SONG OF SOLOMON 2:1, 2, 16; 4:5 – The Rose of Sharon & the Lily of the Valleys

What is the “rose of Sharon” and who is “the lily of the valleys” as mentioned in the Song of Solomon? We begin with some background.

The Song of Solomon

The “Song of Solomon” (also titled the “Song of Songs” or “Canticles”) was written by King Solomon, who represents Jesus as King after his ascent to the Divine realm. Here Christ Jesus, our prospective bridegroom (Matthew 25:6), speaks in the form of a melodic song, to his “Bride,” “the elect” (2 Timothy 2:10, Romans 8:33) who answers him as his “Love.”

The “rose of Sharon”likely is not a rose as we know the flower. It may have been a crocus, tulip, hibiscus, lily, white daisy or some other flower that grows in a field. (We include a brief discussion about this with flower images later in the post.) Jesus may have spoken of this when he referred to the “lilies of the field” (Luke 12:27,28), meaning some humbler but delicate flower.

Song of Solomon 2:1 (RSV) — “I am a rose of Sharon, a lily of the valleys.”

In the above verse, the prospective Bride of Christ is speaking. Notice that in the Revised Standard Version of the Bible, the text says not “the rose,” but “a rose,” and it is likewise in the NIV. This indicates humility. In other words, “I am a common, lowly flower of the low lands.”

“It is the bride, then, who is here declaring that she is as one of these common or ordinary flowers of which there were so many. She says, in effect, ‘I am no different and no better than my companions, my sisters, in this great floral throng’ ” (F. A. Shuttleworth, Scot., “The Song of Songs A short series of devotional meditations – No. 1”).

The rose and the lily are to be thought of in the collective sense: the “valleys” (plural) would have more than one lily, for example. Many flowers, a class of flowers, is referred to. The virgin class, these common little flowers, realize that God has called them as individuals into His family, and perhaps in time they see why He has picked them because they are poor in spirit, meek, though rich in faith. When they realize that they have this faith, they have a measure of confidence and hope that He really has called them. The HOLY ONE who inhabiteth eternity dwells with the lowly and contrite in heart (Br. Frank Shallieu, Notes on the Song of Solomon, in the Bible Students Library CD).

Song of Solomon 2:2 — “As the lily among thorns, so is my love among the daughters.”

As mentioned earlier, in verse 1 the virgin class has said “I am the lily of the valleys.” Now, in verse 2, Christ Jesus is, as if, responding, “Yes, you are as the lily, but you are amidst thorns.“

“He proceeds once again to tell her of what and how he thinks of her… ‘As the lily among thorns’ she is seen in harmlessness, simplicity, and irreproachableness in the midst of a crooked and perverted generation (Philippians 2:15) … She isin moral contrast with all her surroundings; He adds no more; His words, though few, give her heart to know that He is content with her; she is what He can delight in; no more is needed.

“The Lord would have her follow in His footsteps; as she beholds Him in His beauty, in His fragrance, and His humility, she hears Him say: ‘As I am, so are ye in the world. He that saith He abideth in Me ought himself also to walk even as I walked.’ [See 1 John 2:6.] To be like unto him, she must go down into the fertile Valleys, and there must she abide. She must draw strength and nourishment from the hidden springs and the rich soil of His Word, and His life must flow into her until she blossoms out in His likeness” (Br. Anton Frey, Notes on the Song of Solomon, in the Bible Students Library CD).

The beautiful lily has no thorns growing upon her. In her words, there is nothing which is sharp, to wound her Lord or those around her. There are no unkind actions growing upon this plant that is being prepared for the Garden of Heaven. There are no unworthy, uplifted attributes found upon the one whom God will choose as the bride of His Son. She [her character] must be:

harmless, yet steadfast,
humble, yet standing in pure dignity,
upright and beautiful,
maintaining the Faith once for all delivered unto the saints,
spotless and fragrant.

“Each lily in the company stands for His glory and His delight alone. He has invited many to be the bride; but though many have received the invitation, only a few will He choose” (Br. Anton Frey, Notes on the Song of Solomon).

The Thorns– Who or what do these represent?

“The ‘thorns’ would be not only worldly people but professed Christians. The ‘daughters’ are the same ‘daughters of Jerusalem’ in Song of Solomon 1:5 and 2:7. Even among nominal Christians who have similar hopes,the virgin class appear as fanatics and oddballs. ‘So is my love among the daughters.’ The word ‘love’ is ‘friend’ in the Hebrew, but of course it has a much deeper meaning than our English word. We sing, ‘What a friend we have in Jesus,’ but he is singing, ‘What a friend I have in my consecrated followers’ ” (Br. Frank Shallieu, Notes on the Song of Solomon).

Song of Solomon 2:16 — “My beloved is mine, and I am his: he feedeth among the lilies.“

The Bride calls Christ her “beloved.” She is saying that Christ feeds among the lilies.

“The ‘lily’ is the common little flower of the lowlands, so Jesus ‘feeds’ (has communion and fellowship) among this humble, meek class. In olden times, receiving hospitality gave one a feeling of security and protection. If you could get into the tent of an enemy and converse with him and plead for mercy, he would never kill you. The safest place would be in the house of the enemy. George Washington, with all of his problems, had a rule that during dinner no strife or unpleasantness could mar the peace or be discussed. A principle of ancient times was not to bring problems to the table of fellowship” (Br. Frank Shallieu, Notes on the Songs of Solomon).

“Having once again turned her face toward her dearly beloved Bridegroom‑to‑be, she feels herself reassured, and very happy, yet still too possessive; for she says, as it were, to herself, ‘My Beloved is mine.’ But she is destined to grow both in grace and in the knowledge of her Lord (2 Peter 3:18), until she is able to say ‘I am my beloved’s; and my beloved is mine’ (Song of Solomon 6:3). In the meantime she will have to strive earnestly to make herself really worthy of becoming one day, the Lamb’s wife! True, she has been ‘called’; yea, she has even been ‘chosen’ so to speak; but to be with Him as His Beloved, throughout all the ages of eternity, will depend uponher being‘faithful’(Revelation 17:14). This is a faithfulness in her love of,and for, Him; to have doves’ eyes, to see none other, ever, but ever and always Jesus only!” (Br. Anton Frey, Notes on the Song of Solomon).

“She now beholds Him ‘feeding among the lilies.’ In her soliloquy she mentions this, noting that He is almost invariably found ‘feeding among the lilies.’ Regardless of what the flower here referred to may have been, it was undoubtedly intended to represent the ‘pure in heart’ who shall one day see God (Matthew 5:8) — those, who like the wild flowers of the field neither toil nor spin[with distressful anxiety] but who, in accepting whatever divine providence may permitto come unto them, are arrayed even now, in garments whose glory and beauty transcend that of Solomon’s (Matthew 6:28‑29). The espoused virgin seems now to sense the fact that like unto Jehovah of old, who was fed by way of the willing sacrifices of His people upon His altar (See Leviticus 21:17‑21, Psalm 50:14, Hebrews 13:15), so too, her beloved was ‘feeding’ upon the loving consecrations and dedications of the pure in heart. The ‘sweet fragrance’ of these ‘lilies’ is to her beloved, as was the ‘sweet savor’ of the burnt‑offerings and peace‑offerings to Jehovah of old! He gathers the lilies in chapter 6. He delights to gather the saints (who are called lilies) together, and then He comes down to feed among them. He comes into the companies of His saints, when they are thus gathered, to get something for Himself” (Br. Anton Frey, Notes on the Song of Solomon, page 31).

