all of the natural Israel remnant also should not be surprising, since this is the same sense used in regards to the Apostle’s phrase “salvation has come to the Gentiles” in Romans 11:11. Salvation did not come to all Gentiles – only to some, and only to those of faith. Moreover, in the same verse it is very likely that not all Israel became envious — again suggesting that “to make Israel envious” means “to make some of Israel envious”.

Another reason for believing that “all Israel” means “all” of the [believing] remnant of natural Israel is that the Old Testament promise in Isaiah 59:20 in regards to the deliverer banishing ungodliness from Jacob, was made to natural Israel. The context of the promise in Isaiah suggests that we would expect a fulfilment in regards to natural Israel. These verses pointed to a time when ungodliness would be banished from natural Israel despite their stubbornness and faithlessness to God. But the added information from the Isaiah verse shows the Deliverer would only come to those that “repent of their sins.” Importantly this already occurred at the first advent of Jesus. Moreover, this suggests that the “all Israel” will be restricted to those that “repent of their sins” (Isaiah 59:20).

“This is he who was spoken of through the prophet Isaiah: A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for him’” (Matthew 3:3).

John the Baptist prepared the way for the Lord, he preached a Baptism of repentance from sins and thus made it easier for Jesus to identify those ready for faith in him. Importantly it is restricted to only those of natural Israel that repented of their sins and were therefore ready for faith in Jesus.

“For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance—now that he has died as a ransom to set them free from the sins committed under the first covenant.” Hebrews 9:15

This was a work which started at the beginning of the Gospel Age not at its end. Those of the remnant of Israel were set on the path to life by faith in Jesus. Only through deliverance from Adamic sins could they become the promised children of Abraham and inherit the eternal promise and eternal life. Through this new arrangement faithful Jews were able to be set free from the sins made manifest by the previous law covenant.

“If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29).

For it is only those that belong to Christ that are the true seed of Abraham and heirs according to the promise (Galatians 3:29).

“You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed.’ ²⁶ To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities.” Acts 3:25,26

In the same way the promise of the seed which would “bless all the families of the earth (Genesis 28:14)” had its first [partial] fulfilment at the first advent. Here the seed was Jesus. He was sent first to the house of Israel to bless them by turning them from their sins.

Subsequently, the blessing, in this restrictive sense went to the Gentiles, i.e. the rest of the nations of the earth. But again, we note that every person was not blessed – only those that turned from sin and looked to Jesus by faith would be blessed.

“If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29).

But the ultimate [full] fulfilment, with which we are most familiar, will occur in the Millennium Age – the 1000-year Kingdom of God. Here the seed will be Jesus and his 144,000 body members. Note that this is not an extension of the same fulfilment. In the first, Jesus is the seed that blesses the prospective body members. These in turn with Jesus become the seed that will bless all the nations in the kingdom – making it a separate fulfilment.

We also note that because of the grammatical structure in relation to houtos and kathos, “all Israel will be saved” is correlative to “The deliverer will come from Zion; he will turn godlessness away from Jacob.” This means the “salvation of all Israel” occurs because the Deliverer shall banish ungodliness. The Deliverer banishing of ungodliness to those that repent of their sins in Jacob, makes clear that “all Israel will be saved” and it means deliverance from Adamic sin and eternal life rather than just a lifting of blindness, and this began to be fulfilled at the beginning of the Gospel Age, not when it ends.

Amen.

This post’s URL is: https://biblestudentsdaily.com/2024/11/18/until-the-full-number-of-the-gentiles-has-come-in/

The Deliverance of Esther’s People

Haman

Esther 3:1 After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him.

Haman was an Agagite. It is not clear whether he was related to “Agag … of the Amalekites” of 1 Samuel 15:8, Haman was from Persia, and the Amalekites from the distant southwest. But the name association reminds us that both were enemies of Israel. The name reminds us also of the term “Gog” of Ezekiel 38:2, the enemy from the north that will attack Israel at the introduction of the kingdom. Haman is a picture of Satan, the enemy of God. Satan knows that the Kingdom is to begin at Israel. Thus, if he can destroy Israel, he could thwart the plan of God.

Gog and Magog are mentioned again in the rebellion in the Little Season at the end of the Millennium (Revelation 20:7-9). Satan will then also seek to thwart the success of the kingdom, by stirring up rebellion against it. However, the narrative respecting Haman in the Book of Esther, is about Satan efforts at the beginning of the kingdom.

Ezekiel 39:11-16 even reflects the name Haman — in this case as Hamon — for Hamon-gog is the cemetery for the forces of Gog defeated by God, and Hamonah is the name of the city where the cemetery is located.

Esther 3:2 And all the king’s servants, that were in the king’s gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did him reverence.

When Haman entered or exited the gate leading to the inner court of the king’s palace in Shushan, the people gave deference to him because of his status.

In Haman’s animosity toward Mordecai, Haman wished to get rid of all the Israelites. Also, an anti-Semitic feeling may have risen earlier in the Persian Empire. When Daniel and his three Hebrew companions were elevated, their religion marked them for persecution. Daniel had been cast into a den of lions, and his three friends were thrown into a fiery furnace. The fact that four Jews had received top positions in the Empire may have provoked other princes to envy.

Today anti-Semitism continues because the Jewish race has been an accomplished over the centuries. Despite the persecutions (or perhaps because of them), and through the principles of the Law of Moses, Israelites have prospered. They have done well in business, and percentage- wise, a majority of the Nobel prize winners have been Jewish.

Esther 3:8 And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them.

Esther 3:9 If it please the king, let it be written that they may be destroyed: and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring it into the king’s treasuries.

Haman even had a large sum of money in reserve (10,000 talents of silver) to pay those who would be in charge of expunging Israelites from the Persian Empire.

Esther 3:10-11 And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews’ enemy. (11) And the king said unto Haman, The silver is given to thee, the people also, to do with them as it seemeth good to thee.

The king in effect said to Haman, “I have confidence in you and in your advice that the eradication of these people who have diverse laws and customs will promote the welfare of the kingdom.” The king gave his ring to Haman, as authority to proceed. The adversary also plans for his evil purposes (2 Corinthians 4:4, John 8:44).

Haman’s wife and friends suggested that he build gallows of 50 cubits on which to hang Mordecai. Haman was wealthy, and he proceeded. Of course Satan was operating behind the scene. Haman’s motive for such a high gallows was to make the hanging known. Similarly, Jesus was crucified on Calvary, the highest location nearby, to make him a public example. Those in Jerusalem could see him above the city walls. The site also was overruled by God, as conducive to recording the Crucifixion in history.

The Decree

The decree was sent out from Shushan, the capital, with all urgency, “hastened by the king’s commandment.” “And the king and Haman sat down to drink; but the city Shushan was perplexed.”

When Mordecai heard about the decree, “he rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry”(Esther 4:1). This reminds us of Proverbs 29:2, “When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.” Imagine hearing the news that all were to be put to death: men, women, and children. We can see why the people were ready to fast subsequently.

Through one of the king’s chamberlains, Hatach, Mordecai sent Esther a copy of the decree (Esther 4:5), and advised her, as queen, to go to the king and make supplication for her people. This was risky. If Esther sought an audience with the king and he did not hold out his scepter in agreement, she would be put to death. But Mordecai, in faith, recognized that Esther had become queen for this occasion, to deliver their people.

Esther 4:13 Then Mordecai told them to reply to Esther, “Do not think to yourself that in the King’s palace you will escape any more than all the other Jews. (14) For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father’s house will perish. And who knows whether you have not come to the kingdom for such a time as this?”

God’s Divine Providence

“The Lord preserveth all them that love him” (Psalm 145:20). All who can affirm in their hearts their loyalty to God, their faith and trust in Him, may be assured that all things are supervised for their good and work out for their welfare, in matters both temporal and eternal.

God is not directly mentioned in the Book of Esther. This absence is actually part of the book’s sophisticated way of talking about God’s providence. God is always at work, even when we cannot see that work explicitly. God’s providence works in everything to save and deliver his people.

Esther 4:15 (15)Then Esther told them to reply to Mordecai, (16) “Go, gather all the Jews to be found in Susa, and hold a fast on my behalf, and do not eat or drink for three days, night or day. I and my young women will also fast as you do. Then I will go to the king, though it is against the law, and if I perish, I perish.”

Esther heeded Mordecai’s advice. She saw the appropriateness of fasting and having others fast because of the seriousness of the situation. The Jews in Shushan had already been fasting in sackcloth, but now the fasting and praying would be particularly for Esther, who needed the prayers of her Jewish brethren.

Notice that everything in this chapter reflects providential timing. The king could have been elsewhere, but he was sitting on his throne. And out in the inner court, Esther was directly opposite his seated position on the throne when she came into his view.

Esther 5:2 “When the king saw Queen Esther standing in the court, she won favor in his sight, and he held out to Esther the golden scepter that was in his hand. Then Esther approached and touched the tip of the scepter.”

When the king saw Esther, she obtained his favor. Touching the top of his scepter was an ancient custom. The scepter is a symbol of kingly authority, as in “the sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be” (Genesis 49:10). Thus the scepter, or the rod, was significant. When Moses lifted his rod his symbol of authority, the Red Sea parted (Exodus 14:15,16). Psalm 45:6 reads, “Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.” As the scepter is a symbol of justice here, Esther touching the king’s scepter suggests that she was asking for justice.

Esther’s reply to Mordecai shows “a beautiful lesson of faith here that should appeal to all of the Spiritual Israelites. Whatever we have, whatever positions we occupy of influence, or power, or wealth or confidence in the esteem of others, is so much of a stewardship granted to us by the Lord, and respecting which we should expect to give an account. And if the account would be rendered with joy, we must be faithful even to the risking of our lives in the interests of the Lord’s people, the Lord’s cause. Let us lay this feature of Esther’s experience to heart, that we may draw valuable lessons therefrom, helpful to us in the spiritual way. The suggestion that she had not come to a place of honor and privilege by accident, but that the Lord had overruled in the matter, is one that should appeal to all Israelites indeed. Whatever we have is of the Lord’s providence. Let us use it faithfully, and as wisely as possible, for him and his. Thus our own blessings and joys will be increased as well as our favor with the Lord” (Reprints, page 3657). When Esther entered the king’s presence unbidden, she was reconciled to death. But what a sudden change occurred! One moment she feared for her life, the next she was offered half the world! How quickly God can change our prospects! The things we fear most, often turn out to be great blessings. “Ye fearful saints, fresh courage take; the clouds ye so much dread, are big with mercy, and shall break in blessings on your head.”

Let us consider two seeming coincidences in the account. On the same night in which Haman built his high gallows, the king could not sleep. He called for the royal record book and was reminded that Mordecai had saved his life. When Haman entered the outer court of the king to ask permission to hang Mordecai, the king had decided to honor Mordecai. He asked Haman what should be done to “the man whom the king delighted to honor?” Were these events were merely coincidental? We know they were not! This was the finger of God. We have the very same supervision of our affairs. Our heavenly Father can control and maneuver every principality and power with the greatest of ease for our benefit. To a child of God, nothing happens by accident. Every event of life is supervised for one’s highest welfare. What comfort and assurance this should give our hearts!

Boldness, Bravery, Faith, Prayer, and Humility

Esther 4:15: “Then I will go to the king and if I perish I perish.”

Another lesson from Esther’s story is her courage to risk her life. God uses people who are willing to take risks. When we are called to step out in faith, let us realize that our Heavenly Father is greater than any problem. “Be still and know that I am God” (Psalms 46:10, 2 Timothy 1:7). “God gave us a spirit not of fear, but of power and love and self control” (John 14:27). “Peace I give you.. Do not let your hearts be troubled.” No risk, no reward! 1 Chronicles 28:20, “Then David said to Solomon his son, ‘Be strong and courageous and do it. Do not be afraid and do not be dismayed, for the Lord God, even my God, is with you. He will not leave you or forsake you, until all the work for the service of the house of the Lord is finished.’”

Judges 6:15, “He said to him, Please, Lord, how can I save Israel? Behold, my clan is the weakest in Manasseh, and I am the least in my father’s house.” Doing nothing does not change your current situation. Do not live with the regret that you did not go forward.

There is a quote that says, “if God brings you to it, He will bring you through it.” Proverbs 29:25, “The fear of man lays a snare, but whoever trusts in the Lord is safe.” Esther took a bold move and was willing to risk her life in order to act and speak on behalf of her people. We must depend on God fully and remember that when we are weak, we are strong. 2 Corinthians 12:9, “My grace is sufficient for you, for my power is made perfect in weakness.” God wants to get the glory out of our lives which means stepping out in faith. This causes us to grow in so many ways and trust him more.

Isaiah 58:6, “Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and to break every yoke?

Fasting and prayer should become our lifestyle, as Esther fasted and prayed with her people. Do you need God’s intervention in your life? Perhaps God is using you to help someone who is oppressed. As the Jews needed the chains and plans of the enemy to break that they may be set free, the answer to having it so is through prayer. In the time of trouble and threat Esther knew and understood the power of prayer and fasting. She was about go into the King’s presence without being called. She knew that she needed God’s intervention in this crucial time.

Philippians 4:6–7, “(6) Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. (7) And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.”

Though Esther became queen, she used her position to bless her people and country. She remained humble and put the needs of others before her own, recognizing her dependence on God. When we are humble, we can more easily see the needs of those around us and be better equipped to serve them.

The King’s Dream

Esther 6:2 And it was found written, that Mordecai had told of Bigthana and Teresh, two of the King’s chamberlains, the keepers of the door, who sought to lay hand on the king Ahasuerus.

Stirring up the king’s spirit by the Lord through a dream reminds us of the account of Joseph, in which the king, the butler, and the baker all had dreams (Genesis 40:5-8; 41:1-8). Of King Nebuchadnezzar, who dreamed of a great image (Daniel 2:1). Of Pilate’s wife during the trial of Jesus (Matthew 27:19). All of these dreams were directed by Divine Providence.

When King Xerxes awoke from his dream, he was so disturbed that he ordered his servants to bring the chronicle records and read them that very night. The dream must have been powerful to demand such attention in the middle of the night. The king could not go back to sleep until he had heard the records.

Esther 6:3 And the king said, “What honor or distinction has been bestowed on Mordecai for this?” The king’s young men who attended him said, “Nothing has been done for him.” (4) And the king said, “Who is in the court?” Now Haman had just entered the outer court of the king’s palace to speak to the king about having Mordecai hanged on the gallows that he had prepared for him. (5) And the king’s young men told him, “Haman is there, standing in the court.” And the king said, “Let him come in.”

Notice the crucial timing. At the very time the king inquired what honor had been given to Mordecai for warning the king, Haman came into the king’s court to inquire of destroying Mordecai. Mordecai was the center of thought for both, but for opposite reasons — one for Mordecai, and one against him. What split-second timing!

Haman wanted to speak about hanging Mordecai, but the king spoke first: “What shall be done unto the man whom the king delighteth to honour?” Haman assumed the king wanted to honor him. Of course Satan was in back of Haman, and God was in back of the king. Haman suggested multiple ways of showing honor: “let [1] royal robes be brought, which the king has worn, and [2] the horse that the king has ridden, and [3] on whose head a royal crown is set.” How presumptuous Haman was to ask for the royal crown! Jesus never meditated a usurpation. But another high angel, Lucifer, did.

The king’s words to Haman were very significant: “Leave out nothing that you have mentioned.” The honor bestowed fits the antitype. The Ancient Worthies, mostly Jews, will be elevated and honored. Mordecai had instructed Esther not to disclose her identity, but now it was an honor to be an Israelite. Imagine the expression on Mordecai’s face when he learned that such honor would be his. He had asked the Israelites to pray and fast to avoid death — now he was elevated to a high position in the empire.

Esther 7:1 So the king and Haman went in to feast with Queen Esther. (2) And on the second day, as they were drinking wine after the feast, the king again said to Esther, “What is your wish, Queen Esther? It shall be granted you. And what is your request? Even to the half of my kingdom, it shall be fulfilled.” (3) Then Queen Esther answered, “If I have found favor in your sight, O king, and if it please the king, let my life be granted me for my wish, and my people for my request. (4) For we have been sold, I and my people, to be destroyed, to be killed, and to be annihilated. If we had been sold merely as slaves, men and women, I would have been silent, for our affliction is not to be compared with the loss to the king.”

When Haman was called to eat at Esther’s banquet, he was already upset. It was now that Esther revealed she was Jewish. Esther reminded the king of the nature of the decree. However, Ahasuerus did not immediately grasp the situation, though earlier he had agreed to the decree that went through the empire, that the Jews were to be slain. He listened attentively to Esther’s request, but he had not put things together.

Esther 7:5 Then King Ahasuerus said to Queen Esther, “Who is he, and where is he, who has dared to do this?” (6) And Esther said, “A foe and enemy! This wicked Haman!” Then Haman was terrified before the king and the queen.

Haman’s wife and friends had surmised that his future was ominous, but before Haman could think on their words, the king’s emissaries hastened him to Esther’s banquet. Esther spoke bluntly: “The adversary and enemy is this wicked Haman.” In other words, “The wicked person is right here before you.” Imagine Haman’s countenance!

When the king heard what Haman had done, in a fit of anger he went into the palace garden to ponder the situation. The king himself had elevated Haman. What would he do now?

Esther was on a couch, or a cushioned lounge. In desperate straits, Haman got on his knees before Esther and put his hand on her. He draped himself over her to beg for his life. Again the timing was perfect. The king returned, and misjudged Haman’s intent, declared again him. Harbonah, one of the king’s chamberlains, suggested hanging Haman on his own gallows.

This segment of Esther — the account about Haman and Mordecai — illustrates the contest between the authority of God, and the efforts of Satan. It is a picture of Gog’s attack on Israel at the end of the Gospel Age, introducing the Kingdom. In Ezekiel 38 Gog is drawn to Israel to destroy them. Instead, the forces of Gog will themselves be overcome. The cemetery, Hamon- gog, connects symbolically to the gallows in Esther.

Following the Millennium Satan will advance again against the Kingdom of God. He will gather those in sympathy with his thinking, against the authority of the Ancient Worthies. Haman, Satan, will again be upstaged. This time he will not be bound, but done away forever.

The Kingdom will then be the domain of mankind forever. Those who pass through the Little Season — perfect, tried, and proven faithful — will reign as kings over earth, as offered to Adam at the beginning. They will live forever in the ages to come. Gladness and Rejoicing

Esther 8:16 The Jews had light, and gladness, and joy, and honour.

This verse describes how the Jews will be regarded in the Kingdom. They will have “light, and gladness, and joy, and honour.” There will be a “feast of fat things” (Isaiah 25:6).

Esther 8:17 And in every province and in every city, wherever the king’s command and his edict reached, there was gladness and joy among the Jews, a feast and a holiday. And many from the peoples of the country declared themselves Jews, for fear of the Jews had fallen on them.

The Gentiles will accept the God of Israel, and the principles of God’s covenant, “proselyting” to faith in God. They will bow the knee, receive the hopes of Israel, enter into the New Covenant God establishes with Israel, and so be blessed. They will “take hold of the skirt of him that is a Jew” (Zechariah 8:23), and be blessed.

