Prayer of The Consecrated – Hymns of Dawn No. 16

Prayer of the Consecrated – Hymns of Dawn No. 16

Here is a recording of Hymn No. 16 from the “Hymns of Dawn” to aid God’s people in singing and making melody in their hearts unto God.

“(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).

Lyrics

1.
As with gladness men of old
Did the guiding star behold;
As with joy they hailed its light,
Leading onward, beaming bright;
So, most gracious Lord, may we
Evermore be led to thee.

2.
As with joyful steps they sped
Till they found his cradle bed,
There to bend the knee before
Him whom Heav’n and earth adore;
So may we, with willing feet
Ever seek the mercy seat.

3.
As they offered gifts most rare
To that precious child there;
So may we with holy joy,
Pure and free from sin’s alloy,
All our costliest treasures bring,
Christ, to thee, our glorious King.

4.
Holy Saviour, ev’ry day
Keep us in the narrow way;
And, when earthly things are past,
Bring our ransomed souls at last
Where they need no star to guide,
Where no clouds thy glory hide.

The History Of This Hymn

Author — W. Chatterton Dix (William Chatterton), 1837-1898.

Composer — Adapted from Conrad Kocher (1786-1872); arranged by William Henry Monk (1823-1889) in 1861.

Bible Scriptures Associated With This Hymn

Psalm 49:15 (KJV) — “But God will ransom my soul from the power of Sheol, for he will receive me. Selah.”

Psalm 105:4 (KJV) — “Seek the LORD and his strength; seek his presence continually!”

Matthew 2:11 (ESV) — “And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.”

Hebrews 4:16 (NAS) — “Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.“

James 4:8 — “Draw near to God and He will draw near to you…”

Matthew 7:13, 14 (NAS) — “(13) Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. (14) For the gate is small and the way is narrow that leads to life, and there are few who find it.”

*******

THE NARROW WAY TO LIFE

(The above words are based on content from Study 11, Volume 1, (p. 207-218) “Studies In the Scriptures” by Br. Charles Taze Russell)

Our Master tells us that it is because of the narrowness of this way that the many prefer to remain on the broad road to destruction (Matthew 7:14).

Before considering this way and its dangers and difficulties, let us notice the end to which it leads—life—which may be enjoyed on various planes of being, but here our Lord uses it in reference to that highest form of life, pertaining to the divine nature—immortality—the prize for which he invited us to run.

The Divine Being, Jehovah, is the great fountain of all life, from which all these springs are supplied. All living things result from and depend on Him for life. The creature is in no sense a part or an offspring of the Creator’s essence or nature, but he is God’s handiwork infused with life.

Only in the divine nature is life independent, unlimited, exhaustless, ever continuous and neither produced nor controlled by circumstances.

Immortal signifies death-proof, consequently disease and pain-proof; it may be used as a synonym for divinity. From the divine, immortal fountain proceed all life and blessing, every good and perfect gift, as from the sun the earth receives her light and vigor.

The sun is the great fountain of light to the earth, illuminating all things, producing many varieties of color and shades of light, according to the nature of the object upon which it shines. The same sunlight shining upon a diamond, upon a brick, and upon various kinds of glass, produces strikingly different effects. The light is the same, but the objects upon which it shines differ in their capacity to receive and to transmit it.

The polished diamond is so adapted to the light that it appears as though it possessed it within itself, and were itself a miniature sun. So with man, one of the masterpieces of God’s creation, made only “a little lower than the angels.” He was so grandly formed as to be able to receive and retain life by the use of the means which God supplied, and never grow dim. Yet as the diamond can reflect no light except when shone upon by the sun, so man can possess and enjoy life only as the supply of life is continued. Man has not inherent life: he is no more a fountain of life than a diamond is a fountain of light. One of the strongest evidences that we have not an exhaustless supply of life in ourselves, or, in other words, that we are not immortal, is that since sin entered, death has passed upon all our race.

God had arranged that man in Eden should have access to life-sustaining trees, and the paradise in which he was placed was abundantly supplied with numbers of “every [kind of] tree” good for food or for adornment (Gen. 2:9,16,17). Among the trees of life good for food was one forbidden. While for a time forbidden to eat of the tree of knowledge, he was permitted to eat freely of trees which sustained life perfectly; and he was separated from them only after transgression, that thereby the death-penalty might go into effect (Gen. 3:22).

Thus the glory and beauty of humanity are seen to be dependent on the continued supply of life, just as the beauty of the diamond is dependent on the continued supply of sunlight. When sin deprived humanity of the right to life, and the supply was withheld, immediately the jewel began to lose its brilliancy and beauty, and finally it is deprived of its last vestige in the tomb. His beauty consumes away like a moth (Psa. 39:11, Job 14:10, 21). “For there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest” (Eccl. 9:10). But since a ransom has been found, since the death penalty has been provided by the Redeemer, the jewel is to have its beauty restored, and is again to reflect perfectly the Creator’s image when the Sun of Righteousness shall arise with healing in his wings (Mal. 4:2). It is because of the sin-offering, the sacrifice of Christ, that “All that are in their graves shall come forth.” There shall be a restitution of all things; first an opportunity or offer of restitution to all, and ultimately the attainment of human perfection by all who will obey the Redeemer.

This, however, is not the reward to which Jesus refers as the end of the narrow way. The reward promised to those who walk the narrow way is the “divine nature”—life inherent, life in that superlative degree which only the divine nature can possess—immortality.