Song of Solomon 4:5 — “Thy two breasts are like two fawns, twins of a gazelle, which feed among the lilies.”

The suggestion that the roes “feed among the lilies” is a most beautiful one. The roes are enriched in life and health by what they feed upon; and this shows in their beauty and grace, as well as in the fleetness of foot.

The roe or gazelle is the smallest animal of the antelope kind; it is only about two feet in height, and not more than half the size of the fallow‑deer. Its eyes are remarkably soft and expressive. It is noted for its swiftness in 1 Chronicles 12:8, speaking of men who were “as swift as the roes upon the mountains.” In 2 Samuel 2:18, “Asahel was as light of foot as a wild roe.” In the Song of Solomon 2:9, “The voice of my beloved! behold he cometh leaping upon the mountains, skipping upon the hills: my beloved is like a roe or a young hart.”

Whatever goodness and cheer can flow out of the fully consecrated child of God into the lives of others, is but the outgrowth, the result, of what one in Christ feeds upon “among the lilies,” among the consecrated saints of God, in their gatherings, when and wherever these fellowship in the Lord. And, of course, this is what shows, for not only are her “breasts” beautiful and graceful, but they are full of wholesome “nourishment” for others. We cannot help but here think of an expression used by the Apostle Paul when writing to the beloved at Thessalonica:

“I was like a mother that lovingly nurses her children” (1 Thessalonians 2:7, Way’s Translation).

“The ‘two breasts’ speak of affections that are balanced. They set forth symbolically the tenderness and sensitiveness of spiritual affections. Grace governing the heart, would secure this; the one who loves God would love his brother also; and there would be no partialities as to the truth, no attaching ourselves to one aspect of the truth in such a way as to lose interest in the whole circle of truth” (Br. Anton Frey, Notes on the Song of Solomon, page 41).

The fleetness of foot, and the sensitivity to anything unwholesome or harmful, reflects the disposition in the character of the espoused virgin. In order to love, and to do good unto others, regardless as to who or what they may be (Galatians 6:10), she must not allow herself to remain for any length of time in an atmosphere that might cause the flow of her loving kindness toward any to be stopped, or even retarded. To this end, all professing to be saints of God should guard themselves against “bitterness, and wrath, and anger, and clamor, and evil speaking” so as to remain “kind to one another, tenderhearted, forgiving one another” (Ephesians 4:31,32). The prayer that should ever remain on the lips of the espoused virgin should be:

“I want a principle within
Of jealous godly fear;
A sensitivity of sin,
A pain to feel it near.
“Quick as the apple of an eye,
O God, my conscience make:
Awake my soul, when sin is nigh,
And keep my soul awake.”

Roes are timid creatures, sensitive to any disturbance and ready to flee from it on swift foot. The Lord wishes us to cultivate and exhibit affections that are delicately sensitive, that are quickly alarmed by the approach of anything that is of the world or the flesh or the devil. This holy sensitiveness can only be preserved as it is nourished upon appropriate food. The garbage of the world is fatal to it. The fawns “feed among the lilies.” This is where He feeds His flock (Song of Solomon 2:16, 6:3). If the spouse is herself a “lily among the thorns,” her affections must feed in conditions that correspond with her true character. How refined the purity of such a feeding‑place! A place where one is surrounded by a beauty and glory that has been directly conferred by God. Where all is in contrast to the thorns around, and is marked by harmlessness, simplicity, and irreproachableness. (See Philippians 2:12‑15.) In such conditions spiritual affections can be suitably nourished. They are conditions which do not pertain to the world nor to nature; they belong to a sphere where all is the product of grace [God’s loving kindness; unmerited/undeserved favor] (Br. Anton Frey, Notes on the Song of Solomon, page 41).

“Still blushing profusely under the barrage of the sweet things He has been saying to her, she fain would change the subject. She, therefore, interrupts Him, to tell Him that it will not be too long to wait ere she shall be His forever — to have and to hold! “Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense” (Br. Anton Frey, Notes on the Song of Solomon, page 41).

“It is still night, and the time of His rejection, but we are not children of the night. As children of the day we ardently long for it to come, but there can be no day until He appears who alone can usher it in. Then we shall have done with the night and shadows. Until then, the bride will seek those things which are above, and set her affections on things above, not on things on earth. She wants to be above this world“ (Br. Anton Frey, Notes on the Song of Solomon, page 41).

Meaning of “Rose of Sharon”

From an Old Testament place name, “Sharon” in Hebrew means “plain,” referring to the fertile plain near the coast of Israel.

Here are two maps of the Plain of Sharon in Israel. The area is fertile and is near the Golan Heights, which belongs to Israel since 1967. (Some think it contains high oil reserves —more oil here, than in all of Saudi Arabia. If so, perhaps this will be a factor inducing Gog’s attack on Israel in the future.)

Flowers growing in such a low‑lying terrain aptly reflect the “beauty” and the “fragrance” of Him, who, though once in the form of God, emptied himself, taking the form of a servant, made in the likeness of man. “Being found in fashion as a man, [he] humbled himself, and became obedient unto death, even the [humiliating] death of the cross” (Philippians 2:6‑8).

“Our Lord Jesus, ‘the beginning of the creation of God,’ was willing in harmony with the Father’s plan to humble himself, to take a lower nature and to do a work which would imply not only a great deal of humiliation, but also a great deal of pain and suffering. The Apostle points out how the ‘Only Begotten’ proved his willingness and humility by complying with this arrangement; and that after he became a man he continued of the same humble spirit, willing to carry out the divine plan to the very letter, by dying as man’s ransom‑price; and not only so — when it pleased the Father to require that the death should be a most ignominious one in every respect, perhaps beyond the requirements of the ransom merely, he did not draw back, but said: ‘Thy will not mine be done,’ and stooped even to the ignominious ‘death of the cross’ ” (R2228:2).

What kind of flower was the “rose of Sharon” and the “lily of the valleys”?

The “rose of Sharon” is a name that has been applied to several different species of flowering plants that are valued in different parts of the world. The identity of the plant referred to in the Bible is unclear and is disputed among biblical scholars. Wikipedia says that it does not refer to actual roses, although one of the species it refers to in modern usage is a member of Rosaceae.

The Hebrew phrase was translated by the KJV editors as “rose of Sharon.” However, the Septuagint and the Vulgate render it simply as “the flower of the field.”The Hebrew word occurs three times in the scriptures (here in the Song of Solomon, Isaiah 65:10,Isaiah 35:1). The last one reads “the desert shall rejoice and bloom as the rose.” Here, the word rendered “rose” in the KJV is rendered “lily” (Septuagint, Vulgate and Wycliffe), “jonquil” (Jerusalem Bible), and “crocus” (RSV). Varying scholars have suggested that the biblical “rose of Sharon” may be one of the following plants:

(1) A crocus — “a kind of crocus growing as a lily among the brambles” (“Sharon,” Harper’s Bible Dictionary) or a crocus that grows in the coastal plain of Sharon (New Oxford Annotated Bible). Gesenius has no doubt that the plant denoted is the Colchicum autumnale (Smith’s Dictionary of the Bible).

(2) A tulip — “a bright red tulip‑like flower… today prolific in the hills of Sharon” (“Rose”, Harper’s Bible Dictionary).