There will be “gladness and joy” when the great king has selected his bride and the heavenly wedding takes place. “Let us be glad and rejoice, and give honor to him; for the marriage of the Lamb is come, and his wife hath made herself ready” (Revelation 19:7).

After Esther was crowned there was great rejoicing by all the people of the kingdom, and “the king made a great feast.” “On this mountain the Lord Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine — the best of meats and the finest of wines” (Isaiah 25:6). Thus, the whole world will beast on the rich blessings of the Millennial Kingdom.

References:

Br. Frank Shallieu, Old Testament Studies – The Book of Esther, 1996 Study
Queen Esther, Beauties of the Truth, Volume 25, Number 3, August 2014
Br. Donald Holliday, Esther and Our Times – The Herald of Christ’s Kingdom 1999 – Sept-Oct

This post’s URL is : https://biblestudentsdaily.com/2022/12/27/the-deliverance-of-esthers-people/

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Esther

Esther – The Name

Esther is the Persian name meaning “star” which reminds one of Daniel 8:10, speaking about the persecution of the Church, “It grew great, even to the host of heaven. And some of the host and some of the stars it threw down to the ground and trampled on them.” The stars here would be Christians. Esther’s Hebrew name was Hadassah, which means a “myrtle tree” which is featured in the vision granted to Zechariah where he saw the invisibly present Lord riding upon a red horse standing amongst the myrtle trees “that were in the bottom (the shady valley)” (Zechariah 1:8), which was a place of lowness and dis-esteem. This would well represent the position of the Jews at this time in the Book of Esther. They were a chastised people, slow to recover from their self-brought captive state, and not highly regarded in the eyes of the world. Just as a myrtle tree has a sweet smell and a bitter taste, so too Esther was “sweet” in character and was adverse (“bitter”) to the wicked Haman. These two opposites of character are also found in Matthew 10:16 “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.”

Ahasuerus

In Chapter 1 of the Book of Esther we are told of how the King of Persia, King Ahasuerus (also known as Xerxes), divorced his wife Vashti following her insubordination. The king’s advisers suggested that he get a new wife and queen to fill her place, and Esther was chosen as Queen. The king represents Jesus. The name Ahasuerus means Lion-King. Jesus Christ is designated “The lion of the tribe of Judah” (Revelation 5:5). Ahasuerus was one of 11 rulers of the MedoPersian Empire. He was preparing his conquest of Greece. In picture, this represents that Jesus also was preparing for a conquest of the Gentile world, represented by the Greek-speaking believers who were served the Gospel by Paul and others. Xerxes made great in-roads into Greece, but he did not conquer the country. Likewise, Jesus made great in-roads into the Gentile world with the Gospel, but he did not convert the world in this age. His conquests, “thine arrows are sharp in the heart of the king’s enemies” (Psalm 45:5, Revelation 6:2), cause arrows of truth to enter the hearts of unbelievers, converting them to be followers of Christ. Thus the historical background of the book of Esther fits well as an episode depicting the beginning of the Gospel Age selection of the Church.

Vashti

The name Vashti means beautiful and she represents the nation of Israel who had exclusive favour for 32 years from when Jesus (the Seed of Promise) came, but then went into disfavour because of their rejection of Jesus and disobedience. As the Apostle Paul said, “Blindness in part is happened to Israel” until the full number of Gentiles is found to complete the Bride class (Romans 11:25). When king Xerxes called Vashti to appear before him in her royal robe and golden crown, she refused to obey him. The lesson for us is that if the Lord invites us to put on the royal robe of Christ’s righteousness, wear the golden crown of the divine nature, and appear before the great king in beauty of character as his bride, we should not refuse such an invitation. We should consider it as a great honor and should obey eagerly and promptly. Those contemplating consecration should also think about this. Vashti’s situation reminds us of the case of King Saul who also was disobedient. “And Samuel said to him, “The Lord has torn the kingdom of Israel from you this day and has given it to a neighbor of yours, who is better than you” (1 Samuel 15:28). Vashti and Saul both lost their crowns. If not obedient, any one of us can be replaced and our crown assigned to a better person. Jesus said, “Hold that fast which thou hast, that no man take thy crown” (Revelation 3:11). There is a very sobering thought here. We can lose our crowns by not holding fast to that which we have, by being disobedient to the truth. This test is even now upon the church.

“The king’s daughter is all glorious within” (Psalms 45:13). Vashti was very beautiful, but only on the outside. She did not exhibit the inner beauty that is pleasing to the Lord. “Your beauty should not be dependent on an elaborate arrangement of the hair, or in the wearing of jewelry or fine clothes; but on the inner personality, the unfading loveliness of a meek and gentle spirit, a thing very precious in the eyes of God” (1 Peter 3:3, 4, Weymouth). We want to be beautiful and precious in God’s sight, who looks not on the outward appearance, but on the heart (1 Samuel 16:7).

Mordecai

“(5)Now there was a Jew in Susa the citadel whose name was Mordecai, the son of Jair, son of Shimei, son of Kish, a Benjamite, (6) who had been carried away from Jerusalem among the captives carried away with Jeconiah king of Judah, whom Nebuchadnezzar king of Babylon had carried away” (Esther 2:5-6).

Esther was the daughter of Mordecai’s uncle; that is, Esther and Mordecai were cousins. After her parents died, the older Mordecai brought up Esther as if she were his own daughter. Mordecai, a Jew, courageously refused to bow to or reverence Haman (King Xerxes’ Prime Minister) and this was noticed by others, as well as by Haman himself. The king’s servants confronted Mordecai and asked why he transgressed the king’s command. In the beginning Mordecai probably delayed the revealment, but after the pressure increased, “he told them that he was a Jew” (Esther 3:4).

At the time of the beauty contest, Esther humbly listened to Mordecai’s advice and obeyed him, not disclosing her identity as a Jewess. In the antitype, the world does not recognize the true Church, the “little flock,” in the present age (Luke 12:32). Nor did the world know Jesus. Thus, the mystery of “Christ in you, the hope of glory” — the secretiveness — is a real factor (Colossians 1:27). Even though Jesus sent out the gospel call through his apostles and, generally speaking, the world is familiar with that call, true Christians are not recognized. Later Esther needed prodding from Mordecai to go in to see the king on behalf of Israel.

Mordecai seems to represent the Ancient Worthies, who will be “princes in all the earth” during the Kingdom Age (Psalms 45:16, Isaiah 1:25-27, Micah 5:5, Ezekiel 44:1-3). The “house” (the earth) was the possession of Esther (the Church), but the king (Jesus) was behind the whole arrangement. Since Haman represents Satan, the god of the present evil world, the elevation of Mordecai would indicate the transfer of power to the Ancient Worthies at the beginning of the Kingdom (2 Corinthians 4:4). Mordecai’s name means “dedicated to Mars,” and with Mars being the god of war, that name also describes the Ancient Worthies, who will be strong for the Lord and for a sense of justice. When Jesus rules with a rod of iron, he will rule through the Ancient Worthies, his earthly representatives, who will be backed by authority and power. The Great Company will be in the role of subservient messengers and servants.

The Beauty Contest

(8) So when the king’s order and his edict were proclaimed, and when many young women were gathered in Susa the citadel in custody of Hegai, Esther also was taken into the king’s palace and put in custody of Hegai, who had charge of the women. (9) And the young woman pleased him and won his favor. And he quickly provided her with her cosmetics and her portion of food, and with seven chosen young women from the king’s palace, and advanced her and her young women to the best place in the harem (Esther 2:8, 9).

For this contest, “many young women” were to be brought to the palace in Shushan and given into the “custody of Hegai (the King’s eunuch) who had charge of the women,” for preparation of the women. Like Eliezer with Rebekah, Hegai pictures the Holy Spirit. God gives the custody, care, and nurturing of Christians, His children, to the charge of His Holy Spirit, which enlightens, feeds, and nourishes them (John 14:25-26, Romans 8:26-27).

The process of selecting a queen to replace Vashti corresponds to the high calling of the Church, which come “out of every kindred, and tongue, and people and nation” (Revelation 5:9). “The eyes of the Lord run to and fro throughout the whole earth, to give strong support to those whose heart is blameless toward him” (2 Chronicles 16:9). Those who appeared to be promising candidates were screened and then inducted into the court of the king for further screening and selection. Psalms 45:10-15 fits in nicely here.

“(10) Hear, O daughter, and consider, and incline your ear: forget your people and your father’s house, (11) and the king will desire your beauty. Since he is your lord, bow to him. (12) The people of Tyre will seek your favor with gifts, the richest of the people. (13) All glorious is the princess in her chamber, with robes interwoven with gold. (14) In many-colored robes she is led to the king, with her virgin companions following behind her. (15) With joy and gladness they are led along as they enter the palace of the king.”

When we consecrate, we leave our father’s house, the house of Adam, and we leave the things of this world including human relationships, hopes, aims, and ambitions. Our heavenly king greatly desires to see inner beauty of character in us (1 Samuel 16:7), and he gives us needed experiences to develop it. We are spiritually nourished so that we can be “complete, equipped for every good work” (2 Timothy 3:17). We add to our robes the beautiful adornments of the Christian graces. Psalm 110:3 refers to these as “holy garments” and Galatians 5:22-23 talks about the fruits of the spirit, which we are to bear. 2 Peter 1:5-7 instructs us to add to our faith seven qualities: virtue, knowledge, temperance, patience, godliness, brotherly kindness, charity. Thus, we are to be moral, understanding, self-controlled, enduring, godly, and have two kinds of love: phileo (brotherly affection) and agape (unselfish love for the other). When we finally enter the king’s presence, our clothing is of wrought gold, symbolic of the divine nature, and we receive a golden crown, the crown of life.

The seven maidens assigned to Esther during the preparation were not contestants. They were supplied to Esther, and represent guardian angels who provide us with custodial care through the seven periods of the Gospel Age (Matthew 18:10). Once we enroll into battle as soldiers of the Cross, we too, like Esther, are given special spiritual “food” — the Word of God and an understanding of it, through the holy Spirit (Matthew 4:4, John 6:35, 50-71).

Esther 2:12, 13 — (12) Now when the turn came for each young woman to go in to King Ahasuerus, after being twelve months under the regulations for the women, since this was the regular period of their beautifying, six months with oil of myrrh and six months with spices and ointments for women — (13) when the young woman went in to the king in this way, she was given whatever she desired to take with her from the harem to the king’s palace.

The 12 months of Esther’s purification were “six months with oil of myrrh, and six months with sweet odours.” The myrrh pictures bitter experiences, whereas the sweet odors and fragrances are the joys of the truth. God balances these opposite experiences for the Christian. “The blessing of the LORD makes rich, and he adds no sorrow with it.” God adds no unnecessary sorrow (Proverbs 10:22). Thus the Christian has a checkered life of summer and winter, of light and darkness experiences. Opposition, persecution, and ostracism — disciplinary experiences — are mixed with joy. The Manna comment for June 4 says: “In the calmer days, when the sun[shine] of [God’s] favor shone brightly upon you, you were quietly laying the foundation of a knowledge of the Truth, and rearing the superstructure of Christian character. Now you are in the furnace to be proved.” There comes a time for change, for hard experiences with a dark cloud and a chill. In Song 4:16, the Bride class says, “Awake, O north wind; and come, O south wind! blow upon my garden, let its spices flow.” The true Christian must have both experiences. Therefore, he asks God for this. “Send sorrow, send pain; sweet are thy messengers, sweet their refrain” are the sentiments of a hymn. The Christian is willing to suffer for Christ, but he wants uplifting experiences too. Thus, Jehovah blesses His children with measured and balanced experiences.

During our selection period on earth, we are to hold our hope firm, steadfast, unto the end (Hebrews 3:6). We should be “faithful unto death” (Revelation 2:10). To give up because of thinking he or she has failed, results in disaster. You may recognize that you have not made the highest grade, but you must keep the hope to the end of your course. Even Paul said, “I do not even judge myself” (1 Corinthians 4:3) — though in another place he did advise us to examine ourselves (1 Corinthians 11:28). Paul did not condemn himself, for God is the Judge. However, we should judge our actions by inspecting them daily. We are not to reason, “If I do not make the Little Flock, there is always the Great Company class,” for that attitude diminishes the prospect of making the Little Flock. We are to run the race until we reach the finish line. What God thinks in the meantime is His decision. Thus, the 12-month period of Esther’s preparation applies to the lifetime of each one in the high calling.

“In the evening” a candidate came before the king, but the decision was made “in the morning” (Esther 2:14). Each Creative Day began with an evening and ended with a morning (Genesis 1:5,8,13, etc.). “Weeping may tarry for the night, but joy comes with the morning” (Psalm 30:5). The Gospel Age is a “nighttime,” as shown by the Passover picture. Joy will come in the morning, not only for the world in the Kingdom, but also for the Christian who makes his calling and election sure. We are to “pay attention” to prophecy “as to a lamp shining in a dark place, until the day dawns and the morning star (Jesus) rises” in our hearts (2 Peter 1:19). If we follow properly, Jesus will rise up in our heart and say, “Well done, good and faithful servant” (Matthew 25:21). Each one has had the “evening” in which to please the King. At the end of our course we die, and when the “morning” comes, a decision is rendered.

(15) When the turn came for Esther the daughter of Abihail the uncle of Mordecai, who had taken her as his own daughter, to go in to the king, she asked for nothing except what Hegai the king’s eunuch [the keeper of the women, KJV], who had charge of the women, advised. Now Esther was winning favor in the eyes of all who saw her. (16) And when Esther was taken to King Ahasuerus, into his royal palace, in the tenth month, which is the month of Tebeth, in the seventh year of his reign …” (Esther 2:15-16)

When a candidate was to be presented to the king, she made herself as attractive as possible. She fixed her hair, wore a becoming dress, used a certain perfume, etc. How did Esther handle this? Verse 15 states that Esther “required nothing except what Hegai … advised.” She acquiesced fully to Hegai and left the choice with him. She did not exercise her own will, but complied with his decision, trusting in God’s keeping power, instructions, and advice for attaining the throne. In the antitype, the consecrated are instructed what Jesus would like to see in our characters. God and Jesus instruct us, but compliance is largely a voluntary matter. To be faithful, we have to acquiesce, submit, and be beheaded for the witness, or testimony, of Christ (Revelation 20:4). The truly consecrated, those who attain the high calling, will leave the choice with the “keeper.” John 6:38, “I have come down from heaven, not to do my own will but the will of him who sent me.” Romans 6:4, “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” At consecration we vow to be dead with Christ, meaning we give up our earthly rights and acquiesce to the will of God, preferring to suffer with Christ and lay down our lives in sacrifice (1 John 3:16, 2 Timothy 2:12).

When Esther was presented to the king, she “obtained favour in the sight of all them that looked upon her.” So we hope to be viewed by the holy angels, specially our guardian angels. They did not decide her acceptance, but they were impressed, feeling she would be selected as the queen. Over the 2,000 years of the Gospel Age, some guardian angels may have successively guarded 20 to 40 Christians. As they watch those they are assigned to, they know everything about them. God makes the final decision, but the guardian angels could approximate their destiny.

Esther “was taken to king Ahasuerus into his royal palace” “in the tenth month” of “the seventh year of his reign,” still future in the antitype. The Esther class comprises all 144,000 faithful saints. They will enter the King’s royal house at the marriage. The risen saints wait with Jesus for the arrival of the feet members. When complete, all will be introduced to the Heavenly Father at the wedding.

The “seventh year” suggests the seventh (and last) stage of the Church, the end of the Gospel Age. As a class, the feet members will be caught up in a moment, in the twinkling of an eye (1 Corinthians 15:52). Then the Little Flock will be presented complete. Emperor Jehovah will be seated on His throne, with Jesus on His right hand.

“(17) … the king loved Esther more than all the women, and she won grace and favor in his sight more than all the virgins, so that he set the royal crown on her head and made her queen instead of Vashti. (18) Then the king gave a great feast for all his officials and servants; it was Esther’s feast. He also granted a remission of taxes to the provinces and gave gifts with royal generosity” (Esther 2:17-18).

In the story of Esther, the virgins who failed to become the bride were not sent home, but were given a secondary place in the king’s household. These represent the Great Company, referred to as “the virgins, her companions (Psalm 45:14),” also termed “foolish virgins” in Matthew 25:3,8.

The feast that followed Esther’s selection, the second gathering called “Esther’s feast,” corresponds to the marriage supper, which the Great Company class will attend (Revelation 19:9). They will serve “before the throne” (Revelation 7:15).

The Ancient Worthies

Esther 2:19, 20, “When the virgins were gathered together the second time, then Mordecai sat in the king’s gate. Esther had not yet shown her kindred, as Mordecai had charged her.” Mordecai represents the Ancient Worthies.

Verse 21, “In those days, as Mordecai was sitting at the king’s gate, Bigthan and Teresh, two of the king’s eunuchs, who guarded the threshold, became angry and sought to lay hands on King Ahasuerus.” The king’s gate was a place of judgment, and the Ancient Worthies will have a place of prominence in the earthly kingdom, that will begin at Israel. “The law” will go forth from Zion, and “the word of the LORD” from Jerusalem (Isaiah 2:3). Later, in the due, the general resurrection of mankind will begin.

As Mordecai wrote a new law in the king’s name which counteracted and Haman’s wicked law of death (Esther 8:8-10), a New Law Covenant will be inaugurated with Israel that will bring life to mankind. Haman was hanged upon gallows he had prepared for the innocent (Esther 7:10), and Satan will receive the penalty of death that he inflict upon humanity. Haman fortune was given to Esther who turned it over to Mordecai to administer for her, representing the transfer of Satan’s usurped dominion of the world to the church, reigning with Christ, who will be represented by the Ancient Worthies. This will fulfill Daniel’s prophecy, “The kingdom and dominion and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him” (Daniel 7:27).

Haman’s ten sons were killed, as the powers of this world will pass away also (Esther 9:10). The narrative closes with Ahasuerus (Jesus) in control (Esther 10:1), Esther his queen vested “with all authority” (Esther 9:29), and Mordecai “advanced” by the king, as will be the Ancient Worthies. The human family will be blessed evermore.

References:

Br. Frank Shallieu, Old Testament Studies – The Book of Esther, 1996 Study
Queen Esther, Beauties of the Truth, Volume 25, Number 3, August 2014
Br. Donald Holliday, Esther and Our Times – The Herald of Christ’s Kingdom 1999 – Sept-Oct

The URL for this post is: https://biblestudentsdaily.com/2022/11/17/esther/

STUDY 10: The Furnishings in the Holy of the Tabernacle – THE LAMPSTAND.

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It is the brilliant, majestical, golden lampstand that illuminated the Holy of the Tabernacle allowing Aaron — the Israelites’ first High Priest — to perform the services of sacrifice to God-Jehovah on behalf of his chosen people, in an attempt to fulfill the Mosaic Law and its regulations.