What a hope!

Dare we aspire to such a height of glory? Surely not without positive and explicit invitation could any rightfully thus aspire.

From 1 Tim. 6:14-16 we learn that the immortal or divine nature was originally the possession of divinity only. We read: “He [Jesus] in his time [the Millennial age] will show who is the blessed and only potentate—the King of kings and Lord of lords, who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen nor can see.” All other beings, angels, men, beasts, birds, fish, etc., are but vessels holding each its measure of life, and all differing in character, capacity, and quality according to the organism which it has pleased the Creator to provide for each.

Jehovah, who alone possessed immortality originally, has highly exalted his Son, our Lord Jesus, to the same divine, immortal nature; hence he is now the express image of the Father’s person (Heb. 1:3). So we read, “As the Father hath LIFE IN HIMSELF [God’s definition of “immortality”—life in himself—not drawn from other sources, nor dependent on circumstances, but independent, inherent life], so hath he given to the Son to have LIFE IN HIMSELF” (John 5:26).

Since the resurrection of the Lord Jesus, then, two beings are immortal; and, amazing grace! the same offer is made to the Bride of the Lamb, the “little flock” of overcomers, being selected during the Gospel age… who so run as to obtain the prize; who follow closely in the Master’s footsteps; who, like him, walk the narrow way of sacrifice, even unto death. These, when born from the dead in the resurrection, will have the divine nature and form.

This class is not to be raised from the tomb as human beings; for we are assured by the Apostle that, though sown in the tomb natural bodies, they will be raised spiritual bodies. These all shall be “changed,” and even as they once bore the image of the earthly, human nature, they shall bear the image of the heavenly. But “it doth not yet appear what we shall be”—what a spiritual body is; but “we know that when he shall appear, we shall be like him,” and share in “the glory to be revealed” (1 John 3:2, Col. 1:27, 2 Cor. 4:17, John 17:22 , 1 Pet. 5:10, 2 Thess. 2:14).

Not only is this high calling to a change of nature confined exclusively to the Gospel age, but it is the only offer of this age. All others are still on the broad road—these only have as yet escaped the condemnation that is on the world. This, the only way of life now open, because of its difficulty, finds few who care to walk in it. The masses of mankind in their weakness prefer the broad, easy way of self-gratification.

The narrow way, while it ends in life, in immortality, might be called a way of death, since its prize is gained through the sacrifice of the human nature even unto death. It is the narrow way of death to life. Being reckoned free from the Adamic guilt and the death penalty, the consecrated voluntarily surrender or sacrifice those human rights, reckoned theirs, which in due time they, with the world in general, would have actually received. As “the man Christ Jesus” laid down or sacrificed his life for the world, so these become joint-sacrificers with him. Not that his sacrifice was insufficient and that others were needed; but while his is all-sufficient, these are permitted to serve and to suffer with him in order to become his bride and joint-heir. So, then, while the world is under condemnation to death, and is dying with Adam, this “little flock,” through the process of faith reckonings and sacrifice, are said to die with Christ… in order to become partakers of the divine nature and glories with him; for we believe that if we be dead with him, we shall also live with him. If we suffer with him, we shall also be glorified together (Rom. 8:17, 2 Tim. 2:11,12).

In the beginning of the Millennial age, those who now walk the narrow way will have gained the great prize for which they ran, immortality; and being thus clothed with the divine nature and power, they will be prepared for the great work of restoring and blessing the world during that age.

With the end of the Gospel age, the narrow way to immortality will close, because the select “little flock” that it was designed to test and prove will have been completed.

“Now is the accepted [Greek, dektos, acceptable or receivable] time”—the time in which sacrificers, coming in the merit of Jesus and becoming dead with him, are acceptable to God—a sacrifice of sweet odor. Death, as the Adamic penalty, will not be permitted forever; it will be abolished during the Millennial age; as a sacrifice it will be acceptable and rewarded only during the Gospel age.

It is only as “new creatures” that the saints of this age are on the way to life; and only as human beings are we consecrated to destruction, as sacrifices. If, as human creatures, we be dead with Christ, as new, spiritual beings, we shall live with him (Rom. 6:8). The mind of God in us, the transformed mind, is the germ of the new nature.

The new life would be easily choked; and Paul assures us that when begotten of the spirit through the truth, if we live after the flesh, we shall die (lose our life), but if we, through the spirit, do mortify (put to death) the deeds of the body (the disposition of the human nature), we (as new creatures) shall live; for the sons of God are those led by the spirit of God (Rom. 8:13,14).

This is a thought of utmost importance to all the consecrated; for if we have covenanted with God to sacrifice the human nature, and if that sacrifice was accepted by him, it is useless to attempt to take it back. The human is reckoned of God as dead now, and must actually die, never again to be restored. All that can be gained, then, by turning back to live after the flesh, is a little human gratification at the expense of the new spiritual nature.

There are, however, many consecrated ones desirous of the prize, and who have been begotten of the spirit, who are partially overcome by the allurements of the world, the desires of the flesh, or the arts of the devil. They partially lose sight of the prize set before us, and try to walk upon a middle road—to keep the favor of God and the favor of the world, forgetting that “the friendship of the world is enmity with God” (James 4:4), and that the instructions to those running the race for the prize are:

Love not the world, and,

seek not honor one of another,

but that honor which cometh from God only

(1 John 2:15; John 5:44).