(3) Tulipa agenensis — the Sharon tulip, a species of tulip suggested by a few botanists.

(4) A lily, Lilium candidum, more commonly known as the Madonna lily, a species of lily suggested by some botanists, thought likely to refer to the “lily of the valleys” mentioned in the second part of Song of Solomon 2:1.

(5) (Polyanthus) Narcissus — “Rose,” Cyclopaedia of Biblical, Theological and Ecclesiastical Literature.

Etymologists have tentatively linked the biblical חבצלת to the words בצל beṣel, meaning “bulb,” and חמץ ḥāmaṣ, which is understood as meaning either “pungent” or “splendid” (The Analytical Hebrew and Chaldee Lexicon).

From Smith’s Dictionary: “It appears to us more probable that the narcissus is intended than the crocus. The narcissus and the lily (Lilium candidum) would be in blossom together in the early spring, while the Colchicum is an autumn plant.”

(6) Marshmallows — “W.M. Thomson, in The Land and the Book suggests that what is really referred to by the rose of Sharon is the marsh‑mallow” (Br. Anton Frey, Notes on the Song of Solomon).

“The Lilies of the Field” (Luke 12:27, 28)

(7) Anthemis palestina — Better known as the common daisy, dots the fields of Palestine after the rains. Dr. Ha‑Reubeni (Professor of Biblical Botany, at the Hebrew University in Jerusalem) points out (Nature Magazine, December 1934) that it is “beautiful at all hours of the day, even when old and drying. When it has dried up, it is gathered with the dried grass and cast into the furnace.” He adds “the daisy has a crown, which gives special aptitude to the comparison with Solomon, the crowned King.”

(8) Anemone — According to F. A. Shuttleworth (in “The Song of Songs A short series of devotional meditations – No. 1,” The Herald of Christ’s Kingdom Magazine, April 1958) in the Eastern world, the lily of the valleys is that flower known in the West as the anemone with its rich petals of red and purple. Here is an image of these (below).

What do all these flowers have in common?

All these flowers have things in common: simplicity, in natural beauty that reflects God’s perfect love (1 John 4:18); sweet fragrance (2 Corinthians 2:14 , 15), that reflects the sweetness of cheerful, willing, patiently enduring sacrifice to bring glory to God by accepting and doing the Heavenly Father’s will; joy, which is infectious, as it brings joy to all who look at their beauty of colour. Their head is either bowed low, reminding us of humble reverence in seeking to know and do the Heavenly Father’s will through Christian servitude in the School of Christ, or held high, reflecting saints who hold high our “head,” Christ Jesus. May God be praised, honored, and glorified in all that is done to please Him through Christ (Matthew 5:16).

References

Br. Charles Taze Russell, Reprints (R) of the Original Watch Tower and Herald of Christ’s Presence. These Reprints can be read online at The Harvest Truth Data Base (Version 9) website here: www.htdb.one

Br. Anton Frey, “Notes on the Song of Solomon.” These study notes are from the “BIBLE STUDY LIBRARY” CD which can be purchased from The Herald of Christ’s Kingdom Bookstore at the following link: https://herald-magazine.com/bookstore-2/

Br. Frank Shallieu, “Notes on the Song of Solomon.” These study notes are also from the “BIBLE STUDY LIBRARY” CD. (Same link as above.)

F. A. Shuttleworth, Scot., “The Song of Songs A short series of devotional meditations – No. 1,” The Herald of Christ’s Kingdom, April 1958. Here is the direct link: http://www.heraldmag.org/archives/1958_4.htm#_Toc36391359

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Great Gain(s)

1-timothy-6-6-poem-great-gains

A test of patient cheerful endurance
In faith currently still remains,
For the last feet members of the Church,
That will prove great gains.

These do experience ridicule
And rejection both from those near and far,
As the Gospel message they proclaim,
Even on their guitar.

Having no fleshly interests,
Just a desire to heed God’s will,
Their consciences are in tune with God’s voice,
As in their Father’s presence they remain still.

As they adhere to the Divine Words of Jehovah,
Leaning on Jesus as their rock,
They watch and pray and help others understand Divine Scriptures,
Like shepherds of a flock.

With heart and minds that desire
To know what is best,
What is purest and most righteous,
To be perfect like Christ—this is their quest.

Sacrificing every earthly and fleshly interest
Is a pleasure to do,
For it means a share in the sin offering through grace,
A privilege for only but a few.

When soon all 144,000 Bride members
Are beyond the Vail,
They shall begin their roles as the heavenly judges and kings—
WHY? Because they did not fail!

These win the prize of the High Calling,
Which was the longing of their hearts.
What mattered to these dear Ones most,
Was to please God, and of Him and His dear Son Jesus, to boast!

When Armageddon comes,
The faithful few will have been taken from earth;
They will have completed their race
Having proven their worth.

Belonging to Jesus—
They shall forever with him remain,
Bringing greatest pleasure to the Heavenly Father—
Like the Lamb of God that had once been slain.

So dear brethren in Christ Jesus
who are our crown and joy:

Let’s continue to put away behind us,
What would cloud the narrow way ahead,
Not even for a split second look back at the wrong,
Only disciplining the mind to keep focused on what Jesus has said.

Feasting on God’s Words in the Bible
Every moment we can in this life that remains,
God promises to reward justly,
For all good done, with great gains.

romans-2-6-7-c

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What Does It Mean To Be Baptized Into Christ?

matt-16-25

What types of baptism are practiced in the Churches?

There is more than one type of baptism practiced in the Christian world. There is:

Sprinkling or Pouring on the Head
Infant Baptism
Submersion under water.

Sprinkling or pouring water on the head

There are no Scriptures in the Bible that describe baptism as the sprinkling or pouring of water on the head.

The first instances in the Bible where individuals were baptized was accomplished by John the Baptist.

Did John the Baptist sprinkle water or submerse the person under water?

“Now John also was baptizing in Aenon near Salim, because there was much water there. And they came and were baptized” (John 3:23, NKJ).

“And He [Jesus] went away again beyond the Jordan to the place where John was baptizing at first” (John 10:40, NKJ).

If all John was doing was sprinkling water to baptize, he did not need to worry about being near the “much water” of the Jordan River. Clearly, John was doing more than just sprinkling those he baptized.

Infant Baptism

Is infant baptism scriptural?

Nowhere in the Bible do we find infant baptism mentioned. Although at times the Scriptures do mention the baptism of households, they never specifically mention children or infants.

For example, in Acts 8, Philip preached to the people of Samaria.

“But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized” (Acts 8:12, NKJ).

Notice, there is no mention of Philip baptizing infants in Samaria; just men and women.

In Mark 16:16, Jesus said, “He who believes and is baptized will be saved.”

It would not be possible for a newborn infant to understand who Christ is, let alone believe in him.

Remember the question Jesus asked James and John in Mark 10:38,

“Are you able to be baptized with the baptism I am baptized with?”

A newborn infant would not be capable of answering Jesus’ question, let alone responsibly making such a commitment.

Submersion (Dunking) into Water

Now we do find examples in the New Testament of adult baptism and in every case we believe the baptism was a submersion into water. For example:

“When He [John] had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him” (Matthew 3:16).

” (38) So he [Philip] commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him. (39) Now when they came up out of the water, the Spirit of the LORD caught Philip away, so that the eunuch saw him no more; and he went on his way rejoicing” (Acts 8:38-39).