THREE ITEMS IN THE HOLY OF THE TABERNACLE.jpg

Let us be reminded that the 3 pieces of stationary furniture in the “Holy” were: a “lampstand” (“candlestick” KJV), a “Table,” and an “Incense Altar,” and each represents something concerning the development of the saints during the Gospel age.

Design

The lampstand (“Menorah” in Hebrew) was created by combined forces, the talent of the earthly craftsmen (Exodus 31:2-11) together with Divine assistance. For success, man must work with his talent while God sends a blessing from above. As David wrote, “If God does not build this house, His workers have toiled in vain” (Psalm 127:1).

The lampstand and its seven branches were made of gold. “He made the lampstand of pure gold. He made the lampstand of hammered work, its base and its shaft; its cups, its bulbs and its flowers were of one piece with it” (Exodus 37:17, NASB). Perhaps the mention of “hammer” suggests the discipline that shapes the New Creature in Christ (2 Corinthians 5:17, Hebrews 12:4-12, Proverbs 3:11, 12, Psalm 119:75, Romans 8:18, Revelation 3:19).

The seven lamps as well as its wick trimmers and trays and all its accessories were to also be made from pure gold and all the gold used in relation to the lampstand and its operation was to equal one talent of pure gold which is around 35 kg (75 pounds) (Exodus 25:39). As of 5th November 2018, one talent of pure gold is worth about $1.9 million AUS and $1.4 million US.

The talent was an ancient unit of weight and value in Greece, Rome, and the Middle East and it was the heaviest or largest biblical unit of measurement for weight. In the Old Testament, a talent was a unit of measurement for weighing precious metals, usually gold and silver. In the New Testament, a talent was a value of money or coin (e.g. Matthew 18:21-35, Matthew 25:14-30). The talent was first mentioned in the book of Exodus within the inventory of materials used for the construction of the tabernacle: “All the gold that was used for the work, in all the construction of the sanctuary, the gold from the offering, was twenty-nine talents” (Exodus 38:24, ESV).

Another example of a talent weight we find in the golden crown placed on King David’s head. It “weighed a talent of gold, and it was set with precious stones“ (2 Samuel 12:30, NIV).

Revelation 16:21 (NKJV) says “great hail from heaven fell upon men, each hailstone about the weight of a talent.” We get a better picture of the crushing fierceness of God’s wrath when we realize these hailstones weighed about 35kg (75 pounds)!

candlestick in tabernacle height of man.jpg

According to the Jewish Midrash, the candlestick was the “height of an average man” (www.bible-light.com/BLON/STAR_V30-1_1998-02/feb98a52.htm). However, no measurements are given in Scripture as to its exact size, thus reflecting the thought that God’s light of Truth is immeasurable (Ephesians 1:19).

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Positioning and Description

The Golden lampstand or candlestick stood opposite the golden table, on the southern side of the “Holy” (Exodus 40:24-25).

South is the direction of earth (Ezekiel 47:1), as north is of heaven.

Perhaps specifying this direction for the lampstand indicates that the Church is still in the flesh while in the holy, holding forth the light of Truth. This is also indicated by the five copper sockets at the entrance to the holy, copper representing human nature, either just or justified.

ALMOND BLOSSOM BIBLE STUDENTS DAILY

A description of the lampstand for the Tabernacle in Exodus 25:31-39 is directly from God to Moses. This is God’s design. It is particularly detailed in relation to the beautiful almond blossom we see in spring.

Exodus 25:33 (KJV) — “Three cups made like almond blossoms in one branch, a calyx and a blossom bud; and three cups made like almond blossoms in the other branch, a calyx and a blossom bud — so for the six branches going out of the lampstand.”

[Note: The Douay-Rheims Bible says of each decoration, “as it were nuts … and a bowl withal, and a lily” (Exodus 25:33). Thus we understand that there were three elements per decoration.]

“There were three branches on either side of a central stem (i.e. shaft), with each of the seven extremities holding a lamp containing oil for burning. Each of the six branches was adorned with three sets of cups shaped like almond blossoms, with a knop (bud or bulb) and a flower; the centre stem was adorned with four of these.

5. STUDY 10

Thus, there is a total of 22 such sets. These might represent the original 22 books of the Old Testament writings which graced the early church. The Hebrews associated the number of them with the 22 patriarchs from Adam through Jacob, and the 22 letters of the Hebrew alphabet.

“However, our Bible contains also the New Testament, and in later times the books have been divided into a total of 66. If the three identified elements — bowls, knops, flowers — are numbered separately, this would total 66 in the entire lampstand. The three branches on one side, together with the centre stem, would contain 39, and three remaining branches 27, which is the division of books in our Old and New Testaments.

“The five petals of the cups shaped like almond blossoms are a fitting number to represent the new creation [in Christ], later represented by the five wise virgins of Matthew 25. Almonds, it is said, produce flowers before leaves, and the Hebrew word for almond means ‘hasten,’ probably in observation of this early seasonal produce of the almond flowers. So with the church; they produce the lovely graces of the spirit before their leaves of profession and teaching will be observed by the world in the kingdom.

“This meaning of the name ‘almond’ explains Jeremiah 1:11-12, where the appearance of an almond rod, or branch, is a token from the Lord that ‘I will hasten my word to perform it.’ In this passage it may refer prophetically to the raising of the saints early in the harvest as the work preliminary to the judgments of the Lord which follow shortly thereafter. Aaron’s rod that budded (Numbers 17) to establish his Divine appointment to the priesthood, was also of the almond tree” (Br. David Rice, “The Holy” in The Herald of Christ’s Kingdom Magazine. Nov-Dec, 2002).

It may represent that the church is an elect class and reminds the antitypical underpriests of their privilege of service and the need to be fruitful in putting on the spiritual likeness of their forerunner, Christ Jesus “the author and finisher [perfecter] of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Hebrews 12:2).

More Antitypical Meanings

The lampstand (menorah) as a whole — represents Christ and the entire Church of the Firstborn giving forth their light; the true light-bearers whose names are written in heaven; the Royal Priesthood (Hebrews 12:23; Charles T. Russell, “Tabernacle Shadows,” pages 115-116).

The seven lamps (of the one lampstand) — may symbolize God’s Word.

The lampstand was the third furnishing that God instructed Moses to make during his 40 days and nights on Mount Sinai alone with God, and three signifies redemption which points to Christ who redeemed mankind from the sentence of death, “who gave himself a ransom for all to be testified in due time” (1 Timothy 2:6).

The seven branches — represent the true, consecrated Church, depicted in the Book of Revelation Chapters 1, 2, and 3 at seven distinct lampstands, with Christ (as our high priest) walking among them, tending to them, to ensure their proper shining.

As with branches of the spiritual vine (John 15:5), so with these seven branches of the lampstand, we have no standing of ourselves, except as members of the body of Christ. Our support, our foundation is in Christ (1 Corinthians 3:11). Possibly the bending of some of the branches might represent the bending of our wills, against the propensities of the old nature, to reach upward in the direction of God. When we began our consecrated walk, our course may not have been very different from what it had been before. We may have followed many earthly things; but as we grew in grace and in the knowledge of the Truth, our course bent more and more upward until at last, if we are faithful, at the end of our course, we will be going upright, in the same direction as our blessed Master. Some of the branches were longer than others, but all held the same amount of oil in their lamps and all gave out the same light.

Another lesson we might find in the different lengths of the seven branches is that some have courses of training here longer than that of others. But the shorter can shine just as brightly as the longer, and can hold as much of the Lord’s Spirit. Also, the lengths of each of the periods of the seven Church periods were different lengths of time, but each period of the Church contained the ever shining brightness of God’s Truth so that the Gospel Age “Bride of Christ” is successful called, tested, and proven faithful at death, making up a completed 144,000 members by the end of the 6000 years of permission of evil.

The oil and the wicks — The oil “represented the Holy Spirit, the wicks represented the mortal bodies through which the oil or Holy Spirit operates. The oil, passing through the wick, produced the illumination. So, the Holy Spirit, operating through these mortal bodies, or wicks, produces the holy illumination, by virtue of which we can see and appreciate the deep spiritual truths. As the High Priest trimmed the wick that it might produce a better light, so the Lord continually trims us by permitting us to have humiliating experiences, and by and by the wick will he entirely trimmed and our course will be finished” (1913 Bible Students Convention Report found in the Bible Study Library CD).

Purpose and Use

The Candlestick was the only light in the Holy which was to be kept burning “continually” (Leviticus 24:2). Perhaps this word “continually” rather means regularly and normally. We do not think the word “continually” meant that the flame was burning without ever the flame being extinguished, as presumably during the transportation of the Tabernacle from one place to another, and perhaps when the wicks required replacing, the flames may have been extinguished. Exodus 30:8 says that Aaron “must burn incense again when he lights the lamps at twilight.” If the lamps were lit at this time, perhaps this was a time of replenishing oil, and replacing wicks, incident to which the light may have been interrupted.

1 Samuel 3:3 indicates that the lamp did go out for some of the 24-hour period. Perhaps, however, that was a change of circumstance as the years passed. For Exodus 27:21, and Leviticus 24:3 indicate otherwise. “Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually … in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the LORD continually” (Leviticus 24:2,3).

Presuming that the door of the Tabernacle was ordinarily draped downward, visibility in the holy depended on the light of the lampstand. The light from the lamps would aid the Priests in their service of burning incense on the golden altar that stood nearby, morning and evening. “The candlestick also for the light … with the oil for the light” (Exodus 35:14).

The lesson to us is that our enlightenment comes as a result of using (burning) the holy Spirit (oil), which has been burning in each “called” member of the High Calling throughout the seven stages of the church. The antitypical “priesthood” during the Gospel Age — those who have entered into covenant relationship with God through consecration — have the Words of Divine Truth through the Holy Bible, to enlighten them. This enables them to carry out their covenant of sacrifice daily in a way pleasing to the Heavenly Father. It gives them “vision” (Habakkuk 2:3), and thus direction and hope through patient endurance, until death (Revelation 2:10). It aids their journey in the narrow way of Christ which leads to more than we can imagine of perfect, everlasting righteousness.

The light of God’s beauties of Truth from Scripture burns continuously and ever so bright in the darkness of this sin-infested, God-less world. It assists us who choose to suffer with Christ, so that we can reign with Christ in His future 1000 year kingdom, helping the world of mankind up the Highway of Holiness (2 Timothy 2:12, Isaiah 35:8).

The light emanating from the Word of God shines today as never before, because the Lord Jesus is present (since 1874). The Lord gave us the promised “meat in due season.” (Matthew 24:45, Luke 12:37), which we find specially in the six volumes of Studies in the Scriptures.

A continuous shining of the light from God’s word is talked about in these Scriptures: Psalm 119:89, Isaiah 40:8, 1 Peter 1:25. A continuous shining of our “light” (reflecting nine fruits of God’s Spirit, Galatians 5:22,23), is talked about in these Scriptures: Matthew 5:16 and Philippians 2:12-18.

The ultimate purpose of the shining the light is that God may be all in all, after mankind is restored to perfection following the little season at the end of the Millennial Kingdom. Then Christ and his Bride shall have restored mankind. After the destruction of all evil, the ages of eternal joy will follow and God’s pure love will govern the hearts and minds of all creation (1 Corinthians 15:28).

The light of Christ Jesus keeps us from the rocks of anxiety, rocks of destruction, rocks of perplexity, rocks of fear, rocks of the unknown, rocks of doubt — all of which could bring us down in a shipwreck of life. Let us bask in the light of the Truth of God and His teachings that bring release, joy, hope, peace, faith, and salvation.

Besides the fire by night, the cloud by day, and the Shekinah light in the Most Holy, the light from the Menorah was a constant reminder to the Israelites of God’s light leading them to the promised land. Likewise, Spiritual Israelites (true, consecrated Christians) are led by the light of the Word of God. The written word is in the Scriptures, but Jesus himself is the living word (Revelation 19:13). He is the logos, or word, of God — Christ Jesus, who has opened up a new and living way. “By one offering he hath perfected for ever them that are sanctified” (Hebrews 10:14). “To all who did receive him, who believed in his name, he gave the right to become children of God” (John 1:12). Jesus said, “I have come that you might have life, and have it more abundantly” (John 10:10). Truly the Messiah is light and life.

“Arise, shine: for thy light is come and the glory of the LORD is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people; but the LORD shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising” (Isaiah 60:1-3).

Those verses were addressed to Jerusalem, and apply to both ages of redemption. When the Gospel Age began, the message of the Gospel went out from Jerusalem, from Pentecost forward, expanding subsequently to the Gentiles. In the Millennial Age it will be similar, expanding from Jerusalem to bless the world in the earthly kingdom. But the application to the saints of the present time, who inhabit the Holy, is our focus here.

“The path of the just is as the shining Light, that shineth more and more unto the perfect day” (Proverbs 4:18). “The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee but the LORD shall be unto thee an everlasting light, and thy God thy glory” (Isaiah 60:19).

Other Candlestick Scriptures

Other passages of Scripture that mention of the tabernacle’s candlestick include:

Exodus 37:17‑24 — describes the actual making of the lampstand and lamps, basically a repetition of the Exodus 25 account yet two verses of words less.

Leviticus 24:1‑4 — describes the operation and maintenance of the candlestick.

1 Kings 7:49 — Speaks of the 10 lampstands in King Solomon’s Temple. Ten is a number for earthly completion (as 12 is for spiritual completion), so for the earthly kingdom 10 is an appropriate number.

Because there were 7 branches on each lampstand, the total would be 70, which also pertains to the Millennial Age on occasion. For example, during the Feast of Tabernacles, which pertains to the Kingdom (Zechariah 14:16), over the seven days of the feast there were 70 bullocks offered.

Solomon’s Temple represents the Church in its glorified condition and the things in the Tabernacle represent conditions pertaining to the present Gospel Age.

The Apostle Paul said to brethren of his day, “Know ye not that ye are [called to be] the temple [class] of God [in the future age], and that the Spirit of God dwelleth in you?” (1 Corinthians 3:16). And the Apostle Peter said, “Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light” (1 Peter 2:9). Through the Church presently are extended the truths of discipleship to others. But in the Millennial Kingdom, the overcoming saints will serve as priests with Christ to uplift the entire world of mankind (Revelation 20:6).

The 70 branches of the 10 lampstands in Solomon’s Temple could thus represent the light of God’s understanding shining into the hearts of mankind during the Millennial Kingdom, as reflected in the vastness of size of Solomon’s Temple as compared to the size of the tabernacle in which there was only one lampstand.

Zechariah 4 — The lampstand with an olive tree on either side supplying it with oil. These verses relate to the rebuilding of the Temple.

Revelation 1:12, 13, 20 — Here there are seven golden lampstands (not one, as in the Tabernacle). “I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. … the seven candlesticks which thou sawest are the seven churches” (Revelation 1:12, 13, 20, KJV).

Jesus being “in the midst” is the explanation of the miracle of the Church’s survival through twenty centuries, fulfilling the prophecy of Jesus that the gates of hell should not prevail against it.

“Have We Set Jesus in the Midst? If so, then we have set love in the midst. Unselfishness; thought, consideration, concern for others, manifested in self‑sacrificing service to the extent of our ability and opportunity. It means also intercessory prayer on behalf of others” (Br. A.D. Kirkwood, Scotland, “Jesus in the Midst” — The Graph of Love. The Herald of Christ’s Kingdom, June 1956). Self-sacrificing involves patience, gentleness, kindness, excusing others for their wrong/unkindnesses, not demanding, slowness to answer back. May the Lord’s timing burn up our sacrifice as it burns up ours and others’ sins and may we keep the flame of love burning towards those who are not easy to love, recognizing that Jesus died for all sinners before they were even born!

* Some Extra Details about Candlestick(s) and Lamp(s) in the Bible *

Seven Lamps, Seven Spirits

There is another Scripture we wish to mention that talks of “seven lamps” (no candlesticks).

Revelation 4:5 — “There were seven lamps of fire burning before the throne, which are the seven spirits of God.”

Here the Apostle John explains that the “seven lamps of fire” symbolize “the seven spirits of God,” rather than the Church of Christ, the seven Churches, that are represented by the “seven lampstands” of Revelation 1:12, 13, 20. John uses the Greek word luchnia for “lampstand,” but lampas for “lamps” (Revelation 4:5). The word lampas is used five times in the parable of the ten virgins (Matthew 25:1‑4, 7, 8), and also in Revelation 8:10.

The Church of Christ are the lampstands, but the lamps themselves represent the Spirit of God, depicted as seven spirits inasmuch as they minister to the seven stages of the Church. This seems apparent also in Revelation 1:4,5, “(4) John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come [that is, will always be]; and from the seven Spirits which are before his throne; (5) And from Jesus Christ.” As grace and peace were sent to the Church through “the seven Spirits,” clearly these lamps, or spirits, are not the Church itself.

The holy Spirit of God comes to us through the Scriptures. Thus “The Psalmist says: ‘Thy word is a lamp unto my feet, and a light unto my path’ (Psalms 119:105). In the Proverbs we read: ‘For the commandment is a lamp’ (Proverbs 6:23). The word lamp in these texts is translated from the Hebrew word ner, which means ‘light, lamp’ according to Young’s Concordance. The word ner is also used to designate the lamps which were on the candlestick or lampstand of the Tabernacle. We read, for instance, in Exodus 25:36, 37: ‘The buds and branches shall all be of one piece with the lampstand [menorah], hammered out of pure gold. Then make its seven lamps [ner] and set them up on it'” (Br. A.D. Kirkwood, 1956).

The Word of God is precisely spirit and life. Our Lord Jesus said, “The words that I have spoken to you are spirit and life” (John 6:63, RSV). The Scriptures have been written by men who were guided by the holy Spirit. The Apostle Peter said, “No prophecy ever came by the impulse of men, but men moved by the Holy Spirit spoke from God” (2 Peter 1:21, RSV).

“It should be observed that the seven spirits are not exclusively the lamps of fire. They are also the seven eyes of the Lamb (Revelation 5:6). But even in this case, the seven spirits mean plenitude of Spirit. We remember that it is written in the prophecy of Zechariah, ‘These seven are the eyes of the Lord’ (Zechariah 4:10). Nothing can escape the eyes of the Lord and of the Lamb. The Lamb has the Spirit without measure (John 3:34). He has the seven spirits of God. We read in Revelation 3:1, ‘The words of him who has the seven spirits of God’ ” (Antoine Papajak, “Seven Lamps and Seven Spirits,” 1994).

The Number Seven

The number seven, in the “seven spirits of God” (Revelation 4:5), represents completeness, perfection; a complete and entire state. “The book of Revelation makes mention of seven lamps, seven spirits, seven churches, seven lampstands, seven seals, seven horns, seven eyes, seven trumpets, seven plagues, seven thunders, etc. In all these cases it designates completeness composed of seven parts, like the light, which is one and white, but when it passes through a drop of rain and is refracted, gives the seven fundamental colors. It is the same when the white light is decomposed by means of a prism. It produces the spectrum, the series of colored bands. Thus, it is spoken of seven churches, but they represent the only church of Christ; it is also spoken of seven candlesticks, but they stand for the only candlestick which was in the holy place of the tabernacle. In our text [Revelation 4:5] it is spoken of seven lamps, but they are representative of the lamp quoted in Psalm 119:105: ‘Thy word is a lamp unto my feet’ ” (Br. A.D. Kirkwood, 1956).