These, who love the present world, but who have not wholly forsaken the Lord and despised their covenant, receive a scourging and purifying by the fire of affliction. As the Apostle expresses it, they are delivered over to Satan for the destruction of the flesh, that the spirit (the newly begotten nature) may be saved in the day of the Lord Jesus (1 Cor. 5:5). And if rightly exercised by the discipline, they will finally be received into the spiritual condition. They will have everlasting, spirit life as angels have it, but will lose the prize of immortality. They will serve God in his temple, and stand before the throne, having palms in their hands (Rev. 7:9-17); but though that will be glorious, it will not be so glorious as the position of the “little flock” of overcomers, who will be kings and priests unto God, seated with Jesus in the throne as his bride and joint-heir, and with him crowned with immortality.

Ours is a rugged, steep, narrow way, and were it not that strength is furnished for each successive step of the journey, we could never reach the goal.

The difficulties of this way are to act as a separating principle to sanctify and refine a “peculiar people” to be “heirs of God and joint-heirs with Jesus Christ.” In view of these things, let us come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need, while we fight the good fight of faith and lay hold on “the crown of glory”—immortality, the divine nature (2 Tim. 4:8, 1 Peter 5:4).

The Highway of Holiness

While the special hope of the Gospel age is so surpassingly glorious, and the way to it is correspondingly difficult—narrow, hedged in by hardships and dangers at every step—so that few find it, and obtain the great prize at its end, the new order of things in the age to come is to be entirely different. As a different hope is held out, so also a different way leads to it.

The way to immortality has been a way which required the sacrifice [giving up, surrendering] of the otherwise lawful and proper hopes, ambitions and desires—the sacrifice forever of the human nature.

But the way to human perfection, to restitution, the hope of the world, requires only the putting away of sin: not the sacrifice of human rights and privileges, but their proper enjoyment. It will lead to personal purification and restoration to the image of God as enjoyed by Adam before sin entered the world.

The way back to actual human perfection is to be made very plain and easy; so plain that none may mistake the way; so plain that “the wayfaring man, and those unacquainted therewith, shall not go astray” (Isa. 35:8—Leeser); so plain that none will need to teach his neighbor, saying, Know the Lord, for all shall know the Lord from the least unto the greatest (Jer. 31:34). Instead of being a narrow way that few can find, it is termed “a highway,” a public roadway—not a narrow, steep, rugged, difficult, hedged byway, but a way specially prepared for easy travel—specially arranged for the convenience and comfort of the travelers. Verses 8 and 9 show that it is a public road, open to all the redeemed—every man. Every man for whom Christ died, who will recognize and avail himself of the opportunities and blessings purchased by the precious blood, may go up on this Highway of Holiness to the grand goal of perfect restitution to human perfection and everlasting life.

Nor will these be reckoned justified and granted a reckoned standing of holiness and perfection in the sight of God; when started upon this highway of holiness they may go up thereon to actual perfection, as a result of endeavor and obedience, to which all things will be made favorable by their Redeemer, then reigning in power. Each individual will, according to his necessities, be aided by the wise and perfect administration of the new kingdom. This, as will occur to some, is the legitimate result of the ransom.

Since our Lord, the man Christ Jesus, gave himself a ransom for all, and desires all to come to a knowledge of the truth, and thereby to actual perfection, why does he not at once make a good and broad highway for all?

Why does he not remove the obstructions, the stumbling-stones, the pitfalls and snares?

Why not help the sinner back to full harmony with God, instead of making the way narrow, rugged, thorny, hard to find, and still harder to walk in?

A failure rightly to divide the Word of truth, and to see that the present narrow way leads to the special prize, and is for the trial and selection of a little flock of joint-heirs, the body of Christ, which, when selected and exalted with their Head, shall bless all nations, has led some to very confused ideas on the subject.

Failing to see God’s plan, many try to preach a highway of holiness, an easy way to life, in the present age, when no such way exists, and they confuse and compromise the matter to fit the facts and the Scriptures with their mistaken theories.

On the highway soon to be opened, only sinful things will be prohibited, while those who travel the narrow way [now] must [page 217]:

DENY themselves;
SACRIFICE many things not sinful;
War continually against besetting sins.

This is a pathway of SACRIFICE, as that of the coming age is to be a highway of righteousness.

Of that highway it is significantly stated in symbolic language that “No lion shall be there, nor any ravenous beast shall go up thereon; it shall not be found there” (Isa. 35:9). How many frightful lions are now in the way of those who would be glad to forsake sinful ways, and to pursue righteousness! There is the lion of a degenerate public sentiment, which deters many from venturing to obey the dictates of conscience in matters of everyday life—dress, home, and business arrangements, etc. The lion of temptation to strong drink hinders thousands who would be glad to see it removed. “Nor shall any ravenous beast go up thereon.” No giant corporations, organized to advance selfish, individual interests at the expense of the general good, will be tolerated. “They shall not hurt nor destroy in all my holy mountain” (kingdom) saith the Lord (Isa. 11:9).

Though there will be difficulties to labor against in overcoming propensities to evil, etc., yet, in comparison with the narrow way of this age, that will be an easy way. The stones (stumbling-stones) shall all be gathered out, and the standard of truth shall be lifted up for the people (Isa. 62:10). Ignorance and superstition will be things of the past, and righteousness will receive its due reward, while to evil will be meted out its just deserts (Mal. 3:15,18). By wholesome chastisements, fitting encouragements and plain instructions, as returned prodigals, mankind will be trained and disciplined up to the grand [page 218] perfection from which father Adam fell. Thus “the ransomed of the Lord shall return [from destruction, by the grand highway of holiness]… with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away” (Isa. 35:10).