The only way Jesus and the Ethiopian eunuch could have “come up” out of the water is if they have been submersed under it.

Greek Definition Of Baptism:

In support of this conclusion that baptism is submersion, let us looks at some definitions.

STRONGS: 907 baptizo (bap-tid’-zo); to immerse, submerge; to make overwhelmed (i.e. fully wet).

VINES: baptism, baptist, baptize.

A. Nouns.

1. baptisma (908), “baptism,” consisting of the processes of immersion, submersion and emergence (from bapto, “to dip”).

B. Verb.

baptizo (907), “to baptize,” primarily a frequentative form of bapto, “to dip,” was used among the Greeks to signify the dyeing of a garment, or the drawing of water by dipping a vessel into another.

So this word has the meaning of complete submersion under water. Certainly when dying, the garment must be totally submerged in the dye.

There is a variation of this word.

2. baptismos (909), as distinct from baptisma (the ordinance), is used of the “ceremonial washing of articles,” in some texts; once in a general sense.

This word is only found four times in the New Testament and refers to ceremonial washings.

John’s Baptism & Its Purpose

Let us talk about John’s (the Baptist’s) baptism. John’s work was not for the Gentiles. His work of baptism was intended to reveal Jesus to the Israelites only, but John did not baptize believers into Christ. That would come later, after Pentecost. His work was not for the Gentiles.

In John 1:29-31 we read, “(29) The next day John saw Jesus coming toward him, and said, ‘Behold! The Lamb of God who takes away the sin of the world! (30) This is He of whom I said, After me comes a Man who is preferred before me, for He was before me. (31) I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.‘”

So John the Baptist was baptizing in order to reveal Jesus to Israel only, not yet to the Gentiles.

Bearing fruit was an evidence of those who had sincerely baptized. As John the Baptist said, “Therefore bear fruits worthy of repentance” (Matthew 3:8, NKJ).

John’s baptism required a personal confession of sins. “And all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins” (Mark 1:5, NKJ).

Repentance and typical cleansing restored repentant Jews back to the condition of harmony with God as enjoyed under the Law Covenant and through the tabernacle arrangement.

“John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins” (Mark 1:4, NKJ).

The Jews had not previously practiced individual baptism. The whole nation was recognized as “baptized into Moses in the sea and in the cloud” (1 Corinthians 10:1-2).

In what sense were the Israelites “baptized into Moses in the sea and in the cloud”?

We answer: When the Israelites passed through the Red Sea they were surrounded by water, and Paul mentions that this is a picture of them being baptized. The cloud is mentioned in Exodus 13:22, “He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.” We think that that was the cloud Paul referred to as over the Israelites — so that in that sense they were surrounded from above by water as well.

The Jews were already children of God and heirs of the covenants and promises, and their washing away of their sins meant their coming near again to God, and into closer touch with all the promises and the blessings thereof (Harvest Gleanings I, 1HG255).

John the Baptist’s baptism, was “for the remission of avoidable sins, gross sins. The godly Jews were not intended, nor expected, to come to John to be baptized. He said, ‘Now come, if you want to get ready for Messiah’s kingdom, and try to keep the law the best you are able and take this water immersion, accepting this as a sign of your putting away sin and starting a new course of life.’ This is all that baptism meant to the Jews. That was not a regular institution. It was a peculiar thing that belonged just to the end of the [Jewish] age, and John tried there to especially prepare a people by this preaching of holiness and putting away of sin for the Messiah; for the testimony is that if they had believed John they would have believed Jesus. If they disbelieved John and disregarded what he said, and were not careful to come back into harmony with God, and become as holy as they were able to do, then they were not in a condition to receive the message God had to give” (What Pastor Russell Said – Question Book, Q34:3).

This typical cleansing available to the Jews is discussed in Leviticus & Hebrews.

“For on that day [of Atonement] the priest shall make atonement for you, to cleanse you, that you may be clean from all your sins before the LORD” (Leviticus 16:30).

“And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins” (Hebrews 10:11).

So John baptized the Jews for repentance and remission of sins similar to the typical cleansing as was accomplished in the tabernacle by the sacrifice of bulls and goats on the Day of Atonement. Every Jew under the Law Covenant was a member of the house of Moses (Hebrews 3:5). As mentioned above, the Jews were baptized unto Moses in the sea and in the cloud (1 Corinthians 10:12). As natural branches of the olive tree the Jews did not need en-grafting into Christ (Romans 11:16-21). John could not baptize Gentiles since they could not by repentance be restored back to a position they had never occupied.

After Pentecost, John’s baptism was replaced by Christian baptism into Christ.

In the book of Acts we have an incident where some of John’s disciples, after hearing the gospel, were baptized again, this time into Christ; after which they received the holy Spirit.

Acts 19:1-6 – “(1)… Paul, having passed through the upper regions, came to Ephesus. And finding some disciples (2) he said to them, ‘Did you receive the holy Spirit when you believed?’ So they said to him, ‘We have not so much as heard whether there is a holy Spirit.’ (3) And he said to them, ‘Into what then were you baptized?’ So they said, ‘Into John’s baptism.’ (4) Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.’ (5) When they heard this, they were baptized in the name of the Lord Jesus. (6) And when Paul had laid hands on them, the holy Spirit came upon them, and they spoke with tongues and prophesied. (7) Now the men were about twelve in all.”

These disciples were baptized twice (John’s & Christ’s). Bro. Charles T. Russell teaches, “The Apostle instructed them more fully, assuring them that John’s baptism was all right in its time and place, but that they should be baptized in the name of Jesus, baptized into Christ” (Harvest Gleanings I, HG732:6).

In Acts 2:41 three thousand people were baptized and among these, there may have also been some that had been baptized by John earlier.

‘Never is it said of any Gentile that he was baptized unto repentance and remission of sins, that he got back into Moses and in accord with the law. On the contrary, the apostle shows that we and all spiritual Israelites coming from among the Gentiles, come into Christ in a different way from that in which the Jews became related to him. I call your attention to the apostle’s argument in Rom. 11:17-24, where he uses an olive-tree as a symbol or picture. He tells us that that olive-tree was primarily the Jewish nation; that its root was the Abrahamic promise; its branches were the individual Jews. It was to those branches that John preached the baptism of repentance. Many of them were defiled, living in sin, and he urged them to repent and be washed, cleansed; that otherwise they would be broken off. And so it was when Messiah was manifest; the prepared ones, Israelites indeed, in whom was no guile, were ready for him, received him and he received them, and they continued to be branches of that olive, tree. But the great mass of the branches, as the apostle goes on to explain, were broken off because they did not receive our Lord, because they were not in the right condition of heart, not “Israelites indeed, without guile” (Harvest Gleanings I, HG).

Christian Baptism and Its Meaning

Christian baptism has many elements that are similar to John’s baptism and some elements that are different. As with the Jews baptized by John’s baptism, Christians are to confess and repent from their sins.

“And many who had believed came confessing and telling their deeds” (Acts 19:18).

“(46) Then he said to them, ‘Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, (47) and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem'” (Luke 24:46-47).

“Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit'” (Acts 2:38).

Br. Charles Russell teaches, “This baptism was for Jews only, who had already been baptized into Moses in the sea and the cloud. Sins thus figuratively washed away did not include original sin, but merely minor transgressions against the Mosaic law.” (Reprints of the Original Watchtower 4308:5, 6th Volume of Studies in the Scriptures p.428, Harvest Gleanings I, 600:1,2)

John the Baptist could only provide typical remission. The Christian receives a real remission of sins through actual justification by Jesus’ blood.