Throne, Fire

“We are now at the end of the Gospel age, when the seventh seal is broken and when, under the seventh trumpet, the mystery of God is to be accomplished (Revelation 10:7). The holy Scriptures are being understood more and more, and many prophecies, which were closed during long centuries, are now unsealed. The Scriptures should be entirely unsealed and understood during the second presence of our Lord, as our text [Revelation 4:5] suggests. Seven lamps of fire were burning before the throne. In other words the lamp, the Word of God, gives complete light in the days when the Lord is sitting on his throne and when fire, going before him, consumes his foes on every side (Psalms 97:1‑3)… in the time of trouble; they give their light, as never before, on the prophecies predicting the present time of trouble, of vengeance and of judgment of nations” (Br. A.D. Kirkwood, 1956).

“We find a similar text to some extent in Revelation 15:2. There was a sea of glass mingled with fire, and those who had been victorious over the beast and his image were standing on it and they were singing the song of Moses and the song of the Lamb with harps of God in their hands. The sea of glass mixed with fire represents the people in trouble, under the judgments of God. The overcomers are the elect, the members of Christ’s body. They had undoubtedly a great knowledge of the song of Moses and the song of the Lamb during the time of trouble” (Br. A.D. Kirkwood, 1956).

The lampstand is not mentioned in the throne scene of Revelation chapter four. This is appropriate, inasmuch as chapter four awaits the redemption indicated in chapter five (Revelation 5:6). Subsequently, the saints of the Church class, as lampstands, hold up the light of the Truth as best they are able, to others who will appreciate it. The light from the lamps represents holy enlightenment, from the Spirit of God, as shining through His Truth. The lamps will not burn if they do not have oil in them. Since oil symbolizes the holy Spirit, the seven spirits of God in Revelation 4:5 suggest to us the plenitude of God’s holy Spirit. Our Lord Jesus Christ has the Spirit of God fully, and he has a complete knowledge of the Word of God. Therefore our Lord may give His faithful ones a full knowledge of God’s Word. It is a gift of God for strengthening our faithfulness in these last days (2 Timothy 3:1).

Transportation of the Tabernacle’s Candlestick

When the camp moved from one site to another, all the vessels of the Tabernacle other than the Laver remained covered with a blue cloth that represents faithfulness without which it is impossible to please God (Hebrews 11:6). Surely, if we do not please Him, we cannot be found in the tabernacle arrangement. This cloth of blue was not visible while the covering skins were over it. Just so, the faithfulness of the saints, though recognized of God, is hidden from all those who see only our flesh.

Concerning the lampstand, we read, “(9) Then they shall take a blue cloth and cover the lampstand for the light, along with its lamps and its snuffers, and its trays, and all its oil vessels, by which they serve it; (10) and they shall put it and all its utensils in a covering of porpoise skin [or manatee skin], and shall put it on the carrying bars” (Numbers 4:9,10, NASB).

This is “as if to say, that as we journey through the world, our true position in the sight of God is quite different from that in which the world sees us. God sees our faith, he recognizes our obedience and sacrifice, and on their account, accounts unto us the divine nature, so well pictured in the golden vessels themselves. The world, can of course not see us so, for all it sees is our flesh. Those who by way of consecration and spirit‑begettal have been privileged to enter the Holy of the antitypical tabernacle, there to be enlightened by the golden candlestick, and to be fed from the golden table of the shewbread, and to offer up incense at the golden altar, are themselves also represented in these vessels” (Br. Anton Frey, Our Wilderness Wanderings).

The outer covering, perhaps of manatee skins, represents the flesh of the new creation through this age. That is what the world sees, missing entirely the beauty of the divine vessels of Truth and service that pertain to the saints.

Meanwhile the saints in the flesh continue to suffer, as Christ suffered, so that they with Christ can be raised in the Millennium to assist the world of mankind up the highway of holiness. In this process the world will be purged of their propensity for sin — which was the point of the sin offering sacrifices of the Tabernacle. The ransom removes the curse, but the sin offering allows the purging of the propensity for sin from the world during the Millennium.

“And has she not been baptized into Christ’s death? Does she not suffer with him that she may also reign with him? Is she not a joint‑sacrificer with her master? (Romans 6:3‑5, Galatians 3:27, Romans 8:17, 2 Timothy 2:11,12). … [The world] has seen the Christ suffer in the flesh, but it has not recognized it. Says Pastor Russell, “The world has seen [Christ], Head and Body, suffer as a sin‑offering during this age. Jesus manifested to the Jews in the flesh (as a sin‑offering), and as Paul says, so can all followers in his footsteps say, `Christ is manifest in our mortal flesh’ (2 Corinthians 4:11). As the whole Christ has thus been manifested and has suffered in the flesh, so they also shall be glorified together before the world” (T84).” (Br. Anton Frey, Our Wilderness Wanderings).

The Emblem of Israel

The lampstand has long been a symbol of the Jewish people. It speaks not only of Israel, but of Jerusalem and the temple. So, it is not surprising that in 1948 when the newly established State of Israel needed a national emblem, they chose the lampstand.

“The final menorah used for the emblem was based on one found on the Arch of Titus in, believe it or not, Rome. The relief on this arch shows Titus and his army returning to Rome with the spoils from Jerusalem after destroying it in 70 AD. In Rome, this picture symbolized defeat and humiliation for the Jewish people. But on the new national emblem of Israel, the same menorah stood for the rebirth and restoration of the Jewish nation. The emblem is widely used on official Israeli documents, government buildings, and, of course, on an Israeli passport” (http://www.jjtravelinisrael.com/almond-blossom-and-the-golden-lampstand/).

“In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (Matthew 5:16).

Acknowledgment and References

Br. David Rice (USA) — editing and content; “The Holy.” The Herald of Christ’s Kingdom Magazine. Nov‑Dec, 2002.
http://www.heraldmag.org/2002/02nd_4.htm

Br. Charles Taze Russell — “Tabernacle Shadows,” pages 115-116.
http://www.htdbv8.com/indext.html

Br. Anton Frey (USA) — “Our Wilderness Wanderings.”

Click to access WW.pdf

Br. A.D. Kirkwood (Scotland), “Jesus in the Midst” — The Graph of Love. The Herald of Christ’s Kingdom Magazine, June, 1956.
http://www.heraldmag.org/archives/1956_6.htm#_Toc36355407

Br. Antoine Papajak (France) — “Seven Lamps and Seven Spirits.” The Beauties of the Truth Journal , August 1994, Volume 5, Number 3.

Click to access BOTAUG94.PDF

Websites Cited:

http://www.bible‑light.com/BLON/STAR_V30‑1_1998‑02/feb98a52.htm:
http://www.jjtravelinisrael.com/almond‑blossom‑and‑the‑golden‑lampstand/

Suggested Further Reading

STUDY 1: An Introduction To The Tabernacle And It’s Purpose

STUDY 1: An Introduction to the Tabernacle and It’s Purpose

STUDY 2: The Pillar of Cloud By Day And The Pillar of Smoke By Night https://biblestudentsdaily.com/2016/09/09/study-2-the-pillar-of-cloud-by-day-and-the-pillar-of-smoke-by-night/

STUDY 3: The Tabernacle Construction: The Holy and The Most Holy https://biblestudentsdaily.com/2016/09/14/study-3-the-tabernacle-construction-the-holy-the-most-holy/

STUDY 4: The Court (“Holy Place”)
https://biblestudentsdaily.com/2016/09/20/study-4-the-court-holy-place/

STUDY 5: The Camp. The Israelites.
https://biblestudentsdaily.com/2016/10/28/study-5-the-camp-the-israelites/

STUDY 6: The Levites
https://biblestudentsdaily.com/2016/11/18/study-6-the-levites/

STUDY 7: The Priests. The Day of Atonement.
https://biblestudentsdaily.com/2016/12/10/study-7-the-priests-the-day-of-atonement/

STUDY 8: The Tabernacle Coverings
https://biblestudentsdaily.com/2017/01/02/study-8-the-tabernacle-coverings/

STUDY 9: The Gate. The Door. The Vail.

STUDY 9: The Gate. The Door. The Vail.

This post’s URL:

STUDY 10: The Furnishings in the Holy of the Tabernacle – THE LAMPSTAND.

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Dawning Day – Hymns of Dawn No. 29

“(1) Come, let us shout joyfully to Jehovah! Let us shout in triumph to our Rock of salvation. (2) Let us come into his presence with thanksgiving; Let us sing and shout in triumph to him” (Psalm 95:1,2).

“My mouth shall praise Thee with joyful lips” (Psalm 63:5).

“Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense” (Song of Solomon 4:6).

Note: “ ‘Myrrh’ is bitter experience and the wisdom gained through such experience. ‘Frankincense’ represents praise and thanksgiving. Hymns of praise often include the Christian’s gratitude for deliverance from suffering that is beyond human endurance. Such help usually evokes praise and thanksgiving. Of course pleasant experiences also bring forth praise, but the type of praise that arises from suffering is on a higher level than praise from pleasure. Verse 6 alludes to praise that arises from suffering.

‘Until … the shadows flee away.’ The shadows of the nighttime experience of the Church will ‘flee away’ when the Church is complete. These are the shadows of the gospel night, the Passover night. Why is myrrh a ‘mountain’ and frankincense a ‘hill’? Two different Hebrew words are used. Our praise can never reach the mark of perfection. What Jesus offered at Calvary far transcends anything we can offer” (Br. F. Shallieu, Notes on the Song of Solomon, pages 37-38).

Here is a recording of Hymn No. 29 from the “Hymns of Dawn” to aid God’s people in singing and making melody in their hearts unto God.

Bible Scriptures Associated With This Hymn

Deuteronomy 1:21 (KJV) — “Behold, the Lord thy God hath set the land before thee: go up and possess it, as the Lord God of thy fathers hath said unto thee; fear not, neither be discouraged.”

Deuteronomy 31:6 (ESV) — “(6) Be strong and courageous. Do not fear or be in dread of them, for it is the Lord your God who goes with you. He will not leave you or forsake you.”

Romans 2:7 (ESV) — “to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;”

Romans 13:12 (NAS) — “(12) The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light.”

Colossians 1:27 (KJV) — “(27) To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory.”

Lyrics

1.
Christian, the morn breaks sweetly o’er thee,
And all the midnight shadows flee;
Tinged are the distant skies with glory,
A beacon light hangs out for thee.
Arise! arise! the light breaks o’er thee,
Bright from thy everlasting home;
Soon shalt thou reach thy goal of glory,
Soon shalt thou share thy Saviour’s throne.

2.
Lift up thy head; the day breaks o’er thee;
Bright is the promised shining way!
Light from heav’n is streaming for thee;
Lo! ’tis the dawn of perfect day.
Rejoice! rejoice! in hope of glory,
Counting all else but vanity:
Precious this truth; O seek and hold it,
And send it forth that all may see.

——-

The History Of This Hymn

Original Author — Joseph Rusling (1788-1839)

Composer — no information.

*******

The words below are based on content from Reprint No.5769-5770 of the Original Watch Tower and Herald of Christ’s Kingdom as documented in the Harvest Truth Data Base: http://www.htdb.one

THE ARMOR OVER THE ROBE

We are to put on the “armor of light.” Consider the light you have now received—the light of the knowledge of God, of His will, of what to live for, and of what kind of characters they are to whom the Lord will be pleased to grant the reward of eternal life, even the highest form of life. Having all this knowledge, put it on as an armor to protect you. Knowing what God requires, put all this on, not as a robe, but as an armor over the robe. Put on the breastplate of righteousness covering the heart. Realize that nothing but heart-purity and absolute loyalty to God may be considered. Realize that God is for us. Take the Sword of the Spirit, the Word of God, and all the various pieces enumerated by the Apostle. These constitute the “armor of light,” so called because it is obtained from the light of Truth.

In this our day it is surely as important that we should put on this armor and should put off the works of darkness as for the Church of the Apostle’s day. Surely if ever the whole armor was needed, it is needed now. The Lord’s dealing with us is individual—both as to the putting off of the works of darkness and as to the putting on of the armor of light. All who put on this armor will find themselves in accord with the Lord and with those who are truly His. As God’s faithful children get farther and farther into this Day of the Lord, more and more will they see eye to eye. We believe there never was a time when so many of the Lord’s people have seen eye to eye regarding the things to put off and the things to put on. We believe there never was a time when so many of the children of the light were wearing the whole Armor of Light. Therefore we have so much the more responsibility to “walk as children of light” and not as of the night.

DANGER TO EVEN THE FULLY CONSECRATED

It is possible that some, even of the fully consecrated children of God, surrounded with the cares of this life, or weary of the struggle against sin and evil, or somewhat beguiled by the present things of time and sense, may have become more or less drowsy, and so stand in special need of the stirring exhortation which the Apostle in this connection gives to the Church—particularly appropriate today: “It is now high time to awake out of sleep!” It is time for earnest, searching self-examination, for a more diligent watching to see that we do not allow the things of this “present evil world” to absorb our thoughts and energies to the imperiling of our Heavenly hopes, so soon to be realized if we remain wholly faithful to the end. It is highly important that we seek for a still closer walk with God, a more intimate fellowship with Him, a more thorough self-abnegation, a more diligent cross-bearing, a more faithful conformity in every respect to the whole will of the Lord concerning us. And this will of the Lord, we know, is not unreasonable, and His grace sufficient is promised for every day, every hour, every moment!

A careful, prayerful searching of our hearts will make plain wherein we lack in conformity to the perfect will of God. And if we discover in ourselves any perverse way, we shall correct it. Thus we more and more “put on the Lord Jesus Christ”—the mind or disposition of Christ, the spirit of love and loyalty which characterized Him. How important it is, in the very short time which yet remains to us, that we fully awake and apply ourselves most diligently to the cultivation of the Godlike, Christlike disposition of Love, the love which seeks above all else the glory of God, which is kindly-affectioned toward the brethren, which rests in the precious promises, which trusts fully in the dark as well as in the light, and which has no shadow of doubt that all the good things promised in God’s Word shall be fulfilled!

LET US “WALK AS BECOMETH SAINTS”

In the context St. Paul urges, “Let us walk honestly, as in the day.” He was speaking of certain vile practises then common—drunkenness, rioting, chambering, wantonness. We are not necessarily to suppose that he meant this as a reproof to the Christian believers at Rome, but as a pastoral exhortation that they should be on guard against these sins, and as a reminder that the principles which they had adopted as Christians were in direct contrast to those which generally prevailed. Very different standards of morality were current among the heathen. Quite a large number of the believers at Rome had been heathen and accustomed to immoralities. Hence the Apostle’s words were words of caution; for we would not suppose that saints would be guilty of these things.

The Apostle’s words above shed a warning light in saying, “Let us walk honestly, as in the day.” Most of the rioting and drunkenness is done at night—such is the custom even to this day. Works of darkness and sin thrive best at night, for some reason. People have other things to attend to in the day-time, and evil-doers take the night for frivolity or carousing or crime. Vice then stalks abroad. Darkness seems to favor such works, by hiding them more or less. The Apostle points out that this is the great night of darkness, sin, but that those in Christ are not in darkness; for they have been brought into the light of God. We are looking for the full dawning of the Morning of the New Dispensation—we are seeking to live in harmony with it. So here he says, Let us walk honestly, above-board, so that everybody will see and know our lives—let us be honest in every way, not be preaching one thing and practising another.

Considering the day here mentioned to be the Millennial Day, we may well say that nothing in the nature of sin will then be allowed. “For out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem.” (Micah 4:2.) “Judgment also will I lay to the line,” says Jehovah, “and righteousness to the plummet; and the hail shall sweep away the refuge of lies, and the water shall overflow the hiding-place.” (Isaiah 28:17.) Whoever in that Day shall attempt to live riotously and in drunkenness or in any sin will be promptly punished. The Apostle’s exhortation is that we, as saints of the Lord, should live as those will be living when the Day shall have fully come—when the Sun of Righteousness will be shedding its beams over the whole earth.

It is a part of our overcoming to live as though the Day were fully ushered in, as though everything had been fully manifested. Whoever will take the Apostle’s advice in this matter will certainly have a rich blessing. In fact any other course would be sure to be disastrous to us as New Creatures in Christ!

ONLY A LITTLE WHILE

“Only a little while to walk with weary feet,
Only a little while the storms of life to meet,
Only a little while to tread the thorny way,
Only a little while, then comes the perfect Day.

“Only a little while to spread the truth abroad.
Only a little while to testify for God,
Only a little while, the time is fleeting fast,
Only a little while, earth’s sorrows all are past.

“Only a little while, then let us do our best,
Only a little while, then comes the promised rest.
Only a little while, oh, what a word is this!
Only a little while, then comes the perfect bliss.”

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

My Saviour — Christ Jesus

Here are some free online articles in relation to the Heavenly Father — Jehovah, and his Son — Christ Jesus — “a ransom FOR ALL … to be testified in due time” (1 Timothy 2:6), as well as, about the holy Spirit (the invisible power and influence of God) with clear explanations about why the anti-Christ teaching of “the trinity” — introduced by the Roman Catholic Church system (the “Beast” in the Book of Revelation) — is not what the Bible teaches. The Bible Student Movement does not support the teaching of purgatory nor does it support the Roman Catholic System’s teaching about people being sent to a place where they burn up forever, which certainly does not reflect the perfect love of God — the Almighty Creator of all things.

Hence, for the interested Reader, we urge you to consider the following articles and posts:

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

The Origin of the Trinity – From Paganism To Constantine by Sr. Cher-El L. Hagensick.
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

Development of the “Trinity Doctrine” by Br. Tom Gilbert.
http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/2010d.pdf

Understanding John 1:1 by Br. Richard Doctor.
http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/2010d.pdf

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

Hymn Book Purchase

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

The following prefatory to the 1905 publication of Hymns of Millennial Dawn may be of historical interest to many of our readers.

We published in 1890, with several more recent editions, a volume entitled “Poems and Hymns of Millennial Dawn” without music. The same collection of hymns with the music is now urgently needed, and therefore appears in this volume. The poems, although highly prized, are omitted for greater convenience in size. We have preserved the same alphabetical order, because so many of our readers have the older book; and where a different tune is given from that originally suggested the latter is indicated by Alt. for alternative tune, with the number where that tune can be found.

Both words and music are credited to the same class to whom the work is dedicated-to the Lord and His faithful people, “the Saints.” The authors of many of the best of them are unknown to us, and, besides, slight changes have been made in the phraseology and sentiment of quite a number, which we could not be sure their original authors would approve, and to give personal credit to less than one half would seem invidious. To all of these dear “Saints” of all ages we therefore give united and hearty thanks for the blessings which they, as the Lord’s servants and handmaidens, have bestowed upon their fellow-members of “the Church of the Firstborn, whose names are written in Heaven.” Most of them died long ago: their abundant reward will be of the Lord in the resurrection.