Hence, the present “Narrow Way,” opened up by the merit of the same precious blood, is a special way leading to a special prize, and is made specially

narrow
and
difficult

as a test and discipline

for those now being selected to be made partakers of the divine nature and joint-heirs with our Lord Jesus in the Kingdom of glory soon to be revealed for the blessing of all. Such as have this hope—who see this prize—may count all other hopes as but loss and dross in comparison (Phil. 3:8-15).

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
Hymnary.org.

Suggested Further Reading

1 THESSALONIANS 5:16-18 – Prayer – The “Oxygen” for the New Creature in Christ.
https://biblestudentsdaily.com/2017/11/04/1-thessalonians-516-18-prayer-the-oxygen-for-the-new-creature-in-christ/

ACTS 23:6 – HOPE & RESURRECTION. PART A. What Is Jesus All About?
https://biblestudentsdaily.com/2016/11/03/acts-236-hope-resurrection-part-a-what-is-jesus-all-about/

ACTS 23:6 – HOPE & RESURRECTION. PART B. Will Mankind Resurrect With the Same Mind?
https://biblestudentsdaily.com/2016/11/05/acts-236-hope-resurrection-part-b-will-mankind-resurrect-with-the-same-mind/

ACTS 23:6 – HOPE & RESURRECTION. PART C. The Order of the Resurrection Process. https://biblestudentsdaily.com/2016/11/11/acts-236-hope-resurrection-part-c-the-order-of-the-resurrection-process/

ACTS 3:19-21 – The Restitution of All Things
https://biblestudentsdaily.com/2017/08/02/acts-319-21-the-restitution-of-all-things/

Epoch Periods In God’s Plan
https://biblestudentsdaily.com/2017/08/16/epoch-periods-in-gods-plan/

The Resurrection of the Dead. Faithbuilders Fellowship, Nov. – Dec. 2008 (Journal Section). http://www.2043ad.com/journal/2008/06_nd_08.pdf

Life After Death. Dawn Bible Students Association.
http://www.dawnbible.com/booklets/life.htm

What Does the Word “hell” really mean?
https://biblestudentsdaily.com/2017/05/18/what-does-the-word-hell-really-mean/

The Truth About Hell booklet, the Dawn Bible Association.

When A Man Dies booklet, the Dawn Bible Association.

What Everyone Should Know About Being Saved booklet, the Chicago Bible Students.

What Say the Scriptures About Hell, The Herald of Christ’s Kingdom Magazine.

The URL of this post:
https://biblestudentsdaily.com/2018/04/10/prayer-of-the-consecrated-hymns-of-dawn-no-16/

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All People That On Earth Do Dwell – Hymns of Dawn No. 11

All People That On Earth Do Dwell – Hymns of Dawn No.11

Bible Scriptures Associated With This Hymn

Psalm 100 (ESV):

His Steadfast Love Endures Forever – A Psalm for giving thanks.

“(1) Make a joyful noise to the Lord, all the earth!

(2) Serve the Lord with gladness! Come into his presence with singing!

(3) Know that the Lord, he is God! It is he who made us, and we are his; we are his people, and the sheep of his pasture.

(4) Enter his gates with thanksgiving, and his courts with praise! Give thanks to him; bless his name!

(5) For the Lord is good; his steadfast love endures forever, and his faithfulness to all generations.”

Lyric

1.
All people that on earth do dwell;
Sing to the Lord with cheerful voice;
Him serve with fear, His praise forth tell,
Come ye before Him and rejoice.

2.
The Lord ye know is God indeed;
Without our aid He did us make;
We are His flock, He doth us feed,
And for His sheep He doth us take.

3.
O! enter then His gates with praise,
Approach with joy His courts unto:
Praise, laud, and bless His name always;
For it is seemly so to do.

4.
For why? The Lord our God is good,
His mercy is forever sure;
His truth at all times firmly stood,
And shall from age to age endure.

The following is excerpted from an article from the Reprints of the Original Watch Tower and Herald of Christ’s Presence (R3053-3054).

ISRAEL’S TYPICAL TABERNACLE

“Enter into his gates with thanksgiving, and into his courts with praise.” — Psalm 100:4 .

Only the one priestly family, consisting at first of the five persons, Aaron and his four sons, were permitted to enter the Tabernacle proper, whose curtains … were kept down … [that others] might not seek to look in when the officiating priests lifted the curtain and passed under it, a divine law was promulgated forbidding them to look, and prescribing a penalty of death for disobedience. — Numbers 4:19,20.

All of this has a deep significance in connection with the proper understanding of the meaning of these types. As the Court represented the condition of justification through faith in the sacrifice for sins in the atonement accomplished by the high-priest, so its brazen altar represented primarily the perfection of the man Christ Jesus, upon which his offering was accepted of God, as our sin-atonement, sanctifying in turn any offering of others that might be presented upon it. Likewise the laver taught in type a cleansing of the flesh, and a putting away, so far as possible, of all filthiness of the flesh and spirit on the part of those in the justified condition as preparatory to their entering the Tabernacle itself. As only the priests were permitted to enter the Tabernacle, or even to see its glories and beauties, the teaching is that as the Court represents one condition, the “Holy” represents another, and the “Most Holy” still another condition. As the priests, before being consecrated to the priestly office, must be Levites, so those who would be of the Royal Priesthood must previously have been justified believers, otherwise they would not be acceptable as members of the Royal Priesthood. Their entrance as priests into the Holy symbolizes their change of nature — from justified human nature to that of “new creatures,” begotten of the spirit. The Holy represents the state or condition of these new creatures in this present life, while still in the flesh, and only reckonedly new creatures, while the Most Holy represents their future state or condition, in which they will be perfected as new creatures by participation in the first resurrection — beyond the “Vail.”