John’s baptism pointed the Jews to Christ, but the Christian is to actually believe in Christ and accept Him as their Savior. Let’s see how this is shown in the Scriptures.

“(36) Now as they went down the road, they came to some water. And the eunuch said, ‘See, here is water. What hinders me from being baptized?’ (37) Then Philip said, ‘If you believe with all your heart, you may.’ And he answered and said, ‘I believe that Jesus Christ is the Son of God’” (Acts 8:36-37).

“Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized” (Acts 18:8).

So faith in Jesus Christ is a requirement for the Christian baptism.

Baptism Into Christ – Not Into An Organization

Although those baptized into John’s baptism were to bear fruit, the Christian’s death to sin, walking in newness of life and drinking of the cup is a far deeper action. Christian baptism is more than the pursuit of righteousness. It is the total death of self will and a total commitment to sacrifice ALL — one’s time, talent and possessions to the Lord, often at the cost of suffering and persecution.

“Yes, and all who desire to live godly in Christ Jesus will suffer persecution” (2 Timothy 3:12).

“(3) Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? (4) Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. (11) Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. (12) Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. (13) And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God” (Romans 6:3-13).

So we see from the 6th chapter of Romans and lowering the candidate into the water represents the death of the Old Man with his sinful ways and the raising up of the candidate shows our walk in newness of life as New Creatures in Christ Jesus. Notice how Romans 6:3 teaches that we are baptized into Christ’s death.

No scripture talks about being baptized into Jehovah’s organization. Also see how the following text show we are actually baptized into Christ.

“For all of you who were baptized into Christ have clothed yourselves with Christ” (Galatians 3:27, NASV).

“Peter said to them, ‘Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit'” (Acts 2:38, NASV).

Ultimate Purpose of Baptism

What is the ultimate purpose of Christian baptism? Certainly to lay down our lives in the Lord’s service is purpose enough, but the Bible shows a purpose even beyond that.

Just as going to medical school is of no benefit to humanity unless the student becomes a practicing doctor, so it is with the Christian.

Context:

“And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, ‘In you all the nations shall be blessed'” (Galatians 3:8, NKJ).

“In your seed all the nations of the earth shall be blessed, because you have obeyed My voice” (Genesis 22:18).

“(27) For as many of you as were baptized into Christ have PUT ON Christ… (29) And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:27,29).

Those who are baptized are Abraham’s seed through whom God’s purpose is to bless all the families of the earth. This is the ultimate purpose of baptism.

The same point is expressed in 1 Corinthians 15:29.

“Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead?”

This passage says that we are baptized “for the dead,” not “into death.” The ultimate purpose of baptism is to bless all the families of the earth.

Many translations agree with this wording, “baptized for the dead.” The translators do not believe this. They would rather not translate this text. Peter puts it this way:

“receiving the end of your faith—the salvation of your souls” (1 Peter 1:9, NKJ).

The word “your” is in italics. The thought is that the outcome of our faith, THE ULTIMATE PURPOSE, will be the salvation of mankind.

Does water baptism cancel sins?

The traditional view among Catholic and many Protestant denominations is that baptism is necessary for salvation, forgiveness and the cancellation of sins. Not only do they believe it necessary, but some feel it must be performed in a prescribed fashion in order to secure salvation. Some of their supposed proof texts are:

“Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit’ ” (Acts 2:38).

“He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:16).

“And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16).

“There is also an antitype which now saves us — baptism” (1 Peter 3:21).

These texts are telling us that those who are baptized will be saved and receive a remission or washing away, of sins. So are the Catholics and many Protestants correct in believing that the act of baptism is necessary for salvation?

No. Where these Christians are wrong is that it is NOT “water baptism” that saves us. Rather, the true baptism saves us, that is, consecration and the resultant justification by Christ’s blood. Water baptism cannot save. It is merely a symbol of the true baptism and the resultant justification that can save us.

Baptism is the outward sign of an invisible grace from our Heavenly Father through Jesus Christ.

“Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God” (Romans 5:9, ESV).

We are saved by Jesus’ act of justification, not by our symbolic act of water baptism.

Water Baptism Is Symbolic

Many Scriptures establish that water baptism itself is merely a symbol and that it does not have intrinsic atoning qualities.

Luke 12:50 – “But I have a baptism to be baptized with, and how distressed I am till it is accomplished!”

Jesus had already received water baptism by John, so in this case the word “baptism” must be symbolic of more than the literal water baptism. This is also borne out in Mark 10:38-39 (see also Matthew 20:22-23):

“(38) Jesus said to them, ‘You do not know what you ask. Can you drink the cup that I drink, and be baptized with the baptism that I am baptized with?’ (39) They said to Him, ‘We are able.’ So Jesus said to them, ‘You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized.'”

More evidence of the symbolic nature of water baptism is found in Colossians 2:11-12 (ESV):

“(11)In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, (12) having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.“

Notice here that both circumcision & water baptism are symbolic of putting away sin. Obviously “circumcision” here is not literal. The Christian is not literally required to be circumcised as were the Jews under the Law. This is the symbolic circumcision of the heart. So, just like circumcision is symbolic, likewise, water baptism here is also symbolic.

Next is another symbolic usage of baptism, although a much different one.

“(11) I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. (12) His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire” (Matthew 3:11-12, ESV).

The baptism by “fire” is symbolic of the judgment and destruction upon the nation of Israel as stated in verse 12, “He will burn up the chaff with unquenchable fire.”

Just as the baptism by fire is symbolic, so is water baptism.

We are not saved by the symbol “water baptism,” but by the reality of it, the meaning of which we will get to shortly.

Born of Water – Spirit Begettal

Many believe John 3:5 teaches that unless you are baptized in water you cannot enter the kingdom of heaven. It says, “Jesus answered, ‘Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.'”

The word “baptism” is no where to be found in this context. “Water“ here is symbolic of the Word of Truth. Without the Bible we would not have the necessary knowledge to grow in Christ and enter God’s Kingdom.

Our growth in Christ through his Word (the Holy Scriptures) is illustrated by the Greek word genno, that is Strongs #1080. Vines defines it as:

BEGET, BEAR (OF BEGETTING), BORN

gennao —“to beget,” in the passive voice, “to be born,” is chiefly used of men “begetting” children; more rarely of women “begetting” children (Vine’s Expository Dictionary of Biblical Words, 1985).

So in John 3:5 we are “begotten of water.” This means that we are spiritually begotten by Truth.

Br. Charles Russell writes “We see that symbolical water represents truth, and that our begetting of the holy Spirit is said to be also a begetting ‘through the Word of truth’” (James 1:18). (Reprints of the Original Watchtower: R.4124:6, R.3600:6, R.2422:1.)

In support of this we will quote four scriptures which relate begettal to the Word of God.

“Of his own will begat He us with the word of truth, that we should be a kind of firstfruits of his creatures” (James 1:18, KJV).

“For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel” (1 Corinthians 4:15, NKJ).

“…having been born again, not of corruptible seed but incorruptible, through the word of GOD which lives and abides forever” (1 Peter 1:23).

“…that He might sanctify and cleanse her with the washing of water by the word” (Ephesians 5:26).