That the collection is thoroughly undenominational, unsectarian, will be manifest to those recognizing the fact that it includes the choicest old hymns and tunes used by all denominations.

Although we have gathered far and near and winnowed carefully we cannot hope to have gotten all the golden grains, though we do hope that no chaff can be found. The collection is for the Church, for “believers” “reconciled,” and hence contains none of the “sinners” hymns, such as “Come, ye sinners poor and needy,” because willful sinners are in no sense members of the “Body” of Christ, nor are those who have not yet accepted the Lord as their Savior.

Those who will feel the deepest interest in this collection, and whose sentiments will be most fully voiced in its verses, will undoubtedly be those in fullest degree of sympathy with the divine plan of the ages, as set forth in the several volumes of Millennial Dawn – the eyes of whose understanding have been opened to the clearer, purer light now shining from our great Redeemer’s cross, showing the fulness and the completeness of his salvation.

In fact, this volume, while not numbered as one of the volumes of the Millennial Dawn series, is designed to be a companion volume, a melodious accompaniment to the “new song,” “the song of Moses and the Lamb” (the grand harmony of the Law and the Gospel), as presented in the regular Dawn series.

Let the music of God’s good and great plan ring through your hearts and lives, dear fellow-pilgrims and fellow members of the “royal priesthood,” so that every day and every hour shall be filled with joy and praise and thankfulness! And that this little volume may assist in deepening the work of grace in your hearts is our hope and prayer.

– Watch Tower Bible and Tract Society, July, 1905, Allegheny, PA, USA

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.

Harvest Truth Data Base: http://www.htdb.one
Hymnary.org

Suggested Further Reading

“Harvest Timing Clarifications” — Br. George Tabac’s, 2016 Bible Students’ General Convention Discourse — https://www.youtube.com/watch?v=Yqa_GT2QSVA

Click on the following link to download Br. George Tabac’s 2016 Script Version of “Harvest Timing Clarifications” — https://biblestudentsdaily.com/wp-content/uploads/2018/07/harvest-timing-clarifications-7-9-2016-general-convention-34-page-han.pdf

[Note: Br. George Tabac’s 2016 discourse is almost identical but not the same as his 2015 discourse where it had been concluded that 6000 years from Adams creation would be up in 2042. However later, like Br. Charles Taze Russell, Br. George too came to realize the need to clarify his understanding by one year in his 2016 General Convention discourse, where he concluded the 6000 years from creation would be up in 2043, which concurs with Br. David Rice’s chronology (www.2043ad.com). Note the distinction in the final charts of these two discourses.]

Worthy To Be Praised

Worthy to Be Praised

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

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

The Lord Is My Shepherd, (R.1396) — Reprints of the Original Watch Tower and Herald of Christ’s Presence.

The Lord Is My Shepherd, (R.3268) — Reprints of the Original Watch Tower and Herald of Christ’s Presence.

Acts 23:6—HOPE & RESURRECTION. Part A: What is Jesus All About?

ACTS 23:6 —HOPE & RESURRECTION. PART A: What is Jesus All About?

Who We Are. BIBLE Students DAILY – https://biblestudentsdaily.com/category/who-we-are/

Reference Below:- PEOPLES PULPIT ASSOCIATION, BROOKLYN, N.Y., U.S.A. COPYRIGHT, 1917.

PASTOR RUSSELL is known the world around as the most celebrated preacher of modern times. When a young man of about twenty years of age he began to preach the Gospel of Christ Jesus, and continued faithfully to do so until his death, October 31, 1916. His explanatory writings on the Bible are far more extensive than the combined writings of St. Paul, St. John, Arius, Waldo, Wycliffe and Martin Luther—the six Messengers to the Church who preceded him. His sermons and other writings have been translated into many languages and are read appreciatively everywhere.

All Christian people will concede that St. Paul was the greatest of the Apostles of Jesus Christ. He was the Apostle who averred to the Church of his day, “I have not shunned to declare to you all the counsel of God.” (#Ac 20:27.) St. Paul’s greatness was due to the fact that the Lord used him most wonderfully to enlighten others concerning God’s great Plan of Salvation for mankind. Since the days of the Apostle Paul there have been other great reformers in the world, other great exponents of the Scriptures. But when the history of the Church of Christ is fully written, it will be found that the place next to St. Paul in the gallery of fame as an expounder of the Gospel of the great Master will be occupied by CHARLES TAZE RUSSELL.

In the first three chapters of the Revelation we are informed that to the Gospel Church have been sent seven special Messengers. Of these St. Paul was the first, and Pastor Russell the last. To him, as the Seventh Messenger, was granted the wonderful privilege of clearly presenting to the minds of the people the magnitude and the vital importance of the sacrifice of Jesus Christ our Lord, and of explaining how that sacrifice will ultimately bring a blessing to every man. Through the Pastor’s preaching multitudes have come to know that Jehovah God is not a fiend, as many of the creeds of Christendom imply, but a mighty God of Love.

For a period of forty-two years Pastor Russell preached the Glad Tidings of great joy—a Message which must yet be heard by all, from the least unto the greatest. Those who heard him and had their hearts made glad by his Message passed it to others; and in time a public demand was created for Pastor Russell’s sermons. The public press furnished the medium through which this demand could be met. Then followed that which has never been duplicated in the history of the world—approximately three thousand newspapers published the Pastor’s sermons weekly. Approximately ten million people were reached every week by these newspapers; and doubtless many thousands read the sermons. The good thus accomplished will never be fully known until all things are revealed.

For many centuries the world had been deprived of the opportunity of Bible study. That period has well been styled the Dark Ages, during which there prevailed great darkness in the world and gross darkness upon the people. The clergy of both Romish and Protestant churches had induced the laity to believe the God-dishonoring doctrine of eternal torment—that the soul of man is immortal, that therefore death does not mean death, but only a change of condition, and that all except a very few would spend eternity in a hell of fire and brimstone. The Lord has used Pastor Russell to remove from the minds of thousands this foul stain upon the name of Jehovah.

His discourses have made luminous many of the dark places of the Bible. They throw a flood of light upon the Word of God, making it a new Book to the faithful and prayerful student. In simple and beautiful language these sermons disclose God’s dealings with man from the dawn of creation to the blessed days of restoration of all things spoken by the mouth of all the holy Prophets of Israel. They show why God has permitted evil in the world, how long evil will persist, and who will profit by experiencing it. They also show God’s wise provision for the redemption, enlightenment and complete blessing of all who accept the Divine blessings upon the terms proffered. In these sermons the Pastor points out why this great Time of Trouble upon which we have entered has come upon the world, what its result will be, and what blessings will accrue to all peoples and nations that are properly exercised thereby.

Thus they are indeed a balm for the broken-hearted and a comfort for those that mourn. Blessed is he who reads them with unbiased mind!

During the term of his ministry CHARLES TAZE RUSSELL was pastor of a large congregation at Allegheny, Pa.—now a part of Pittsburgh; London Tabernacle, London, Eng.; and of The New York City Temple; and was elected pastor of over 1200 other congregations. His reputation was international. His sermons were published in more than thirty languages. He was indeed the world’s ubiquitous preacher.

On October 31, 1916, after a most eventful career, Pastor Russell finished his work on earth. Suddenly the order-loving peoples of the world learned that a great force for good had been removed from their midst.

An aching void was left in many hearts, and thousands of people have continued to hunger for more of that precious mental and spiritual food which his discourses had supplied. To meet this demand, and as a lasting monument to the memory of Pastor Russell, we issue this selection of his sermons in book form. Some of these have never before been published.

St. Paul under inspiration wrote that at the end of the Age would come greater light. Pastor Russell was privileged to live in the close of the Gospel Age; and as a chosen vessel of the Lord he was permitted to point many thousands to the illuminated pages of the Divine Word.

In fulfillment of St. Paul’s prophetic statement, and as a result of Pastor Russell’s preaching, thousands of people today are enabled to see that God has a great Plan which He is working out in an orderly manner, and which will culminate to His glory in the blessing of mankind.

In these sermons Pastor Russell gives clear proof from Scripture that the Secrets of the Lord can be understood by those who, trusting fully in the merit of Christ Jesus, have made a consecration to do the will of God, who have been accepted by the Heavenly Father and who then apply themselves studiously to understand the Divine Plan. Christian people have long been confused upon many questions; such as, What is the condition of the dead? Is there hope of salvation for any aside from the truly consecrated? What will be the office of the Church in the ages to come? The reader of these sermons will see that Pastor Russell makes these questions clear, answering them to the satisfaction of all honest minds. He magnifies the merit of Christ Jesus’ sacrifice, and shows that in due time every man will receive the benefit accruing from the Ransom-price and will be given one fair, impartial trial for life.

Long before the great international war began, Pastor Russell fore-showed in his sermons the coming trouble upon the earth, made clear from the Scriptures the cause of the war, and pointed out what would be the result and what would follow after the trouble had subsided.

Both Christians and those who have never claimed to be Christians will find much satisfaction in reading these sermons. Order-loving Christians will desire to leave a copy of these discourses as a heritage to their children, that they may better understand God’s great Plan. It is our prayer that these sermons may prove a blessing to all who read them.

THE PUBLISHER.

– COPYRIGHT, 1917, PEOPLES PULPIT ASSOCIATION, BROOKLYN, N.Y., U.S.A.

Reference below: http://pastorrussell.blogspot.com/2009/12/

Dates of significance in WT history (1868-1918)

1844 — Millerites expect Jesus’ return (October 22).
http://pastorrussell.blogspot.com/2008/12/william-miller-herald-of-second-advent.html

1852 — Charles Taze Russell born.
http://pastorrussell.blogspot.com/2009/03/joseph-l-and-ann-eliza-birney-russell.html

1868 — Russell begins careful study of Scriptures.

1870 — Russell forms Bible study group.
http://pastorrussell.blogspot.com/2009/05/young-man-in-search-of-god.html

1876 — End of appointed times of nations in 1914 first announced.
http://pastorrussell.blogspot.com/2008/06/seven-timesthe-times-of-gentiles-in.html

1877 — Barbour and Russell publish Three Worlds, and the Harvest of This World. Russell publishes The Object and Manner of Our Lord’s Return.
http://pastorrussell.blogspot.com/2010/07/manner-of-lords-return.html

1879 — Russell withdraws from Herald of the Morning.
http://pastorrussell.blogspot.com/2009/09/to-readers-of-herald-of-morning.html
Zion’s Watch Tower first published.
http://pastorrussell.blogspot.com/2009/03/small-beginnings-1879-1889.html

1880 — Russell tours northeastern U.S. to form study groups.

1881 — First tracts published.

Zion’s Watch Tower Tract Society formed.
http://pastorrussell.blogspot.com/2009/11/william-h-conley-1840-1897.htmlColporteur work begins.
Groups holding meetings asked to notify Society.
Food for Thinking Christians published.

1884 — Zion’s Watch Tower Tract Society incorporated.
http://pastorrussell.blogspot.com/2009/04/wtch-tower-society-incorported.html

1886 — The Divine Plan of the Ages (Millennial Dawn, Volume I) released.
http://pastorrussell.blogspot.com/2009/05/millennial-dawn-studies-in-scriptures.html

1889 — Bible House in Allegheny, Pennsylvania, completed.
http://pastorrussell.blogspot.com/2009/01/bible-house.html

1890 — Society begins Bible publishing with Rotherham’s New Testament, Second Edition.

1891 — First gathering of Bible Students to be termed a convention (Allegheny, Pennsylvania).
Russell travels abroad.

1894 — Speakers sent to congregations.

1895 — Dawn Circles for Bible Study begin.
http://pastorrussell.blogspot.com/2009/08/filling-spiritual-needs-of-early-bible.html

1896 — Name Zion’s Watch Tower Tract Society changed to Watch Tower Bible and Tract Society.

1898 — Tower Publishing Company donated to Watch Tower Bible and Tract Society.
Local assemblies begin.

1900 — First branch office established (London, England).
http://pastorrussell.blogspot.com/2009/12/pastor-russell-british-isles.html

1903 — Tracts distributed house to house.

1904 — Russell’s sermons appear in newspapers.
http://pastorrussell.blogspot.com/2009/12/opening-door-of-newspaper-gospelling.html

1909 — Watch Tower Society moves headquarters to Brooklyn.
http://pastorrussell.blogspot.com/2010/06/opening-at-brooklyn.html
Peoples Pulpit Association formed.

1912 — Work begins on “Photo-Drama of Creation.”

1914 — “Photo-Drama of Creation” first shown.
http://pastorrussell.blogspot.com/2009/08/photo-drama-of-creation.html
Archduke of Austria-Hungary assassinated.
International Bible Students Association incorporated.

1915 — Pastoral work (aspect of field ministry) begins.

1916 — Russell dies.
http://pastorrussell.blogspot.com/2009/10/93-years-ago-today.html
http://pastorrussell.blogspot.com/2009/11/will-and-testament-of-charles-taze.html

1917 — Joseph Rutherford elected president of Watch Tower Society.
Opposition to Rutherford by four unconfirmed directors.
http://pastorrussell.blogspot.com/2009/09/j-f-rutherford.html
http://pastorrussell.blogspot.com/2008/08/savage-wolves-will-come-in-among-you.html

1918 — Joseph Rutherford confirmed as president of Watch Tower Society.
http://pastorrussell.blogspot.com/2009/03/change-in-administration.html

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Dawning Day – Hymns of Dawn No. 29

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All To Thee – Hymns of Dawn No. 28

“My mouth shall praise Thee with joyful lips” (Psalm 63:5).

“Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense” (Song of Solomon 4:6).

Note: “ ‘Myrrh’ is bitter experience and the wisdom gained through such experience. ‘Frankincense’ represents praise and thanksgiving. Hymns of praise often include the Christian’s gratitude for deliverance from suffering that is beyond human endurance. Such help usually evokes praise and thanksgiving. Of course pleasant experiences also bring forth praise, but the type of praise that arises from suffering is on a higher level than praise from pleasure. Verse 6 alludes to praise that arises from suffering.

‘Until … the shadows flee away.’ The shadows of the nighttime experience of the Church will ‘flee away’ when the Church is complete. These are the shadows of the gospel night, the Passover night. Why is myrrh a ‘mountain’ and frankincense a ‘hill’? Two different Hebrew words are used. Our praise can never reach the mark of perfection. What Jesus offered at Calvary far transcends anything we can offer” (Br. F. Shallieu, Notes on the Song of Solomon, pages 37-38).

Here is a recording of Hymn No. 28 from the “Hymns of Dawn” to aid God’s people in singing and making melody in their hearts unto God.

Lyrics

1.
Christ gave his life for me,
His precious blood he shed,
That I might ransomed be,
And quickened from the dead.
He gave, he gave his life for me;
How grateful I should be!
He gave, he gave his life for me;
How grateful I should be!

2.
His Father’s house of light,
His glory-circled throne,
He left for earthly night,
For wand’rings sad and lone;
He left, he left it all for me,
Have I left all for thee?
He left, he left it all for me,
Have I left all for thee?

3.
He suffered much for me,
More than I now can know,
Of bitt’rest agony;
He drained the cup of woe;
He bore, he bore it all for me,
What have I borne for thee?
He bore, he bore it all for me,
What have I borne for thee?

4.
He now has brought to me,
Down from his home above,
Salvation full and free,
Pardon and life and love.
He brings, he brings rich gifts to me,
Lord, I give all to thee.
He brings, he brings rich gifts to me,
Lord, I give all to thee.

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The History Of This Hymn

Author — Frances R. Havergal (1836-1879), the “daughter of the Rev. W. H. Havergal, was born at Astley, Worcestershire, Dec. 14, 1836. Five years later her father removed to the Rectory of

St. Nicholas, Worcester. In August, 1850, she entered Mrs. Teed’s school, whose influence over her was most beneficial. In the following year she says, ‘I committed my soul to the Saviour, and earth and heaven seemed brighter from that moment.’ Simply and sweetly she sang the love of God, and His way of salvation. To this end, and for this object, her whole life and all her powers were consecrated. She lives and speaks in every line of her poetry. Her poems are permeated with the fragrance of her passionate love of Jesus.” (https://hymnary.org/person/Havergal_Frances)

Composer — No information.

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Bible Scriptures Associated With This Hymn

Isaiah 53:3-12 — (3) He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.

(4) Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted.

(5) But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.

(6) All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.

(7) He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.

(8) By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people?

(9) And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.

(10) Yet it was the will of the Lord to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the Lord shall prosper in his hand.

(11) Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.

(12) Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.

John 6:38 (ESV) — “For I have come down from heaven, not to do my own will but the will of him who sent me.”

Romans 6:10 (NAS) — “For the death that He died, He died to sin once for all; but the life that He lives, He lives to God.”

1 Corinthians 15:3, 4, 22, 23 (KJV) — “(3) For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; (4) And that he was buried, and that he rose again the third day according to the scriptures: (22) For as in Adam all die, even so in Christ shall all be made alive. (23) But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.”

Ephesians 2:8, 9 (ESV) — “(8) For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, (9) not a result of works, so that no one may boast.

Philippians 2:7-8 (NRSV) — “(7) but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, (8) he humbled himself and became obedient to the point of death—even death on a cross.

1 Timothy 2:5, 6 (KJV) — “(5) For there is one God, and one mediator between God and men, the man Christ Jesus; (6) Who gave himself a ransom for all, to be testified in due time.

Hebrews 12:2 (NASB) — “fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.“

1 Peter 1:18-21 (NLT) — “(18) For you know that God paid a ransom to save you from the empty life you inherited from your ancestors. And the ransom he paid was not mere gold or silver. (19) It was the precious blood of Christ, the sinless, spotless Lamb of God. (20) God chose him as your ransom long before the world began, but he has now revealed him to you in these last days. (21) Through Christ you have come to trust in God. And you have placed your faith and hope in God because he raised Christ from the dead and gave him great glory.”

1 Peter 3:18 (ESV) — “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit.”

*******

The words below are from Reprint No. 5972-5973, from the Original Zion’s Watch Tower and Herald of Christ’s Presence as documented on “Harvest Truth DataBase Version 9: http://www.htdb.one

THE RANSOM NOT THE SIN-OFFERING

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IT SEEMS difficult for some of our dear readers to distinguish clearly between the Ransom and the Sin-offering. Although we have repeatedly tried to make the subject clear, we will try again.

The word “ransom” in the Old Testament seems to be used less definitely than in the New Testament. In the Old Testament, the Hebrew word translated ransom is kopher, and signifies a covering, a protection, as when we read, “The wicked shall be a ransom for the righteous” (Proverbs 21:18)—their covering, their protection. The righteous are few and uninfluential in the world; and laws would not generally be made especially for their protection. The laws of society are made for the masses of the people—not for the saints; but those laws made for the people in general we—the Lord’s saints—have as a covering.