Our Forerunner, the “High Priest of our profession,” or order, passed through the Court condition as the perfect man, presenting himself in consecration when thirty years of age; and then passed from the Court condition into the Holy, the sanctified or new creature condition, when begotten of the holy spirit. The three and a half years of our Lord’s ministry are represented in the Holy of the Tabernacle; and as the first veil represented his consecration to death, so the second veil represented his actual death, beyond which he arose in the perfect spiritual condition — the Most Holy. In all this he was the Forerunner of those who will constitute the Royal Priesthood, his house, the members of his “Body.” We by nature are sinners, and hence must enter the Court condition of justification through faith in our Lord’s sacrifice; we must be cleansed from the defilements of the flesh, so far as possible, through the word spoken unto us, represented in the washing at the Laver; and then we must make our consecration full and complete, represented by the veil at the door, if we would enter thus into the Holy, enjoy the privileges typically represented in the light of the Golden Candlestick and the Shewbread and the Incense Altar, which signify the light, the truth, and the spiritual privileges, praises, prayers and communion which we have with the Lord as members of the body of Christ, this side the second veil. And for all who shall finish their course faithfully and joyfully, there remains beyond the second veil of actual death a glorious share in our Lord’s resurrection to perfect spiritual conditions, to be partakers of the divine nature and to behold his glory in the first resurrection.

The natural man, even though justified … cannot see into, cannot discern, cannot appreciate, cannot enjoy, the privileges of the consecrated. He can hear through the priests some description of the glorious things beyond, but he cannot fully comprehend them or see their beauty — except by becoming a priest — by consecration, by self-sacrifice to the Lord. …

Although many others of the ministers of the nominal church, as well as of the laity, have reached the position of justification through faith in the Lord’s redemptive work, and although some of them have washed at the brazen laver, purifying their lives through the Word of truth, yet comparatively few have gone on to take the step of full consecration necessary to their becoming members of the Royal Priesthood — necessary to their having the right to enter into the Holy, to discern the glorious truths represented therein, “the deep things of God,” which can be seen only in the light coming from the Golden Candlestick, symbolizing the enlightenment of the holy spirit. But if the word “ministers” be used in the Scriptural sense, as signifying servants — persons devoted to the service of God, consecrated to do His will even unto death, then the term “minister” will be applicable, not only to those of this class who do public preaching, but to those of this class also who with different talents are serving the Lord and laying down their lives for the brethren in other ways public and private.

Human systems, misnamed churches of Christ, have raised false standards on the subjects of the priesthood, and have separated God’s people contrary to his arrangement, into “clergy” and “laity.” Very shortly now the Lord will show how different is the divine standard of measurement; for surely then will be demonstrated what our Lord and the apostles explicitly declared, that “not many wise men after the flesh, not many mighty, not many noble, are called” and accepted into his priesthood; but chiefly “the poor of this world, rich in faith, to be heirs of the Kingdom.” — 1 Corinthians 1:26, James 2:5.

Amongst the Lord’s priests will be found some very lightly esteemed amongst men, some who have been mechanics or farmers or laborers or housekeepers, but whose hearts were fully devoted to the Lord, and whose ministry consisted in doing with their might whatsoever their hands found to do, as unto the Lord — doing good unto all men as they had opportunity, especially to the household of faith — laying down their lives for the brethren. When the lists shall be proclaimed doubtless the names of many highly esteemed amongst men, the names of many great and noble and wise and learned, honored of men and expected to be honored of the Lord, may be found wanting; because, in their love for the approval of men they sought not exclusively the honor which cometh from God only — because either of their failure in not exercising the proper faith in the ransom, or because of their failure to exercise the proper consecration — devotion of their lives to the Lord’s service.

It is to this priestly class that the Golden Text is applicable. Their thankfulness to the Lord for his mercies and blessings leads them to count not their lives dear unto themselves, but to lay down their lives willingly in his service. Their hearts are filled with praise, because, having made consecration of themselves, and having entered thus the courts of the Lord to be seated with Christ in heavenly conditions, the heavenly light and food supplied them enables them to rejoice exceedingly even in tribulation, even in matters which otherwise, according to the flesh, without the strength and enlightenment of the truth, would discourage them and cause them fear. Because they have entered into this fellowship with the Lord in his sufferings, with his spirit of appreciation, therefore they may be joyful even in the house of their pilgrimage — and when the pilgrimage of the present life is ended, and as new creatures they shall pass beyond the vail, there shall be fulness of joy for them as they enter into the joys of their Lord in the full and complete sense — made like him, seeing him as he is, and sharing his glory.

The History Of This Hymn

Tune/Music – (OLD HUNDREDTH): by Louis Bourgeois, Genevan Psalter, 1551.

Author – William Kethe (d.1594) — st. 1-4, 1561.