So we see that John 3:5 does not teach that unless you are baptized in water you cannot enter the kingdom of heaven. It actually teaches that we are begotten as New Creatures in Christ by the Truth of God’s word. It is the guidance from God’s Word that develops the embryo New Creature in Christian growth, preparing us for our ultimate Spiritual birth, after the first resurrection.

Saved By Belief, Grace & Justification, Not Saved By Baptism

There are many more Scriptures that talk about us as being saved, but it’s not by water baptism, it is by belief in Jesus Christ and the resultant grace of God and justification to life.

“And it shall come to pass that whoever calls on the name of the Lord shall be saved” (Acts 2:21).

“Whoever calls on the name of the Lord shall be saved” (Romans 10:13).

“(30) And he [the jailer] brought them [Paul & Silas] out and said, ‘Sirs, what must I do to be saved?’ (31) So they said, ‘Believe on the Lord Jesus Christ, and you will be saved, you and your household'” (Acts 16:30-31).

“…that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved” (Romans 10:9).

“Much more then, having now been justified by his blood, we shall be saved from wrath through him” (Romans 5:9).

“If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire” (1 Corinthians 3:15).

“(1) Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand, (2) by which also you are saved, if you hold fast that word which I preached to you– unless you believed in vain” (1 Corinthians 15:1-2).

“Even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved.)” (Ephesians 2:5).

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God” (Ephesians 2:8).

The Jerusalem Counsel never addressed the issue of baptism when presenting minimum requirements expected of the Gentile brothers.

“(28) For it seemed good to the holy Spirit, and to us, to lay upon you no greater burden than these necessary things: (29) that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell” (Acts 15:28-29).

Where is water baptism on this list? If it were necessary for salvation, certainly the Apostles would have required it of the Gentile brethren.

“And certain men came down from Judea and taught the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved'” (Acts 15:1).

Some Christians today take the same approach with baptism as these Jews took of circumcision, that it is a requirement for salvation.

Saved By Baptism?

In 1 Peter we find scriptures used by many Christians to again attempt to prove that water baptism is necessary for salvation.

“(19) by whom also He [Jesus] went and preached to the spirits in prison, (20) who formerly were disobedient, when once the Divine long suffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. (21) There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ” (1 Peter 3:19-22).

Does this passage prove we are saved by literal water baptism? The simple answer here is that Peter is not talking about literal water baptism. In verse 21, He describes “baptism” as “a good conscience toward God.” That word “conscience” is also used in the prior chapter.

“For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully” (1 Peter 2:19, KJV).

So the word “conscience” connected with the word “baptism” refers to suffering for righteousness sake. Hence, the word “baptism” is talking about living our consecration. Our consecration results in justification by the ransom to life. That is what saves us.

It is interesting to note from verse 21 that we are not saved by the “removal of the filth of the flesh,” that is, we are not saved simply by John’s baptism, the repentance from sin. But we must go beyond that to consecration INTO Christ’s death and this involves cheerful in the spirit, willing patient endurance and sacrifice of self-will and self-interest.

“I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20).

Baptized In Who’s Name?

In whose name is the Christian baptized? Many quote the great commission of Matthew 28:19 to prove we are baptized into the Trinity, not into Jesus Christ alone.

“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the holy Spirit” (Matthew 28:19).

If we accept the translation as is, it does not prove that we are baptized into the Trinity, but merely the desperation of those who strive in vain to find support for this false doctrine, in Scripture. This passage does not state that these three are one person, nor anything of the kind.

In conflict with this, six other Scriptures refer baptism in the name of Jesus, not baptism in the name of the Father, Son and Holy Spirit of Matthew 28:19.

Let us look at these Scriptures that contradict Matthew 28:29. Notice that in none of these texts was anyone baptized in the name of the Father, Son and holy Spirit.

“Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit'” (Acts 2:38).

“But when they believed Philip as he preached the things concerning the kingdom of GOD and the name of Jesus Christ, both men and women were baptized” (Acts 8:12).

“For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus” (Acts 8:16).

“And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days” (Acts 10:48).

“When they heard this, they were baptized in the name of the Lord Jesus” (Acts 19:5).

“Or do you not know that as many of us as were baptized into Christ Jesus were baptized into HIS DEATH ?” (Romans 6:3).

*******

How else are we “baptized into Christ’s death?”

We need to surrender our wills to God, as Jesus did. He said, “Lo I come…to do thy will, O God. I delight to do thy will, O my God; thy law is written in my heart” (Psalm 40:7, 8; Hebrews 10:7).

We dedicate or consecrate our all to follow and obey the Lord with our minds, hearts, and our whole beings. This is a total dedication of service to do God’s will. When consecrated, we walk “in newness of life,” having a new, different direction or purpose. We pattern our lives after our dear Redeemer.

A few days before his crucifixion, Jesus stated, “But I have a baptism to undergo, and how distressed I am until it is accomplished!” (Luke 12:50) This shows that in Jesus’ baptism, water was a symbol of his real baptism in death. It was about to be accomplished at Calvary. Like Christ, we who dedicate our lives to the Lord make ourselves “dead” to the world’s pursuits. Instead, we pursue heavenly things, studying the scriptures to find out what God’s will is for us. Our desire is to prove faithful unto death and be resurrected with Christ in a divine and immortal body (Philippians 3:10, 11; Romans 2:7, Revelation 2:10).

Water baptism is a witness to others of what has taken place in our hearts with the Lord and our commitment to Him, as well as symbolizing that life of baptism. The individual places himself in the arms of another, and being fully immersed in the water, is dependent on that person to help him up. He comes out of the water into “newness of life.” This is the new life to which he has committed himself until he dies. Hence, we believe water baptism is necessary, not for salvation, but for a witness of that life of commitment.

SO WHAT NOW?

Are you interested to GIVE UP your life rights on earth to inherit what eye has not seen nor ear heard … to inherit a life with Jesus and those who have now given up the pride of life and disclaim all rights to themselves, to their soul, to their body, to their time, to their health, to their reputation, to their talents or to anything that they own?

If you confess to be the property of Jesus Christ your Redeemer, then:

DEDICATE YOURSELF

to belong entirely to Jesus now,

to serve, love and trust him as your life and salvation until your life’s end and show this through baptism.

“Present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1).

God is now selecting men and women of faith for special honors during the Millennium. Namely, to reign with Christ in heaven as spiritual rulers of the world, to lead the world to righteousness, godliness, and truth and raise all the dead of past Ages. Satan’s demons now lead the world into sin and ignorance. Then, Christ and his saints will lead the world into obedience and understanding (Revelation 20:1-6).

High Standards

When we understand the high honor to which the saints are called, we better appreciate the high standards that are expected of them.

(1) Godly conduct
(2) Character Development
(3) Study of the Truth
(4) Service and Sacrifice.

Consecration

We enter the race for the “prize of the High Calling of God in Christ Jesus” (Philippians 3:14) by consecrating our life to GOD.

This we do in personal prayer to God, committing our life and service and interests to God hereafter.

If this step is taken, then it is proper to symbolize that decision with water baptism, as a testimony to others.

^“(11) The saying is trustworthy, for: If we have died with him, we will also live with him; (12) if we endure, we will also reign with him; if we deny him, he also will deny us” (2 Timothy 2:11-12, ESV).

If you have not considered the matter of consecration, take time to do so.