The Prophet David declares that no man can give a ransom for his brother. (Psalm 49:7.) That is to say, all mankind are imperfect through the Adamic fall. All are sinners; therefore none could stand before God in the sense of justifying themselves; and thus unable to justify themselves, they would be wholly unable to justify another—their brother. Here the thought is very similar to that attaching to the word “ransom” in the New Testament, showing that to be such a ransom, or covering, requires perfection, righteousness, which no man of all our race possessed, except the Man Christ Jesus, “holy, harmless, undefiled, separate from sinners,” who was therefore able and qualified to give Himself “a Ransom for all, to be testified in due time.”—1 Timothy 2:6.

The word used in the New Testament Greek for “ransom” is very explicit; it signifies a price to correspond, or a corresponding price. The implication is that something was lost that needs to be re-purchased, redeemed, bought back; and the thing which is competent to purchase it back must be of equal value to the thing lost or forfeited—no more, no less—a “corresponding price.”

WHY A RANSOM WAS NECESSARY

The thing that was lost by Father Adam for himself and all of his family was the right to life. As the perfect man, God’s arrangement provided him with the privilege of living forever on condition that he would be obedient, loyal to his Creator. His sin was disloyalty, disobedience, and its penalty was death—the forfeiture of the right to live. Thus, because of Adam’s disobedience, he came under the death sentence, “Dying, thou shalt die.” (Genesis 2:17, margin.) Adam’s children were born to him after he had thus forfeited his life-rights, and he was unable to give them more than he possessed—a dying nature. Thus we read: “Wherefore, as by one man sin entered into the world, and death by sin, and so death passed upon all, for that all have sinned,” etc.—Rom. 5:12.

God reveals to us in His Word that while He wishes to be merciful and to receive back to Himself all the willing and obedient of the race, nevertheless He must maintain the dignity of His own Law and cannot set aside the death sentence except upon the conditions which He has arranged; viz., a Ransom. If Adam is ransomed from the sentence of death, Justice will have no further claim against his life, and the ransomer would have the right to restore Adam and his race. But no ransomer could be found amongst all the family of men; for all were sinners—none was perfect, all had inherited the blemishes of sin. Hence God’s arrangement—the sending of His Only Begotten Son to be the Redeemer, the Ransomer, of Adam and his family, and ultimately to be the Restorer of all that was lost.

To this service—to this carrying out of the Divine Program—God attached a very great reward of glory, honor and immortality. The Logos, “The beginning of the creation of God,” “the first born of every creature” (Revelation 3:14; Colossians 1:15), accepted the Divine arrangement gladly and humbled Himself. Leaving the honors and favors of His high position on the spirit plane, He was made flesh in order “that He by the grace of God, should taste death for every man“ (Hebrews 2:9) as the Ransomer of Adam. St. Paul tells us of Him as the One “who for the joy that was set before Him, endured the cross, despising the shame,” and now as a result, “is set down at the right hand of the Throne of God” (Hebrews 12:2), henceforth expecting, waiting, until the time shall come for Him to bless Adam and his race for whom He has already died—waiting that the Father in due time, after the selection of the Bride Class, may put all things in subjection under Him—under the Messiah—that He may reign a thousand years for the uplifting and blessing of those for whom He died.

That Ransom-price, that Corresponding-price for Adam, has already been placed in the hands of Justice. Jesus did this in His consecration at Jordan, in that He agreed to do the will of the Father even unto death; and on the Cross He declared, “Into Thy hands I commit My spirit”—the spirit of life, His right to life, which He had not forfeited, either by sin or otherwise. That Ransom-price, or Price sufficient to redeem Adam and all of his race, has been in the hands of Justice as a deposit ever since, and is there now—still unapplied. It cannot be applied piecemeal, a little to each one; when applied, it must be applied for all at the same moment.

Why must it be applied all at one moment? Because it is just the one life. It would require the entire merit of Christ’s sacrifice to recover Father Adam from his condemnation, and it would require the entire merit of that sacrifice for any one of the children of Adam. The Ransom cannot be divided up into millions of parts and a little piece given to each member of the race. The whole sacrifice of Christ was necessary for each one of the race, and is sufficient for the entire race, when it shall be so applied. It is to be applied for the entire race, but not until the Father’s time has come for turning over the race to the Redeemer—not until His appointed time for the Redeemer to take possession of the race as King of kings and Lord of lords, to establish over them His glorious Kingdom, to release them from the power of sin and death and to give them all the Restitution privileges which His Ransom-sacrifice makes possible.

THE SIN-OFFERING

In the meantime, another feature of the great Heavenly Father’s Plan is working out—an arrangement by which a certain number of the children of Adam may become associates with Jesus in the suffering of this present time and in the glory that is to follow. This feature of the Plan is not the providing of a Ransom; for that was already provided in the death of Jesus; but this plan is to provide an under-priesthood who are eventually to be kings with the Savior—a Royal Priesthood. Evidently therefore the Sin-offering must not be confused with the Ransom-price; for the Ransom-price is complete, and was complete before the Church was invited to come into this position of self-sacrifice.

The Jewish Day of Atonement pictured the entire work and operation of the Sin-offering, which began in the person of Jesus. The death of Jesus was typified by the killing of the bullock on the Day of Atonement. That was the great sacrifice for sins—a Sin-offering which was made by Jesus, who offered up Himself. He was both the anointed Priest of God and also the devoted Sacrifice. The merit of that Sacrifice might have been applicable to all the people; but if so, there would have been no room for the sacrifice of the Lord’s Goat Class, the sacrifices of the under-priests, who, if faithful, are by and by to be made the Royal Priesthood of the Millennium. In the type, the High Priest allows the merit of his sacrifice to be applied to himself and his house [his sons, the underpriests, Leviticus 16:6, 33] … representing the Household of Faith, the consecrated ones … [Galatians 6:10].

OFFERINGS MADE DURING THE GOSPEL AGE

This passing of the merit of Jesus’ Sacrifice, first of all, to and through His Church does not diminish the merit of that sacrifice nor its value, for every one who shares in that merit, participates on condition that he will surrender his earthly rights, following in the footsteps of Jesus. The priestly class includes those who keep their covenant arrangement, voluntarily and heartily lay down their lives in the Lord’s service. The Great Company Class is composed of those who have failed to fully surrender [R5973 : page 311] their earthly lives and rights, and will therefore have these earthly rights taken from them through great tribulation. Any others who receive of the Lord’s favor during this Age and fail to get into one or the other of those classes—if they fail to become members of either the Royal Priesthood or of the Levite-servant company—cannot retain any Restitution blessings or privileges, but will die the Second Death. Thus the entire merit of Jesus, designed for Adam and his race, merely passes through the Church Class, the consecrated ones, on its way to Adam and his race. The Church having the opportunity, by reason of this arrangement, to share with Jesus in suffering for righteousness’ sake—the great High Priest accepts our consecrated beings and makes them part of His sacrifice, and the full measure of His merit as the Ransom-price passes on to humanity to give Adam and his family Restitution privileges for a thousand years.

These are the better sacrifices and offerings for sin not made by us, but made by the great High Priest whom the Father has appointed for the purpose. This great High Priest has been completing His sacrifice for sins; first His own flesh, and then the flesh of all those who have come unto the Father through Him during the past nineteen centuries. He will soon complete His sacrificial work, and glorify with Himself those who suffer with Him—making of them His consorts in His Messianic Kingdom. Then He will apply on behalf of all mankind the merit of the sacrifice which He finished at Calvary and which He has merely loaned or imputed to the Church during this Gospel Age.

This Sacrifice will be given fully, completely, everlastingly, to Justice, appropriated as the full offset of Original Sin. Forthwith Adam and all of his children will be turned over by Justice into the hands of Jesus. Divine Justice will have no more to do with mankind. All will be under the administration of the Millennial Kingdom. For a thousand years the Redeemer, the Ransomer of the race, will teach, reward, punish, deal with humanity for their instruction in righteousness and their uplift from the sin and death condition, giving to every one a full opportunity for returning to perfection.

At the close of the thousand years, Messiah having accomplished everything possible for every member of the race, will turn over all to the Father and will say to the sheep class, “Come, ye blessed of My Father, inherit the [earthly] kingdom prepared for you from the foundation of the world.” (Matthew 25:34.) All others, found unworthy of everlasting life, will be destroyed in the Second Death, symbolically pictured as a devouring fire.

Thus we have striven to make plain the distinction between the Ransom-price and the application of the Ransom-price, and the Sin-offering and the blessings resulting to the Church from the privilege of participation in those sin-offerings—the sufferings of Christ.

INTERESTING QUESTIONS

We take occasion here to answer some related queries:

Question.—Is it proper to say that we, the Church, receive by imputation “a certain portion” or “our share” of the merit of the Ransom now—during the Gospel Age?

Answer.—The person using this language might have the proper thought, but would not be using the best words in which to express that thought to avoid being misunderstood. As above shown, all the merit of Christ is necessary to each member of the race. If we divided up the merit of Christ, nobody would have enough. If it were all given to one, the others would get none. God’s Plan, therefore, is to hold that Ransom-price in reserve until the due time for the inauguration of Messiah’s Kingdom, and then apply that price and transfer the whole race at one time to Jesus—to the Messianic Kingdom. Then during the Millennium, it might be proper to say that every one will be receiving the Restitution blessings as his share or participation in the Ransom merit; but strictly speaking, the whole blessing of the whole world is the ransom blessing.

Question.—If the Ransom has not yet been applied, apportioned, credited, to the race on the Books of Justice, and if we who are of the Church are members of the world, how do we participate in the Ransom blessing?

Answer.—The entire Ransom merit being in the hands of Justice, the one who owns that merit, Jesus—in harmony with the Father’s Plan—imputes it to the whole company who will accept the offer of this Gospel Age and surrender themselves sacrifices to walk in the Master’s footprints. There is quite a difference between giving and imputing, just as there would be a difference between giving a man a thousand dollars and imputing to him a thousand dollars by endorsing his note. Jesus, as [R5973 : page 312] our great Advocate, imputes to us, or endorses us to the full extent of our contract with the Father. Our contract is that, like Jesus, we will surrender our earthly rights.

The Heavenly Father could not recognize us as worthy of entering into such a contract, except as our great Advocate endorses for us, or guarantees us, in the matter. What does He guarantee? He guarantees that we shall lay down our lives—that our earthly lives shall be fully surrendered in due time.

As we have seen, there are three classes for whom Jesus becomes Surety, Guarantor. First are those who fully and completely carry out their contract both in letter and spirit, laying down their lives voluntarily, after the Master’s example. These will be the “more than conquerors,” the members of the Body of the Anointed. Next will come the Great Company class, who will eventually be conquerors, but not “more than conquerors.” Because conquerors, they will be granted everlasting life on the spirit plane; but because of lack of zeal and love, they will fail of the election as members of the Body of Christ.

Third, there are those who will be neither more than conquerors nor even conquerors, but failures—turning back to sin, like the sow to her wallowing in the mire. These will die the Second Death. In any event, our great Advocate, the High Priest, having endorsed for all of these, will thus be ultimately free from all liability for them in that they all will have died according to the flesh and none of them will receive or retain Restitution rights or privileges. Those Restitution blessings will be fully and completely released when the last member of the spirit-begotten shall have gone into death.

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Our Saviour — Christ Jesus

Hence, for the interested Reader, we urge you to consider the following articles and posts:

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

The Origin of the Trinity – From Paganism To Constantine by Sr. Cher-El L. Hagensick.
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

Development of the “Trinity Doctrine” by Br. Tom Gilbert.
http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/2010d.pdf

Understanding John 1:1 by Br. Richard Doctor.
http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/2010d.pdf

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

Hymn Book Purchase

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

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.

Hymnary. org
Harvest Truth Data Base: http://www.htdb.one

The following prefatory to the 1905 publication of Hymns of Millennial Dawn may be of historical interest to many of our readers.

That the collection is thoroughly undenominational, unsectarian, will be manifest to those recognizing the fact that it includes the choicest old hymns and tunes used by all denominations.

Those who will feel the deepest interest in this collection, and whose sentiments will be most fully voiced in its verses, will undoubtedly be those in fullest degree of sympathy with the divine plan of the ages, as set forth in the several volumes of Millennial Dawn—the eyes of whose understanding have been opened to the clearer, purer light now shining from our great Redeemer’s cross, showing the fulness and the completeness of his salvation.

– Watch Tower Bible and Tract Society, July, 1905, Allegheny, PA, USA

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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.

Suggested Further Reading

Who is the World’s RANSOM and Why?

Who is the World’s RANSOM and Why?

The Ransom. Faithbuilders Fellowship.

Click to access 02_ma_07.pdf

MATTHEW 26:27-29 — Drinking From Christ’s One Cup

MATTHEW 26:27-29 – Drinking from Christ’s One Cup

JESUS — The Name

JESUS – The Name

The Sacrifice

The Sacrifice

Hope Beyond the Grave. A Dawn Bible Association Publication. http://www.dawnbible.com/booklets/grave.htm

Who We Are. BIBLE Students DAILY – https://biblestudentsdaily.com/category/who-we-are/

Our Beliefs — What Does the Bible Teach Us?
https://biblestudentsdaily.com/category/beliefs/

Bible Students’ Links and Bible Study Resources
https://biblestudentsdaily.com/category/links/

This post’s URL:

All To Thee – Hymns of Dawn No. 28

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Always Rejoicing – Hymns of Dawn No. 27

“My mouth shall praise Thee with joyful lips” (Psalm 63:5).

“Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense” (Song of Solomon 4:6).

Note: “ ‘Myrrh’ is bitter experience and the wisdom gained through such experience. ‘Frankincense’ represents praise and thanksgiving. Hymns of praise often include the Christian’s gratitude for deliverance from suffering that is beyond human endurance. Such help usually evokes praise and thanksgiving. Of course pleasant experiences also bring forth praise, but the type of praise that arises from suffering is on a higher level than praise from pleasure. Verse 6 alludes to praise that arises from suffering.

‘Until … the shadows flee away.’ The shadows of the nighttime experience of the Church will ‘flee away’ when the Church is complete. These are the shadows of the gospel night, the Passover night. Why is myrrh a ‘mountain’ and frankincense a ‘hill’? Two different Hebrew words are used. Our praise can never reach the mark of perfection. What Jesus offered at Calvary far transcends anything we can offer” (Br. F. Shallieu, Notes on the Song of Solomon, pages 37-38).

Here is a recording of Hymn No. 27 from the “Hymns of Dawn” to aid God’s people in singing and making melody in their hearts unto God.

Lyrics

1.
Children of the heav’nly King,
As we journey let us sing;
Sing our Saviour’s worthy praise,
Glorious in his works and ways.

2.
Abra’m’s favored seed be glad;
One with Christ ye shall be made;
He our human flesh assumed,
And our ruined souls redeemed.

3.
Lift your eyes, ye sons of light,
Zion’s city is in sight;
There our endless home shall be;
There our Lord we soon shall see.

4.
We are trav’ling home to God,
In the way our Saviour trod;
In the hour of trial we
Watch thy footprints, Lord, to see.

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The History Of This Hymn

Author — John Cennick (1718-1755) wrote the original lyrics to this hymn in 1743. “A prolific and successful hymnwriter, was descended from a family of Quakers, but brought up in the Church of England. He assisted J. Wesley and then G. Whitefield in their labours for a time, and then passed over to, and died as a minister of, the Moravian Church” (https://hymnary.org/person/Cennick_J).

Composer — No information.

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Bible Scriptures Associated With This Hymn

Psalm 84: 4, 5 (ESV) — “(4) Blessed are those who dwell in your house, ever singing your praise! Selah (5) Blessed are those whose strength is in you, in whose heart are the highways to Zion.”

Isaiah 35:10 & Isaiah 51:11 (ESV) — “And the ransomed of the Lord shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away.”

Matthew 26:41 (NLT) — “Keep watch and pray, so that you will not give in to temptation. For the spirit is willing, but the body is weak!”

Galatians 3:13 (KJV) — “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.“

Philippians 4:4 (KJV) — “Rejoice in the Lord always: and again I say, Rejoice.”

1 Peter 2:21 (ESV) — “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.“

Revelation 21:2 (ESV) — “And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.”

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The words below are from Reprint No. 3127-3130, from the Original Watchtower and Herald of Christ’s Presence as documented on “Harvest Truth DataBase Version 9: http://www.htdb.one

“REJOICE IN THE LORD ALWAYS.”

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—PHILIPPIANS 4:1-13—

THE EPISTLE to the Philippians is one of the most loving of all the Church letters written by the Apostle Paul… The Epistle to the Philippians contains no reproofs, no chidings, such as appear in others of the epistles, but rather it is full of approval, commendation and special love. Apparently, too, this little company of the Lord’s people loved the Apostle as fervently as he loved them. His afflictions on their account bound their hearts to him in lasting gratitude. We find that on at least four occasions they helped to sustain the Apostle; once while at Corinth (2 Cor. 11:9), twice while at Thessalonica (Phil. 4:16), and once while he was a prisoner at Rome. On this latter occasion they sent their gifts and expressions of love by a special messenger, Epaphroditus who, arriving at Rome in the malarial season, took dangerously ill—probably with what is termed the Pontine, or Roman fever. It was on the occasion of the recovery of Epaphroditus and his return to Philippi that the Apostle sent back with him this epistle.

A contemporary writer, referring to the practical manifestation of love by the Philippian brethren makes the following comment: “The people of Malta were the only others recorded who expressed their love in this way to Paul. The Ephesians wept over him, but there is nothing said of their expressing their feelings by aiding him. Perhaps they did.” Evidently the Apostle needed some such manifestation of affection and appreciation of his efforts on their behalf, for his own encouragement. It must have been hard, indeed, for him to love the Church at Corinth as he did—laying down his life on its behalf, as well as on behalf of the other Churches—while realizing keenly, as his epistles distinctly intimate, that he was but lightly esteemed in return.—1 Cor. 4:7-9; 2 Cor. 10:10.

In view of this close and dear relationship between the Apostle and the Church at Philippi, as between an under shepherd, or pastor and the flock, how full of meaning the first verse of our lesson! “My brethren, dearly beloved and longed for, my joy and my crown,—so stand fast in the Lord, my dearly beloved.” These words from the pen of a conscientious and sincere man, such as the Apostle was, are fragrant with the very essence of Christian love and fellowship. How much they must have been appreciated, and how much they must have been deserved!

But if there was nothing in the condition of the Philippians to reprove, they, nevertheless, needed the exhortation to stand fast. They had already, by the Lord’s favor, reached a considerable attainment in the graces of the spirit—they must needs be tested, however, to prove them, to try them; and for this ordeal, which every individual, as well as every congregation of the Lord’s people must expect, the Apostle wished to prepare them—to urge that they do not retreat from the advanced steps of love and obedience already taken—that they continue firm, not, however, trusting to their own strength, but, as he expresses it, that they should “stand fast in the Lord,” trusting in his power, in his grace, sufficient for every time of need.