A 5th verse was added by Thomas Ken in 1674 which is not included in the Bible Student’s Hymns of Dawn hymnal due to its reference to the trinity in the words “praise Father, Son and Holy Ghost” – which is not a Bible Truth, as Jehovah God the Almighty Father is ONE, Jesus is Jehovah God’s firstborn Son, and the holy spirit is the invisible power and influence of God — which each begotten child of God is blessed by God’s grace and mercy to develop within themselves through studying the Scriptures, prayer and effort —putting theory into practice in each waking and conscious moment of each waking and conscious moment of while here on earth so that the “fruits of the Spirit” can be manifested in those who earnestly seek to belong to the body of Christ and inherit immortality and incorruptibility and Divine nature in the first resurrection.

The “fruits of the Spirit” are listed in Galatians 5:22-23:

“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.”

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

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

hymnary.org

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1 CORINTHIANS 15:45 – How Long Until the Millennial Reign of the “Last Adam”?

1 Corinthians 15-45 -3.jpg

“Thus it is written, ‘The first man Adam became a living being’; the last Adam became a life‑giving spirit” (1 Corinthians 15:45).

Of the two natures, human nature and spirit nature, Br. Charles T. Russell wrote in R1259:5: “As surely as there are natural, human or earthly bodies, so surely also there is such a thing as a heavenly or spirit body.”

Adam was the first human man and all the peoples of the earth are descended from Adam, no matter how different in color, stature, intelligence, etc. they may now be (R2344:6). Adam generated no children until first Eve had been taken from his side (R4556:2). The first Adam is the sample of what an earthly body will attain to in the resurrection. (R1855:2, R3564:3).

The Apostle Paul in this statement from 1 Corinthians 15:45 does not contrast Adam and Jesus, but speaks of the “first Adam” and the “last Adam.” Christ is very unlike Adam. Jesus was obedient. However, Adam and Eve in some respects foreshadowed Christ and the Church in the sense that Christ will be the Great Life‑giver, or Father of mankind, while the Church (Hebrews 12:23, 2 Timothy 2:10) will be the mother or caretaker of the regenerated hosts (R5141:5, 777:1).

Jesus as the “Last Adam”

Jesus, as a “last Adam,” presently lifts us from condemnation and restores us to the fellowship of God through redemption. The saints have been regenerated by our Lord from heaven, but rather than grow to human perfection, they sacrifice their justified bodies in the service of Christ for a higher calling, the “High calling of God in Christ Jesus” (Philippians 3:14). These, if faithful to their calling, will become, symbolically, a spiritual “bride” for Christ (Revelation 21:2). Then Christ and the Church will together restore and uplift the world, and bring them back to perfection during the Millennium. In this way Christ will be a “second Adam” or life giver to the world, and the Church will be a second “Eve” to nurture and assist them.

Adam was made a living soul since he was given a natural body, which is earthly. The “last Adam,” or life‑giving being, is Jesus, who from his resurrection forward is a glorious spirit being of highest magnitude.

“Who being the brightness of [his] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Hebrews 1:3, KJV).

Eve was drawn from Adam when his side was opened up after he passed into a deep sleep. She was formed from a rib of Adam, “bone of my bones” (Genesis 2:23). Jesus also was caused to pass into a deep sleep, the sleep of death, and then his side was opened up by the spear of the soldier at the cross (John 19:34). From this came blood and water, which represents redemption and the water of the Spirit, by which the Church class is developed.

The Church class are “bone” of Jesus’ bones, in the sense that bones represent one’s hopes for the future. We share the same hopes for glory in the service of God, as our Lord Jesus had. Of Jesus it was said that “A bone of him shall not be broken” (John 19:36). That means that despite the tortuous trials and treatment suffered by Jesus, not one of his prospects for the future was in the least damaged. Those same prospects are sure for his bride also, “bone” of his bones.

The Bride of Christ shall be made Christ’s joint‑heir and help mate in the Kingdom who’s role will be to nourish and instruct all the willing and obedient back into harmony with God during the Millennial age (R4556:2, R5967).

“The plan of God proposes that the second Adam shall in relation to Adam take his place as the life‑giver to a race who shall possess the earth and enjoy it… as Father to our race does our Lord correspond to Adam—as the second Adam” (R4556:2). He is called the second Adam, in that he takes the place of the first Adam—undertakes to be the Father and life‑giver to Adam and every member of his race” (Expanded Biblical Comments). Upon condition of their obedience to him, they may then obtain everlasting life.

Our Redeemer presently enlivens us, in the respect that our old nature has been lifted from condemnation. This allows us to present ourselves in devotion and service to God, in order that we may grow a new life, a spiritual life, a heavenly life, to be secured in the first resurrection. Of that life God is Father, our “Heavenly Father.” “In accepting Christ as Redeemer, the believing one is reckoned no longer as a dying son of the dead Adam, but as a living son of the ‘last Adam,’ having a new life in Christ” (R1438:1). Our renewed standing is then laid down in sacrifice to God for the prospect of a heavenly life above. Our higher prospect is mentioned in Ephesians 2:6, NIV, “God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus.”

How Long from the Creation of Adam to the Millennial Reign of the “Last Adam”?

The period in question, judging by the Hebrew Scriptures, was on the order of 4000 years. As we are now on the order of 2000 years further, brethren of our fellowship recognize that it is now timely for the blessed Kingdom of God to become established on Earth. For there is a long standing view, held even by Jewish Sages in pre‑Christian times, that God intended a millennium of blessing for the world following six millenniums of sin and death.

The Holy Scriptures refer to a “day” with God as a thousand years:

“A thousand years in your sight are but as yesterday [one day] when it is past, or as a watch in the night” (Psalm 90:4).