Read our Lord’s words about this decision, thoughtfully, in Luke 14:27‑35.
Remember the blessings promised, and the conditions for them:

“by patient continuance in well doing seek for glory, honor, and immortality” (Romans 2:7).

Remember the privilege of being with Christ, in heaven, to bless “all the families of the earth” during the Millennium. God wishes us to respond favorably. “This is the will of God, even your sanctification” (1 Thessalonians 4:3).

So dear brethren, let us pursue our consecration with determination and great zeal, so that we may please our Father and be prepared for our future mission.

Click here to watch a baptism service video

References and Acknowledgement:

Br. Peter Karavas & our brethren in Christ at http://www.friendsofjehovahswitnesses.com/

Br. Charles Taze Russell: What Pastor Russell Said – Question Book, Q34:3; Harvest Gleanings I; Reprints of the Original Watch Tower and Herald of Christ’s Presence, Studies in the Scriptures – Volume 6.

Vine’s Expository Dictionary of Biblical Words, 1985.

STRONG’S Concordance.

This post’s URL:
https://biblestudentsdaily.com/2016/07/09/what-does-it-mean-to-be-baptized-into-christ/

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How Can we Handle Our Sufferings in Christ, in a Jesus Way?

Romans-5-3-5-_-suffering - with addres.jpg

Let us begin with a zap of JOY … that Jesus kind of joy that a child of God can feel from the words of Hebrews 12:11, which provide great reassurance that any painful experience allowed by God (which may include the pain endured from the sufferings in Christ), will actually NOT HARM the New Creature in Christ begotten within us, but rather, it will work out something wonderfully beneficial to the Old Mind (i.e. it will destroy it even more) and to the New Mind it will actually be a stepping stone to maturity and growth in Christ.

So here are the apostle Paul’s edifying words to us from Hebrew 12:11:

^“For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it.”

How positively encouraging!

Do we suffer for preaching about Christ’s Gospel?

Are we ridiculed at work for speaking up for the Truth?

Perhaps we have lost our job because of it?

Do we fear standing up for Jesus?

Do we fear being ridiculed by what others think of our interpretation of Bible Scriptures, hence we remain the quiet ones to keep in a comfort zone?

Are we embarrassed to be seen by all as Christ’s representatives?

Are we laughed at and labelled as “crazy” or “brainwashed” or “unbalanced” when we speak of the Gospel of Christ?

Or perhaps we are labelled by names from our past failures which we later recognized, grew from and changed our course of behaviour?

Do we fear being passionate about the Truth because of feeling we won’t cope when told we are going overboard or that we spend too much time on studying the Bible?

Do we too, not experience attacks from the Adversary?

Do we not all experience the works of ignorance. Because of our imperfections of the flesh, we are not able to perfectly understand nor perfectly be understood.

Would you all not agree, that if we could read the hearts of each other, much unkind judgment would be prevented.

Since we cannot read the heart, it is good to err on the side of love between our brethren and pray (even more perhaps than use words) about the details which only the Heavenly Father perfectly understand and will never distort.

God is the perfect judge as we are not perfect yet in the full sense of the word “perfect;” only “reckoned” as righteous through Christ’s robe of imputed righteousness (Romans 4:22, 23).

Often the scripture is quoted “you will recognize them by their fruit” (Matthew 7:16), but have you experienced a situation where we in all sincerity of heart, give a testimony about the Gospel of Christ, yet it would seem that one, perhaps in an ecclesia meeting cannot see the fruits of God’s character in us and we are told to stop speaking?

If we prayerfully and patiently endure with a sincere purity of heart intention, in seeking for righteous communication and to share the joys of the gospel, then GOD OPENS A DOOR OF BLESSINGS TOO NUMEROUS TO COUNT, (even if the flesh does experience sufferings for righteousness sake) from which the new mind in Christ rejoices in, thanking the Heavenly Father for each test of our faith, obedience and loyalty to Him.

In Hebrews 5:7-10 we read,

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

Let us not think that the comments of others are to intentionally harm us.

It is good to remember that WE HAVE ALL SINNED (Romans 3:23) and to remove first the plank in our own eyes before we try to remove it in our brothers.

“If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8).

“Surely there is not a righteous man on earth who does good and never sins” (Ecclesiastes 7:20).

If we feel wronged by our brother’s words, let us not retaliate with words of defense, but after taking it to our Heavenly Father in prayer, silently watch our Heavenly Father work things out PERFECTLY, praying for their victory and ours, in Christ—since we each have professed to belong ONLY to Christ, and wish ONLY THE BEST towards all our brethren in Christ, knowing that each of our beloved brethren struggle in their own unique ways to more than overcome the flesh, the world, and the adversary.

GOD is our best defender who can read the hearts of all, and allows each experience to work out perfectly what He so desires, in us.

The apostle Paul encourages our thoughts to be on “whatever is TRUE, whatever is HONORABLE, whatever is JUST, whatever is PURE, whatever is LOVELY, whatever is COMMENDABLE, on that which is EXCELLENT and on anything WORTHY OF PRAISE” (Philippians 4:8).

The above verse is a wonderfully perfect tool to remember using to clean out our minds from any negative thoughts!

Something about Fault-Finders

Are we fault finders?

In Titus 1:15,16 we are given a description of such.

“Unto the pure all things are pure; but unto them that are defiled and unfaithful is nothing pure; but both their mind and conscience are defiled. They profess to have known God, but by their works they renounce Him, being abominable and disobedient, and to every good work worthless” (Titus 1:15,16).

The “pure” can see the true, pure hearts of God’s sincere “little ones,” in spite of the weaknesses of the fallen flesh. They can see righteousness in the Divine law and arrangement. While “the defiled” may identify with the cause of God, but whose doctrines and manner of life are in conflict with the gospel because they are fault-finders and unbelieving — “and unfaithful” (Diaglott).

Can we ever fall into a fault-finder category and be labelled as unfaithful too?

We sure can, IF our consciences become perverted, where we end up being unable to see anything or anybody in a proper light. This leads to losing the spirit of love which thinketh no evil!

In Reprint 5746 of “The Original Watchtower and Herald of Christ’s Presence,” Brother Charles Taze Russell describes these fault-finders in the following words:

“They could find fault with everything–nobody could do anything just right, no doctrines were right. We have all met people of this character—people who see nothing pure, nothing good, anywhere, and who are denouncing others all the time and this is how their consciences become defiled. At first the conscience of such would to some extent reprove them. But gradually, if they yield to this wrong heart attitude, their consciences become corrupt and hardened, so that they do not realize that they are prevaricating, misjudging, do not see how unjust, impure and blind they have become. “They profess to have known God,” says the Apostle—knowing something in an intellectual way about His Plan and Word—”but by their works they deny Him.” Their works are contrary to God’s Word, which instructs that all should seek to do all the good they can, to see all the good they can, and to give generous judgment to others.

The Apostle is not saying here that such have necessarily become immoral and vile in that they have become delvers into all kinds of sin and vice. We are not to read into his words anything that is not there. But he does say that so far as any good work is concerned they will defile it, injure it. Better would it be that they keep away from the Lord’s work entirely. They have allowed the bitter spirit to work in them until everything takes on the color of their own minds. They do not recognize to what an extent they are unjust, unrighteous, in their thoughts, their words, their conduct. They are injurious to every good work.