Several of the sisters of this congregation appear to have been prominent helpers in the work, not only when the Apostle was with them, but subsequently. Two of these are mentioned by name (v. 2), and the exhortation that they be of the same mind in the Lord implies that in some respects at least these two were at variance. It is well that we note the Apostle’s language to them very carefully, for there is wisdom in it. He does not exhort them to be of one mind in everything; quite possibly realizing that because of very different temperaments and dispositions, habits of life, etc., this might be impossible; but he does urge them to be of the same mind in the Lord—to preserve a unity of heart and head in all things relating to the Lord and his cause.

It will be of advantage to all of the Lord’s people to pursue in such matters the course which the Apostle here advocates—not to attempt to “harmonize all earthly things” under present conditions;—to be content that each should have differences of opinion on various other subjects, and to insist only on oneness, fellowship, union, harmony in the Lord, in the truth, in the spirit of love, and toward all the members of the household of faith. Insistence on more than this—endeavoring to bring all to one view on social, financial and other questions—endeavoring to bring all to one view respecting dress and food, etc., has caused grievous strivings and estrangements between members of the household of faith; and all such endeavors should be recognized as contrary to the Lord’s instruction through the Apostle—contrary to the “spirit of a sound mind”—contrary to the wisdom that cometh from above,—which entreats and exhorts for unity only in the Lord and along the line of questions positively settled by the Lord in the Scriptures—which generously leaves with each full liberty to act and to judge on all questions not positively settled by the Scriptures. We urge that all of the Lord’s dear flock copy the wisdom of the Apostle in this matter, and heed his injunction, given to these two sisters, to let nothing come between them in the Lord.

In the third verse of our lesson “Yokefellow” apparently should be written with a capital, as the proper name of a brother in the Philippian Church—not only a Yokefellow in name, but as here declared, “a true Yokefellow,” and, as we might expect, therefore, one who would be ready to cooperate with and to assist others. In the Apostle’s judgment, some others were burdened, needing assistance. He specifies Clement and the two sisters already referred to, whose differences were burdening them. That the differences had not yet extended so as to injure them spiritually, the Apostle firmly believed, and hence he declares that he [R3128 : page 7] still recognizes them as fellow-laborers, still recognizes that their names are in the Book of Life. On this account they should seek harmony in the Lord, and Brother Yokefellow should fulfil toward them the true meaning of his name, by helping them over their difficulties; helping them to preserve the unity of the spirit in the bonds of peace in the Lord.

There is no room for any of us today to become apostles, for there were only twelve of them, and never will there be more. (Rev. 21:14.) There may not be opportunities for all of us to do great things in the Lord’s service in this harvest time, either; but there are opportunities for every one of us to be true yokefellows—to assist the dear brethren and sisters with their burdens;—not merely financial burdens, or burdens of illness, but sometimes to assist them over difficulties and burdens of the kind suggested in this lesson—burdens of different temperaments and dispositions. Let us each and all seek to be true yokefellows to the various members of the body of Christ. We may be sure that the Lord will highly esteem such service, and that thus we will be growing in that grace which he so highly commended when he said, “Blessed are the peacemakers; for they shall be called the children of God.”

Laying down certain general principles for godly living, healthful for New Creatures, the Apostle exhorts,—“Rejoice in the Lord always, and again I say, rejoice.” This, the Golden Text of the lesson, represents the very essence of Christian living. Under present conditions it is not supposable that outward circumstances will always be favorable to rejoicing, from the natural standpoint. He, therefore, who would rejoice always in the Lord must have faith in the Lord,—trust, hope, love. Without these he could not so appropriate to himself the gracious promises of the Word as to be able to rejoice in tribulation and suffering and under trials and difficulties, and when falsely accused and misrepresented, and when slandered and evilly entreated for the truth’s sake.

The only ones who can rejoice always are those who are living very near to the Lord, and who can feel always their oneness with him, and that his protection and care are over them, and that his promise is sure, that all things shall work together for their highest welfare, as New Creatures.

Others may rejoice today and be cast down tomorrow; only the faithful in Christ Jesus are privileged to rejoice always. The thought of the Lord’s favors, past, present and to come, makes all the trials and difficulties of such to appear very light afflictions, as but for a moment, not worthy to be compared with the glory, honor and immortality promised, and the blessed privileges of divine service, both here and hereafter. The Apostle emphasizes the matter by saying, “Again I say, Rejoice.” We cannot have too many rejoicing Christians, nor can they rejoice too much, if they rejoice in the Lord. This rejoicing is not necessarily boisterous, nor of necessity the reverse. It implies serenity, happiness, peace, pleasure of soul, however, and does not mean that noisy demonstration is essential, as some seem mistakenly to think.

The Apostle further exhorts that the faithful let their moderation, their forbearance, be manifested, not only toward the brethren, but toward all with whom they have to do. The Greek word here rendered “moderation” seems to carry with it the thought of reasonableness, and of not exacting our rights too rigorously. Mercy and leniency are certainly qualities required of all who would be members of the body of the Anointed. Faithfulness in the performance, as far as possible, of all that justice would require of us, and mercifulness in respect to all our requirements of justice from others should be our rule: so shall we be the children of our Father which is in heaven, for he is kind and merciful to the unthankful.

“The Lord is at hand!” The thought seems to be that we who are the Lord’s are not living for the present time. We are expecting great changes to be ushered in when our King shall take to himself his great power and begin his reign. We are not to be struggling for the last inch or the last penny, nor for the extreme of our own rights; but, rather, to be so full of rejoicing in the good things coming, and already ours by faith, that it will make us generous as respects the things of this present time in our dealings with the brethren and with others. We are not expecting justice from the Lord, for nothing that we have or done or could do would justly call for such exceeding great and precious things as he has promised us. And as we are expecting grace or bounty in so large measure we can well afford to be generous and liberal in our sentiments toward others—especially toward the household of faith, because they are our brethren and fellow-representatives of the Lord himself, from whom our bounty is to come; and toward the world without, because they have not the future prospects which we possess, and hence set their hearts upon the things of this present time; and we can well afford to accord them their full share of these or more, since we are so rich through our heavenly Father and our heavenly Bridegroom.

That the Apostle did not mean to be understood that the Lord’s second advent might be expected momentarily, nor before his death, is evident; for elsewhere in his epistles he clearly sets forth his expectation to die, and to wait for the reward, the crown of righteousness laid up for him; elsewhere also he clearly intimates that the day of the Lord could not come until after the great falling away mentioned in the prophecies, [R3128 : page 8] and the manifestation of the Man of Sin, etc. (2 Tim. 3:7,8; 2 Thess. 2:2-10.) Evidently, therefore, his only thought in this exhortation, “The Lord is at hand,” was, as already suggested—that we are living in the close of the reign of evil, that the dawning of the day of the Lord is not far distant, and that to the eye of faith it is so near that its influence should affect even the smallest affairs of the present life.

“Be careful for nothing” is the next exhortation; but since our English word careful has lost its original meaning, there is danger of error here. The word originally had the thought of being full of care—anxiety, trouble. The Apostle’s words correspond exactly to our Lord’s injunction, “Take no thought,” and signify, Be not anxious, burdened, full of care. It is proper that the Lord’s people should be careful, in the meaning of the word careful as used today. We should not be careless, indifferent, loose in our conduct or words, but be circumspect.

Anxiety and burdens are unavoidable to those who are depending on themselves, their own wisdom, their own strength, their own skill; but the members of the body of Christ, accepted in the Beloved, adopted into the divine family, sons of God, are assured over and over again in the Word that if they abide faithful all things shall work together for their highest welfare. Why should they be burdened? Why should they feel anxious? He who guards their interests slumbers not. When Christians find themselves anxious, fearful, burdened, the evidence is that they are lacking in faith, and the probability is that they have either never grown to the point of having the proper faith in the Lord, or that they have allowed “earth-born clouds” and cares of this life to come between them and the Lord, so that they no longer have confidence that they are abiding in his love and in his care. All in such condition should go at once to the throne of heavenly grace, and to the divine promises, and obtaining mercy at the former, and feeding upon the latter, they should grow strong in the Lord and in confidence in him, and their corroding cares will give place to faith, confidence, peace of heart, whatever the outward conditions.

Such is the counsel of the Apostle—that instead of continuing in the anxious condition, we should lay all of our affairs before the Lord, supplicating his promised providential care, acknowledging our own lack of wisdom;—and gladly accepting his wisdom and the provisions of his love, we should make every request in a spirit of thanksgiving. This spirit of thanksgiving implies a recognition that the circumstances and conditions in which we are, have been supervised of the Lord, and that we are appreciative of his care and trust it for the future. Thanksgiving for what we have, and a full appreciation of the Lord’s leadings hitherto and now, will preclude any anxiety for the future; for the thankful heart will conclude that he who favored us and redeemed us while we were yet sinners will much more favor and do for us now that we are his through the adoption that is in Christ Jesus.

The question may arise, Why will not God give us the things which he sees us to need without our making petition to him and claiming his promises? Undoubtedly because we need previously to come into the proper attitude of heart to receive his favors and to be advantaged by them. Even as it is, we may be sure that we do not sufficiently appreciate the divine care bestowed upon us hitherto and now. Even in the attitude of prayer and thanksgiving we probably do not discern one-half of our causes for gratitude, as we shall see them by and by, when we shall know even as we are known. It is the same with natural hunger. Unless we were so constituted that the gnawings of hunger would show us our need of food we would probably appreciate it less, even if we ate as much and with the same regularity.

If we have the foregoing described spirit of rejoicing and trust in the Lord, and make all of our requests, so far as we are able to discern, in harmony with his promise, and accept with gratitude and thanksgiving, whatever his providence may send us, then the Apostle assures us, “The peace of God which passeth all understanding shall guard your hearts and your minds in Christ Jesus.” The thought here is distinct. It is not our own peace that is referred to. We may by nature be more or less indisposed to peace, restless, dissatisfied, discontented, fearful, foreboding or quarrelsome; but, following the [R3129 : page 8] course outlined above, we learn to trust God in all of our affairs, and it is the peace of God—the peace which comes to us from a realization of God’s power and goodness and willingness to hold us by his right hand as his children—that comes in, to keep us from worry, from anxiety, etc. The thought is that this peace stands guard continually, as a sentinel, to challenge every hostile or worrying thought or fear. It keeps the Christian’s mind, so that he at heart has peace with the Lord, fellowship, communion;—and it guards his mind also, his reasoning faculties, instructing him and assuring him respecting the divine power and wisdom and love. But it does not assure him of anything respecting his own perfection or worthiness of acceptance before God. This proper peace merely assures us of our standing in divine favor through Christ Jesus,—his worthiness, his sacrifice, his aid.

Now we come to the Apostle’s grand summing up of the way in which the Christian is to set his affections—fix them, fasten them, hold them upon profitable things; that he may grow in grace as well as in knowledge and love of God. The Apostle points out that the will having been consecrated to the Lord, faith having been exercised in rejoicing and thanksgiving in all of the Lord’s providences, the peace of trust having come in, the further steps in the development of character will be through guarding our thoughts: and this means also the guarding of our words and acts, because it is out of the abundance of the heart that the mouth speaketh, and that the whole course of life is directed. What, then, should be the trend of the Christian’s thoughts after he has reached the grand development already outlined by the Apostle? It should be toward things that are true, having no sympathy with anything that is false or even exaggerated. Whoever sympathizes with falsehood or exaggeration is more or less defiling himself. Whoever cleanses his thoughts, and avoids exaggeration, etc., is in that degree purifying his mind and his entire character, and coming the more into touch and sympathy with the Lord himself, who is “the Truth.”

Nor is it sufficient that we are sure of the truth of matters. We are to test them further, and discern to what extent they are honorable, noble; for although the Lord has accepted us, ignoble and imperfect, and has covered the ignoble features of our characters, and proposes to cover them to the end with his own merit, nevertheless, we cannot be in sympathy with the ignoble features of our fallen condition, but on the contrary must desire true nobility, and the highest standards of honor in our hearts, in our thoughts, in all of our dealings with our God and with our fellows. The test of honor is therefore to be applied after the test of the truth. The thing might be true, but Is it honorable to think about it or tell about it? is another question.

Another test we are to apply is, Are the things just? We are not to allow our minds to run along lines that would be unjust, and we are to learn to apply this test of justice to every thought and word and act of ours, while learning at the same time to view the conduct of others from a different standpoint;—so far as reason will permit, from the standpoint of mercy, forbearance, pity, helpfulness. But we cannot be too careful how we criticize every thought we entertain, every plan we mature, that the lines of justice shall in no sense of the word be infringed by us with our hearts’ approval.

Purity is another quality to be esteemed by us. We are to love and cultivate that which is pure to such an extent that that which is impure will become painful to us, distressing, and we will desire to drop it from memory, and this will only be accomplished by continually thinking upon those things that are pure, and avoiding the giving of thought to the things that are impure. We are to recognize true loveliness, and to esteem it. From our standpoint the impure, the unjust, the untrue, the dishonorable things, cannot appear lovely, desirable, worthy of emulation. When we would think on the purest of things we must of necessity lift our mental vision to as high a point as possible, and, as nearly as we may be able, discern the loveliness of the perfect character of our God and of our Lord Jesus Christ, and proportionately the loveliness manifested in one or another of the followers of Jesus, who walk closely in his footsteps. The mind that frequently calls up the lovely perfections of the Lord and the truth, and is well filled by these, is guarded greatly against intrusions of unlovely and unholy things, contrary to the spirit of the Lord. The Apostle concludes the list, by referring to all things of good repute: things of any virtue or value, things in any degree praiseworthy—the noble words or noble deeds or noble sentiments of anybody, we may safely meditate upon, and as a consequence find ourselves growing toward these ideals upon which our minds, our new natures, thus feed. We will become more and more transformed by the renewing of our minds, and approach nearer and nearer to the glorious likeness of our Lord and Master, being changed from glory to glory, inch by inch, step by step, little by little, during the present life; and our thoughts being in this attitude and our union with the Lord maintained, we shall have part in the First Resurrection, which will perfect us forever in the Lord’s image and likeness.

How many (how few!) can say what the Apostle says in vs. 9 ? “The things which ye both learned and received and heard and saw in me, these things do!” This should be the standard of every Christian, because they each and all are representatives of the Lord, ambassadors for him; hence, so far as in them lieth, their conduct and words should be such as would be living epistles, read by the brethren and by the world to profit. No wonder the Apostle adds that, doing thus, “the God of peace shall be with you.” So surely as he was with the Apostle he will be with all others similarly walking in the footsteps of Jesus.

“I rejoice in the Lord greatly that now at length ye have revived your thought for me.” These words seem to imply that their thoughtfulness for the Apostle, and earnestness to improve opportunities to serve him, had to some extent relaxed for a time and been revived. Then, as though fearful that his words might be understood as a reproof, he adds, “Ye did indeed take thought, but ye lacked opportunity.” How careful was this man of God not unnecessarily to wound the feelings of the brethren, and how careful we all should likewise be to let the love of God extend, not only to the degree of giving us liberal sentiments toward the brethren, but also to the extent of influencing our tongues and pens not to wound unnecessarily even the least of them.

The Apostle hastens to point out that he is not complaining of want. He had learned to put into practice himself the lesson which he was just communicating to them, regarding rejoicing in the Lord,—to cast aside anxious thought and to approach the Lord in prayer and supplication in thanksgiving, and he possessed the resultant peace. In this condition of heart, however many may have been his necessities, he was not in want, for he was satisfied that the Father would provide the things which he really needed—and more he did not want; for, as he explains, he had learned the lesson, “In whatsoever state I am, therewith to be content.” We are not to be contented after the manner of the tramp or the indolent and shiftless, who would prefer to “live by faith,” at the expense of others who “labor, working with their hands.” We are not to be content to allow the opportunities and talents and privileges which the Lord has given us to lie idly by, unused; but while using these talents and opportunities to the very best of our ability and intelligence, and while seeking in prayer and supplication, rejoicing and thanksgiving, to use them all as would please the Lord, we should be content with the result of such efforts.

We should conclude that our heavenly Father who feeds the sparrows and who clothes the fields with verdure is quite able to supply our needs in the manner and to the degree that would be for our highest welfare; and so, after having done our part to the best of our ability, we are to be thoroughly contented with the results—even if the results should be the barest necessities of life. But we are not to be contented with the barest necessities unless these are the best results obtainable from a reasonable and judicious use of opportunities and talents which the Lord has given us, consistent with our consecration to his service. “Be content with such things as ye have” does not ignore our talents and opportunities, for these are part of the things which we have,—the things which, as stewards, we are bound to use to the best of our judgments.

Surely the Lord was fitting the Apostle for a grand place in the heavenly Kingdom, when he gave him such a variety of experiences as are detailed in the 12th verse. Surely, as the Lord was touched with the feeling of our infirmities, that he might be a faithful High-Priest for the Millennial Kingdom (as well as to us now), so the Apostle, by his experiences, evidently was being fitted and prepared for a very honorable and prominent place in the Royal Priesthood of the same Kingdom. And so with us: if we find our experiences in life very checkered we may conclude that the Lord sees that we need both the heights and depths of prosperity and adversity to properly instruct us and qualify us for the position he designs for us in the future. Let us, then, as the Apostle did, learn how to abound, not allowing the abundance of earthly good things to swerve us from our consecration vows; and learn also how to be in want (need) and yet not to want anything beyond what the Lord’s wisdom and providence sees best to give,—to be content.

The secret of the Apostle’s success is stated in the last verse of the lesson. It was his close relationship to the Lord, his intimate union with him, his reliance [R3130 : page 10] upon him: he was abiding as a branch in the Vine, and was strengthened by the same spirit, and thus was enabled to do all these things and to pass through all these experiences with gratitude, with thankfulness, with rejoicing. Let us all thus learn to “Rejoice in the Lord always.”

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Our Saviour — Christ Jesus

Hence, for the interested Reader, we urge you to consider the following articles and posts:

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

The Origin of the Trinity – From Paganism To Constantine by Sr. Cher-El L. Hagensick.
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

Development of the “Trinity Doctrine” by Br. Tom Gilbert.
http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/2010d.pdf

Understanding John 1:1 by Br. Richard Doctor.
http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/2010d.pdf

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

Hymn Book Purchase

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

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 following prefatory to the 1905 publication of Hymns of Millennial Dawn may be of historical interest to many of our readers.

That the collection is thoroughly undenominational, unsectarian, will be manifest to those recognizing the fact that it includes the choicest old hymns and tunes used by all denominations.

Those who will feel the deepest interest in this collection, and whose sentiments will be most fully voiced in its verses, will undoubtedly be those in fullest degree of sympathy with the divine plan of the ages, as set forth in the several volumes of Millennial Dawn—the eyes of whose understanding have been opened to the clearer, purer light now shining from our great Redeemer’s cross, showing the fulness and the completeness of his salvation.