“With the Lord one day is as a thousand years, and a thousand years as one day” (2 Peter 3:8).

By this measure, the six days of labor in the Jewish economy represent 6000 years of sin and death, and the sabbath of rest represents the 1000 year Millennium of restoration (Revelation 20:1‑6).

Ezekiel 46:1 (ESV) expresses this concept symbolically. “Thus says the Lord GOD: The gate of the inner court that faces east shall be shut on the six working days, but on the Sabbath day [the 7th day, which represents the Millennial Age of Revelation 20:4‑6] it shall be opened, and on the day of the new moon [when a new covenant will be inaugurated with Israel] it shall be opened.”

With this hope in mind, Christians throughout history have endeavoured to estimate when the close of 6000 years may come.

A Historical Perspective

In the days of William Miller and the early Adventist Movement, they supposed 6000 years were drawing to a close in the mid 1800s. In fact, William Miller concluded that Christ would return in 1843, assuming that 6000 years would end then. When Christ did not return as expected, some brethren gave up their faith but others simply recognized that they needed to keep looking. Br. Nelson Barbour was among those. He came to believe that Jesus would return in 1873. Therefore, he assumed that 6000 years would end about that time. He went looking, and found in EB Elliott’s work, “Horae Apocalypticae,” written in the early 1800s, a version of Bible chronology suggested there that shows how 6000 years might conclude somewhere near the year 1872.

Br. Barbour was a younger associate of Br. Miller, so he followed Br. Miller’s assumption that 6000 years would approximately mark the return of Christ. As far as we know, Br. Barbour did not consider another option—namely that 6000 years would take us to the completion of the Church, rather than simply to the return of Christ.

Br. Russell met Br. Barbour in Philadelphia in 1876, and accepted the prophetic package, as it seemed reasonable. At the time they anticipated that the Church would be complete in 1878, after that they supposed it would be in 1881, and subsequently the expectation was reset to 1914. But concerns persisted. It seemed that a seventh “day” had commenced, and yet the “thousand years” of Revelation 20:4,6, was deferred. How could this be explained?

Some of the dear brethren seem unaware of the perplexity expressed on this issue by Pastor Russell himself. However, his words are clear and to the point about the uncertainty. It thus surprises us that even some who honor and revere his service bypass the important and specific points he advised brethren of, respecting this. However, the issue did not escape the attention of brethren in Pastor Russell’s own day. Thus, near the end of the year 1900, the following specific question was submitted to Pastor Russell.

“I understand from Revelation 20:4-6 that Christ will reign one thousand years, and from verses 2 and 7 that Satan will be bound during that period. If Christ began to reign in 1878, and Satan will not be bound until 1915, the two periods do not seem to synchronize; and … both extend beyond the seventh-thousand year period which … began in the Autumn of 1872. … Can you assist me?” (R2739)

Pastor Russell’s answer is very different from what some appear to suppose it should have been.

Some today appear to suppose that the right answer would have been, “The reign, the binding of Satan, and the 1000 years all began in 1874.”

But not a word of this in Pastor Russell’s actual reply.

Instead, he refers to the “obscurity” of the issue as “an open question” that, at the time, was “not now ‘meat in due season for the household of faith.’ ” However, Pastor Russell did affirm the following part of the answer.

“The Scripture declaration respecting the saints, the ‘overcomers’ is, ‘They lived and reigned a thousand years.’ The reign of the saints cannot be properly said [R2740: page 368] to begin before all the ‘jewels’ have been gathered, nor before ‘the times of the Gentiles’ end, in 1914.”

It is clear from this direct answer to the brother’s question—on an issue that was declared as of then unresolved—that the 1000 years of Revelation 20:6 would not begin until the Church was complete. It was not apparent how this synchronized with the then-current view that 6000 years had been completed.

Pastor Charles Russell continued to affirm his view that the 1000 years of Revelation 20 would not commence until the Church was completed. Nor does he express any view other than this, respecting Revelation 20 directly. In R3460 (Diagram 3), you will find a diagram showing 1000 years beginning in 1914, when he supposed the Church to be complete. He later supplemented this with the following comments in later years.

R5115 — “The Church shall have passed into glory … Messiah will then reign for a thousand years.”

R5604 — “The great Battle of Armageddon … will precede … Messiah’s glorious rule of a thousand years … (Revelation 20:6).”

R5692 — “Messiah’s kingdom shall be fully inaugurated. Then these shall … reign with Christ a thousand years (Revelation 20:4.)“

R5919 — “The Kingdom cannot come until the Royal Family is ready to take the Throne. Jesus, indeed, has long been ready; but in harmony with the Father’s Plan He has waited and has been doing a work in the preparation of the Church, His brethren, who are to be His joint-heirs in the Kingdom—otherwise styled ‘the Bride, the Lamb’s Wife.’ (Romans 8:17; Revelation 21:9,10.) Then for a thousand years the Restitution privileges will be open to the whole world of mankind. It will no longer be necessary to preach; for all will know the Lord, from the least unto the greatest, and unto Him every knee shall bow and every tongue confess. (Jeremiah 31:34; Philippians 2:9-11.)”

There is more. Sometime late in the year 1913, Br. Russell changed the chart to accord with the expression cited just above. Early on, the period from the parousia of Christ forward was labeled “Millennial Age.” But late in 1913, Pastor Russell changed the designation to the broad “Messianic Age.”