There are lessons of warning here for all of us, lest we should be led astray by the spirit of the Wicked One and become mere fault-finders, accusers of the brethren—not giving our time, our hands, our feet, our tongues, to doing good, to blessing and UPBUILDING the brethren, but rather to tearing down. In proportion as any one does this, he is worthless, yea, worse than worthless, to the Lord and to His Cause!”

The above words by Pastor Charles Russell are truly a GREAT WAKE UP CALL to every true Christian. They are humbling thoughts and truths to apply to each of us as we ALL fall into the trap at one time or another with thoughts that should rather be positive towards all our brethren in Christ, but which the flesh often prefers to ignore.

Here is also a lovely verse about our beloved Elders in Christ :-

“Let the elders who rule well be considered worthy of double honor, especially those who labour in preaching and teaching” (1 Timothy 5:17).

Here are a list of suggestions in preventing and overcoming the evil surrounding fault-finding:

1. Thank our Heavenly Father for the experience as it is the “fiery trials” that test our loyalty to God best and develop AGAPE love most. (See text for “Songs in the Night,” March 12th.)

2. Focus on the Christ-like qualities we see in our brethren, just like we would wish others to focus on the Christ-likeness they see in us (Philippians 2:3; 4:8).

3. Listen. Jesus also remained silent when Pilate questioned him (Matthew 26:63).

4. Continually ask God for His help (Psalm 121).

5. Wait for God. Trust in God to deliver and bring justice (Exodus 14:14; 2 Chronicles 20:17).

6. If God inspires the conscience to do so, reply using gentle, kind words (Isaiah 30:21).

“Speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people” (Titus 3:2).

A beneficial reply to criticism:

“Thank you Sister/ Brother. Please pray for me.”

This statement shows not only our appreciation for our fellow brethren in Christ communicating their best interests for our highest spiritual welfare, it also reflects our faith in God’s power through prayer as well our joy and gratefulness in the sacrificial offerings of our fellow yoke-bearers in Christ, keeping them also in our fervent prayer (1 Peter 3:17).

7. Let us ask ourselves what would bring our Heavenly Father grandest JOY? What words and what actions would best represent our Head–the Captain of our Salvation? (Hebrews 12:2).

8. Saturate our mind with spiritually edifying and positive Scriptures, which are filled with the precious promises of God so that we continuously seek the highest welfare of our co-laborers in the Vineyard of our Master and Head, our Lord Jesus. Some wonderfully beneficial Holy Scriptures to meditate upon, include:

“Love your neighbour as yourself” (Mark 12:31).
“Think of others as better than yourself” (Philippians 2:3).
“Let no one seek his own good, but the good of his neighbor” (1 Corinthians 10:24).
“Pray for those who persecute you” (Matthew 5:44).

9. Consider our Brethren in Christ as are “our joy”, “our crown” and “our hope” as did the apostle Paul (1 Thessalonians 2:19).

10. Realize our own shortcomings (Matthew 7:1-5), and copy the forgiveness that our Lord, Jesus Christ had towards all (Ephesians 4:32).

We “ALL fall short of the glory of God” (Romans 3:23).

May we rest in the assurance that if we do our very best to keep a pure conscience before God and seek to only do what is righteous and pure and loving and just, GOD will deliver us in due time.

It is far better to boast about one’s own weaknesses (2 Corinthians 11:30) and make the strengths in our brethren shine out gloriously if in their presence.

With kind and gentle words, prayers, patience and even at times silence towards those who may attack us for Truth sake, let our confidence be in our trust in the LORD’s strength which HE DOES gives us, and let us defend the Truth where it warrants this, just like Christ Jesus did.

May we not let our hearts turn bitter or cold.

“A soft [gentle] answer turns away wrath, but a harsh word stirs up anger” (Proverbs 15:1).

The fallen angels know if they cannot harm us by using those in the world, they surely will try to plant discord amongst our closest within the Church. Our prayers for each other is so important.

Having agape love towards all our brethren in Christ is necessary to be of the body of Christ. Our Lord Jesus is the best example of this, laying down his life as a ransom for ALL; being crucified by the ignorant actions of his very own (John 1:11).

We all need encouragement from each other.

“Therefore encourage one another and build one another up, just as you are doing” (1 Thessalonians 5:11).

By asking God to daily show us His will, we may be lead to glorious faith-building and faith strengthening experiences. Here are some examples of how we may edify each other:

Share Scriptures from the Word of God with those in your own home;
Send an email or card sharing some of the precious promises of God in it from Scripture;
Volunteer your time in the gospel witnessing work;
Write a poem and share it at the next Testimony Meeting in your ecclesia to edify those present;
Go to the local supermarket and hand out some tracts or booklets sharing the Good News about the Kingdom and God’s divine plan for mankind;
Be a Daniel. Dare to stand alone. Dare to start a project and finish it which would be spiritually edifying those who have a listening ear to the Word of God.

All for Jesus! The time is short!

The more tests that are overcome now, the grander the shine! To become the shiniest diamonds in character then the tests of character development in Christ are to be passed in often unfavourable conditions for the flesh. The members of the high calling are in training to be kings and priests who belong to their head—Christ Jesus, and they will help the world of mankind up the highway of holiness so each lesson learned now and each experience that is overcome now, is a lesson that will be most beneficial for the future.

May our presence have a most pleasantly refreshing, calm, soothing effect on all in Christ who would be in our midst so that Jesus’ presence may be what is felt by all.

Suffering – Learning from our Savior

Since Christ suffered for us (1 Peter 2:18-25), the saints are also exhorted to suffer and accept trials with the same spirit as did Jesus. Our Lord, who committed no sin, was in all respects perfectly holy. He was entirely innocent and suffered without having committed any crime. As Jesus suffered unjustly, his body members should regard it as being no strange thing when they too undergo similar sufferings and persecutions.

The scriptures tell us that there was no guile, deceit, hypocrisy or insincerity found in Jesus’ mouth, for he was in all respects what he professed to be. Though he was condemned as an impostor, that charge was wholly untrue. Jesus was reviled and spoken of as a deceiver, charged with being in league with Beelzebub, “the prince of devils,” and accused as a blasphemer against God (Luke 11:15). Although he was falsely accused by his malefactors, Jesus did not revile those who reproached him.

Jesus seldom used harsh language and showed no anger. He calmly stood and bore it all, for he came to endure all kinds of sufferings in order that he might set an example for us and make an atonement for our sins. Such should be our course as well when faced with similar attacks.

The words in 1 Peter 2:25, “Ye were as sheep going astray,” alludes us to the words in Isaiah 53:6, “All we like sheep have gone astray; we have turned everyone to his own way; and the LORD hath laid on him the iniquity of us all.” This thought in a broader sense expresses the condition of the human race before God recovers them through the plan of salvation. A flock wandering without a shepherd or guide is in a pathetic condition, and so was it for the prospective body of Christ before being sought out and brought into the true fold by accepting the value of the shed blood of the Good Shepherd.
In 1 Peter 4:12-17, the apostle warned his readers about the coming of a more intense period of persecution, stressing the importance of patience and mental readiness.

Peter intimates that the Church should not regard it as being strange or unusual for the people of God to suffer as did Christ, because later they will be glorified together with him in God’s coming kingdom. He also admonishes the Church not to become perturbed concerning matters unrelated to Christ, but to rejoice in their afflictions, knowing they will be counted as a blessing.

The people of God should always place their lives completely in God’s hand, believing that because God is their Creator, He will be their preserver.