– Watch Tower Bible and Tract Society, July, 1905, Allegheny, PA, USA

——-

Hymnary. org
Harvest Truth Data Base: http://www.htdb.one

Suggested Further Reading

A Special Calling by Br. David Rice. The Herald of Christ’s Kingdom. July /August 2016.
https://herald-magazine.com/2016/07/01/the-bride-class/

The Bride and the Bridegroom by Br. Carl Hagensick. A Verse-by-verse Study of Psalm 45. The Herald of Christ’s Kingdom. July/August 2004.
http://www.heraldmag.org/2004/04ja_4.htm

A Chaste Virgin. The Herald of Christ’s Kingdom.
http://www.heraldmag.org/literature/chliv_38.htm

Christ and His Bride. BIBLE Students DAILY.
https://biblestudentsdaily.com/2017/06/25/christ-and-his-bride/

THE BIBLE — The World’s Best Model. Here is Why.

THE BIBLE – The World’s Best Novel. Here Is Why.

NEHEMIAH 8:10 — The Joy In The Lord Is Your Strength

NEHEMIAH 8:10 – The Joy of the Lord is Your Strength

MATTHEW 14:22-33 — How To Walk On Water

Matthew 14:22-33 – How To Walk On Water

His Loving Kindness – Hymns of Dawn No. 19

His Loving Kindness – Hymns of Dawn No. 19

Awake My Soul — Hymns of Dawn No. 20

Awake My Soul – Hymns of Dawn No. 20

The Sacrifice

The Sacrifice

Give Thanks In All Circumstances

1 THESSALONIANS 5:18 – Give Thanks In All Circumstances

The Truth About Hell. A Dawn Bible Association Publication. http://www.dawnbible.com/booklets/hell.htm

Hope Beyond the Grave. A Dawn Bible Association Publication. http://www.dawnbible.com/booklets/grave.htm

Who We Are. BIBLE Students DAILY – https://biblestudentsdaily.com/category/who-we-are/

Our Beliefs — What Does the Bible Teach Us?
https://biblestudentsdaily.com/category/beliefs/

Bible Students’ Links and Bible Study Resources
https://biblestudentsdaily.com/category/links/

This post’s URL:

Always Rejoicing – Hymns of Dawn No. 27

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Saviour, Help Us – Hymns of Dawn No. 26

“My mouth shall praise Thee with joyful lips” (Psalm 63:5).

“Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense” (Song of Solomon 4:6).

Note: “ ‘Myrrh’ is bitter experience and the wisdom gained through such experience. ‘Frankincense’ represents praise and thanksgiving. Hymns of praise often include the Christian’s gratitude for deliverance from suffering that is beyond human endurance. Such help usually evokes praise and thanksgiving. Of course pleasant experiences also bring forth praise, but the type of praise that arises from suffering is on a higher level than praise from pleasure. Verse 6 alludes to praise that arises from suffering.

‘Until … the shadows flee away.’ The shadows of the nighttime experience of the Church will ‘flee away’ when the Church is complete. These are the shadows of the gospel night, the Passover night. Why is myrrh a ‘mountain’ and frankincense a ‘hill’? Two different Hebrew words are used. Our praise can never reach the mark of perfection. What Jesus offered at Calvary far transcends anything we can offer” (Br. F. Shallieu, Notes on the Song of Solomon, pages 37-38).

Here is a recording of Hymn No. 26 from the “Hymns of Dawn” to aid God’s people in singing and making melody in their hearts unto God.

Lyrics

1.
By thy birth, and by thy tears;
By thy human griefs and fears;
By thy conflict in the hour
Of the subtle tempter’s pow’r—
Saviour, look with pitying eye;
Saviour, help us, or we die.

2.
By the tenderness that wept
O’er the grave where Laz’rus slept;
By the bitter tears that flowed
Over Salem’s lost abode—
Saviour, look with pitying eye;
Saviour, help us, or we die.

3.
By thy lonely hour of prayer;
By thy fearful conflict there;
By thy cross and dying cries;
By thy one great sacrifice—
Saviour, look with pitying eye;
Saviour, help us, or we die.

4.
By thy triumph o’er the grave;
By thy pow’r the lost to save;
By thy high, majestic throne;
By the empire all thine own,—
Saviour, look with pitying eye;
Saviour, help us, or we die.

5.
By thy kingdom promised long;
By thy pow’r to right each wrong;
By thy church upon thy throne,
Thou will seek out all thine own;
Saving all of those who cry,
Saviour, help me, or I die.

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Bible Scriptures Associated With This Hymn

Psalm 18:6 (ESV) — “In my distress I called upon the LORD; to my God I cried for help. From his temple he heard my voice, and my cry to him reached his ears” (Psalm 18:6, ESV).

Psalm 34:17, 19 (ESV) — “(17) When the righteous cry for help, the LORD hears and delivers them out of all their troubles. (19) Many are the afflictions of the righteous, but the LORD delivers him out of them all.”

Psalm 50:15 (KJV) — “And call upon Me in the day of trouble; I will deliver thee, and thou shalt glorify Me.”

Psalm 102:1, 2, 16, 17, 19, 20 (NAS) —

“(1) Hear my prayer, O Lord! And let my cry for help come to You.
(2) Do not hide Your face from me in the day of my distress; Incline Your ear to me; In the day when I call answer me quickly.
(16) For the Lord has built up Zion; He has appeared in His glory.
(17) He has regarded the prayer of the destitute and has not despised their prayer.
(19) For He looked down from His holy height; From heaven the Lord gazed upon the earth,
(20) To hear the groaning of the prisoner, to set free those who were doomed to death…”

Psalm 121 (ESV) —

(1) I lift up my eyes to the hills. From where does my help come?
(2) My help comes from the Lord, who made heaven and earth.
(3) He will not let your foot be moved; he who keeps you will not slumber.
(4) Behold, he who keeps Israel will neither slumber nor sleep.
(5) The Lord is your keeper; the Lord is your shade on your right hand.
(6) The sun shall not strike you by day, nor the moon by night.
(7) The Lord will keep you from all evil; he will keep your life.
(8) The Lord will keep your going out and your coming in from this time forth and forevermore.

Matthew 9:36 (NLT) — “When he saw the crowds, he had compassion on them because they were confused and helpless, like sheep without a shepherd.“

Matthew 15:25 (ESV) — “But she came and knelt before him, saying, ‘Lord, help me.'”

John 16:24 (KJV) — “Hitherto have ye asked nothing in My name; ask, and ye shall receive, that your joy may be full.”

Romans 10:12 (ESV) — “For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him.”

Hebrews 4:16 (KJV) — “Let us, therefore, come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”

The History Of This Hymn

Author — Robert Grant (1779-1838).

Composer — No information.

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The words below are from Reprint No. 4311-12, from the Original Zion’s Watch Tower and Herald of Christ’s Presence as documented on “Harvest Truth DataBase Version 9: http://www.htdb.one

“HELP FROM THE LORD”

OUR year text for 1909 is, “MY HELP COMETH FROM THE LORD.” (Psa. 121:2.) We have just received a large importation of most beautiful cards bearing this text and supplemented with a Calendar, the top leaf of which records “The Vow,” [see below this article] which can be torn off by those who so prefer… We trust that this beautiful text will be very impressive and helpful to all of us throughout the year. It is full of meaning, from whatever standpoint considered. If we mistake not, the Lord’s dear people never needed help more than at the present time. The difficulty with some, however, is that they do not realize their need. “When they are strong, then they are weak.” “Let him that thinketh he standeth, take heed lest he fall.” “Let us fear, lest a promise being left of entering into his rest, any of you should seem to come short of it.”—Heb. 4:1.

The text reminds us further that those who need help and who realize it should look to the Lord for it—not relying upon their own strength or wisdom nor upon the assistance of their fellows. We are not to despise assistance from any quarter, but our chief reason for receiving any assistance should be our conviction that it has come from the Lord, whether through the ear or through the eye and the printed page or however. We are to remember that we are contending against a great Adversary and wily foe, and that we are not sufficient of ourselves to conquer, but that our only hope is in abiding in the Lord’s love, by seeking to do those things which are pleasing to him and heeding the counsel of his Word and the leadings of his providence. A little carelessness along these lines, and the Adversary might readily entrap us and ensnare us and then lead us captive at his will. Ah, yes! we have the assurance of the Lord that there is but one place of safety at this time—into which more and more deeply we penetrate day by day. This place of safety is under the shadow of the Almighty, which figuratively signifies very close to the Lord. “No harm can come nigh that dwelling place,” so far as the New Creature is concerned.

Trials, tribulations, slanders may be exercised against us according to the flesh, but these cannot harm us as New Creatures, nor even disturb our peace of soul, while we are close to the Lord.

WE ARE NOT IGNORANT OF SATAN’S DEVICES

Recently we called attention to the fact that the evil spirits, the fallen angels, are to be permitted special liberties in this “evil day”; and that we might expect from them intrusions and deceptions from materializations. But while guarding that point we omitted to note another, perhaps equally dangerous, or more so, because more subtle. This we must consider now. Undoubtedly the fallen angels have had more or less power throughout the past, not merely to obsess or physically possess those who yield their wills, but power to measurably influence the minds of those who would resist them, and always by putting darkness for light. As a notable illustration of this, remember Judas, who, after brooding over the fact that our Lord’s cause was not bringing him great honor and wealth, premeditated shaking matters up, incidentally gaining thirty pieces of silver and arousing our Lord to practically assert himself and take a stand, in harmony with his power.

It was after this brooding that he was still further offended, while he ate at the Lord’s table and said, “Is it I?” And when the Lord had intimated that it was he who would betray him, he became more determined to do so. We read, “Satan entered into him.” His does not seem to be the case of obsession, but rather of domination of the mind. Satan, who had been striving to gain control, got the mastery when Judas was angry with the Lord’s reference to him as a traitor.

Our thought is that the evil spirits have been restrained in considerable measure from intruding upon the minds of men. Otherwise the world would have become Bedlam long ago. But our thought now is that their liberties with the saints will be increased, with a view to the closing test or decision in respect to character, which is now due. “Judgment must begin at the house of God,” but it is to extend in this hour of temptation or trial to “all them that dwell upon the face of the whole earth.” That which will begin with the Church will end with the world, producing the most awful state of affairs imaginable, “A time of trouble such as never was since there was a nation.” (Dan. 12:1.) This power of intrusion will contain, we believe, evil suggestions, promoting slanders and back-biting and temporarily, at least, derange the judgment and lead to violences of various kinds, of which the same person, under other circumstances and conditions would not have thought. In a word, the difficulty will be a dementia of passion, strife, hatred and unreason.

We see evidences along this line at the present time and it is our duty to sound the warning for the benefit of those not already so twisted as to be unable to appreciate the situation. Such manifestations of evil spirits—malice, hatred, envy, strife, evil-speaking, back-biting, slanders, etc., circle around the VOW and those who have taken it, with violence and opposition for which we cannot otherwise account. Those under this influence seem impervious to argument, to reason, but open to every imaginable suggestion of evil. They seem to lose entirely the spirit of love, the spirit of Truth, the spirit of a sound mind. At first we were dazed by such conditions, affecting some whom we had highly esteemed, but at last the solution above stated has come. In the light of it the whole situation is clear. It bids us have sympathy for the deluded ones and be on guard for ourselves.

To illustrate: One dear Brother, to whose violent letter of opposition we adverted in our issue of October 15, afterwards came dangerously near a mental collapse, in connection with which he received spirit messages by raps, yet was so off guard that it did not occur to him to question the source. His mind, though previously humble, was led to aspire to the management of the WATCH TOWER, and he found types and evidences in the Bible which led him to assume that God purposed a change in the management of the Harvest Work. It was under the influence of this erroneous sentiment that this dear Brother, whom we have dearly loved, and still love, wrote us a terribly bitter letter, for which he has since apologized in most kindly terms. He now freely acknowledges that he was under demoniacal influence and inspiration. He has recovered his balance; praise the Lord! But we regret that he has not yet taken the VOW or RESOLUTION to God; that he apparently does not yet see that it was this very item by which the Adversary gained an entrance to his mind. Ah! if the dear Brother had taken the VOW, how it would have proved a power of the Lord for his protection, along the very lines of his besetment:—

(1) Desiring God’s rule more and more in his own heart, he would have asked God to keep him humble and in fear lest he should attempt to grasp something which the Lord had not put into his hands.

(2) Would not the Resolution to more carefully than ever, if possible, guard every thought and word and deed have helped this dear Brother to avoid every high imagination and have kept him from saying with his tongue and writing with his pen the acrimonious words which he has since retracted?

(3) Would not the declaration of the VOW to remember daily the harvest laborers and to consider his own privileges in the harvest work have helped this dear brother, by filling his mind and hands with the work the Lord had already committed to him, and thus have kept him from hankering after, and endeavoring to grasp, what the Lord had not committed to him?

(4) Would not the Resolution to be on guard against Spiritism and Occultism in every form have warned the brother against the spirit-rappings, visions, etc., which almost worked his ruin? We believe that it surely would have done so and we are hoping yet that the Brother will heartily put himself under that VOW to the Lord—whether calling it a VOW or a RESOLUTION.

Dear brethren, we cannot express to you our deep love for you all, and interest in your welfare, nor can we express our sorrow that our endeavor to help you by suggesting the VOW, or RESOLUTION, to the Lord should be so unkindly received by some, and awaken in them such opposition and animosity. The more often we read the VOW, the less do we see in it to cause offense to any sound-headed or sound-hearted brother or sister—the less do we see that any one could reasonably oppose, unless his judgment were misguided by the evil spirits, as in the case above cited. We are not, by any means, condemning those who have not taken the VOW. That is a matter of their own business. And if otherwise they are children of God and manifest his spirit, we should recognize and treat them and love them in every sense of the word as brethren. If they do not yet see the importance of this safeguard, we believe that they will see it later. Our urgency on this subject is similar to that of the Apostle, when he says, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy acceptable to God, which is your reasonable service.” (Rom. 12:1.) And “Make straight paths for your feet, lest that which is lame be turned out of the way.”

After what we have witnessed of the power of evil operating in the minds of some and producing characteristics which the Apostle denominates “Works of the flesh and the devil,” we can scarcely be surprised at anything which the Adversary might accomplish along these lines. But while we fear lest we should come under any such influence ourselves, and while we watch and pray lest we enter into temptation, we should not be cast down, nor hindered in any measure or degree, in respect to the service of our King. He [R4312 : page 15] is able and willing to keep in perfect peace those who are trusting him, those who are following his leadings and coming close to him, even “under the shadow of the Almighty.” The VOW has helped many to take this stand, thank God! And in proportion as it is taken, we believe that it will still further help, not only those who have taken it, but also those who have not taken it, but have heard and appreciate, in a measure, its warning voice. The words of the Apostle, “Who shall be able to stand in that evil day,” never seemed more full of meaning to us than now, and never have we felt more than now our need of every piece of the Divine armor, and of every cord at our disposal to bind the sacrifice securely to the altar.

So then, while still expecting the attacks of the Adversary along the lines of materialization, hypnotism and occultism in general, we perceive that from inoculation of our minds with evil surmisings, saints have probably the most to dread. An important question is, How can we be on guard against this insidious snare? The reply is, By keeping very close to the Lord.

Apparently the least deviation from the principles of righteousness in our thoughts, the least violation of justice or love in our thoughts, would open the way for the enemy to inject poison, leaven, malice, envy, hatred and strife.

We still urge the VOW as a great help in this time of stress, and one that you will appreciate more and more as you discern how the Lord is using it for your blessing and protection. But if, for fear that you cannot keep it, or for any other reason, you fail to take it, we counsel that you at least have its various provisions in mind, and seek to shape all of your various affairs day by day along those lines. But do not forget that our help comes from the Lord and that the VOW is of assistance to us only as it helps us to approach near to him, and to abide in his love, and in harmony with his divine Word, in thought, in word, in deed.

A Vow Unto the Lord

Our Father which art in Heaven, hallowed be Thy name. May Thy rule come into my heart more and more, and Thy will be done in my mortal body. Relying on the assistance of Thy promised grace to help in every time of need, through Jesus Christ our Lord, I register this Vow.

Daily will I remember at the Throne of Heavenly Grace the general interests of the harvest work, and particularly the share which I myself am privileged to enjoy in that work, and the dear co-laborers everywhere.

I vow to still more carefully, if possible, scrutinize my thoughts and words and doings, to the intent that I may be the better enabled to serve Thee, and Thy dear flock.

I vow to Thee that I will be on the alert to resist everything akin to Spiritism and Occultism, and, remembering that there are but the two masters, I shall resist these snares in all reasonable ways as being of the adversary.

I further vow, that with the exceptions below, I will at all times and in all places, conduct myself toward those of the opposite sex in private exactly as I would do with them in public—in the presence of a congregation of the Lord’s people.

And, so far as reasonably possible, I will avoid being in the same room with any of the opposite sex alone, unless the door to the room stand wide open.

Exceptions in the case of Brethren—wife, children, mother and natural Sisters: in the case of Sisters-husband, children, father and natural brothers.

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Our Saviour — Christ Jesus

Here are some free online articles in relation to the Heavenly Father — Jehovah, and his Son — Christ Jesus — “a ransom FOR ALL … to be testified in due time” (1 Timothy 2:6), as well as, about the holy Spirit (the invisible power and influence of God) with clear explanations about why the anti-Christ false teaching of “the trinity” — introduced by the Roman Catholic Church system (the “Beast” in the Book of Revelation) — is not what the Bible teaches. The Bible Student Movement does not support the teaching of purgatory nor does it support the Roman Catholic System’s teaching about people being sent to a place where they burn up forever, which certainly does not reflect the perfect love of God — the Almighty Creator of all things.

Hence, for the interested Reader, we urge you to consider the following articles and posts:

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

The Origin of the Trinity – From Paganism To Constantine by Sr. Cher-El L. Hagensick.
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

Development of the “Trinity Doctrine” by Br. Tom Gilbert.
http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/2010d.pdf

Understanding John 1:1 by Br. Richard Doctor.
http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/2010d.pdf

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

Hymn Book Purchase

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

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 following prefatory to the 1905 publication of Hymns of Millennial Dawn may be of historical interest to many of our readers.

That the collection is thoroughly undenominational, unsectarian, will be manifest to those recognizing the fact that it includes the choicest old hymns and tunes used by all denominations.

Those who will feel the deepest interest in this collection, and whose sentiments will be most fully voiced in its verses, will undoubtedly be those in fullest degree of sympathy with the divine plan of the ages, as set forth in the several volumes of Millennial Dawn—the eyes of whose understanding have been opened to the clearer, purer light now shining from our great Redeemer’s cross, showing the fulness and the completeness of his salvation.

– Watch Tower Bible and Tract Society, July, 1905, Allegheny, PA, USA

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Suggested Further Reading

A Special Calling by Br. David Rice. The Herald of Christ’s Kingdom. July /August 2016.
https://herald-magazine.com/2016/07/01/the-bride-class/

The Bride and the Bridegroom by Br. Carl Hagensick. A Verse-by-verse Study of Psalm 45. The Herald of Christ’s Kingdom. July/August 2004.
http://www.heraldmag.org/2004/04ja_4.htm

THE BIBLE — The World’s Best Model. Here is Why.