Why this change?

The reason seems apparent. Strictly speaking, the 1000 years of Revelation 20:4-6 would not begin until the end of the Harvest. Thus, if one begins a period incipiently from the parousia forward, better to give it a more general designation, “Messianic Age,” to avoid the inference that the 1000 years proper, of Revelation 20:4-6, had commenced.

A perceptive awareness of these points is the foundation for a recent presentation by Br. George Tabac, “Harvest Timing Clarifications (2016),” which explains these points in remarkable detail. This presentation is specially excellent for brethren with high regard for the teaching of Pastor Russell.

What is the Answer?

What, then, is the answer to the question that has spurred so much discussion during the Harvest period? Namely—how does one reconcile the end of 6000 years early in the harvest of the Gospel Age, with the fact that the thousand years of Revelation 20:4-6 begins at the close of the harvest?

The answer is now at hand.

In the century and a half since the harvest began, and decades after Pastor Russell completed his course, the history of the Old Testament has clarified.

Not because of the wisdom of men, but because it was God’s due time for greater clarity, to direct the Church to the approaching climax of their hopes.

The timeline from the Hebrew scriptures directly, respecting the synchronisms of the kings of Israel and Judah, shows that some of the kings of Judah (and of Israel) overlapped one another, in periods of coregencies. The testimony of these facts comes from the scriptures directly. However, the issues had not been solved while Pastor Russell lived. It was premature. “We may see some day just how [these synchronisms in the Hebrew Scriptures] can be harmonized, but at present we do not” (Question Book, page 42).

The overlapping of Judean kings, testified to in the Old Testament Scriptures, reduces the period of Kings from 513 years to 463 years. Affixing the end of this period to the firm date of the reign of Nebuchadnezzar, king of Babylon, establishes the year in which Israel’s last king, Zedekiah, lost his throne, was in 587 bc.

This means that we can now date the spring of Solomon’s fourth year to 966 bc, at which time was founded (but not yet operational) “Solomon’s Temple,” referred to in 1 Kings 6:1. From that text we can then place the Exodus at 1445 bc. (Note: 1445 bc is discussed in the following post: STUDY 2: The Pillar of Cloud by Day and The Pillar of Smoke by Night.)

As detailed in Volume Two of Studies in the Scriptures—“The Time is at Hand,” by Br. Charles Russell (page 43-47)—the time from Adam to the Exodus is widely agreed among brethren to be 2513 years. That is:

1656 years (based on Genesis 5; 8:13; 7:6,) from Adam to the Flood

From Adam to the Flood

427 years more (based on Genesis 7:6; 9:29; 21:5 and Genesis chapter 11 and 12,) to the Abrahamic Covenant and
430 years more to the Exodus. (See Genesis 11-12; 21:5; 25:7; Exodus 12:40-42; 40:2, 7.)

From the Covenant with Abraham to the giving of the law.jpg

If we now count from the Exodus date of 1445 bc, a period of 2513 years backward to Adam, the result is the date 3958 bc for the creation of Adam. Six thousand years forward from there will be the year 2043 ad—thus the date opening the Seventh Millennium, which apparently is the same as the 1000 year Millennium of Revelation chapter 20.

Now the answer to the conundrum that Pastor Russell said was an “open question” in his day, can be resolved—for it is timely, inasmuch as the end of the harvest approaches. The resolution is straight forward. The end of 6000 years of permission of evil synchronizes with the close of the harvest, rather than with the opening of the harvest. With this key, all is harmonious.

Acknowledgements

Br. David Rice—editing and content, May, 2017.
Br. Charles T. Russell, “Reprints of the Original Watchtower and Herald of Christ’s Presence.” “Expanded Biblical Comments” — http://www.htdb.one/ (Purchase hard copy—https://chicagobible.org/product/expanded‑biblical‑comments/
Br. George Tabac — Written Work: “Harvest Timing Clarifications” —Here is a link to Br. George Tabac’s 2016 Discourse —”Harvest Timing Clarifications”: https://www.youtube.com/watch?v=Yqa_GT2QSVA[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.]
Click on the following link to download Br. George Tabac’s 2016 Script Version of “Harvest Timing Clarifications”:

HARVEST TIMING CLARIFICATIONS 7-9-2016 General Convention – 34 Page Han…

https://biblestudents1.files.wordpress.com/2018/07/harvest-timing-clarifications-7-9-2016-general-convention-34-page-han.pdf

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Who is the World’s RANSOM and Why?

“Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith” (Galatians 3:24).

On a hill far away stood an old rugged cross,
The emblem of suffering and shame.
And on that old cross the dearest and best,
For a world of lost sinners was slain.

It is a tragic picture to contemplate. A perfect man, so unjustly convicted, dying in the prime of life. But his greatest defeat was his greatest triumph. That was why he came. That was why he left the heavenly courts to become a man in the first place.

Note how obediently and willingly and humbly Jesus, the firstborn of all creation, the Bright Morning Star answered, when our Heavenly Father asked who should He send down to earth as the Redeemer, “Here am I, send me” (Isaiah 6:8). This is why the Son was the Almighty Heavenly Father’s delight.

Father Adam caused the death penalty to be imposed upon the whole human family, Christ’s willing sacrifice provided the value to redeem all mankind. Only a perfect being who was separate from God could accomplish the task of removing the death penalty upon Adam and his race, thus providing a way for mankind to be redeemed from the power of the grave.

Christ’s sacrifice provided a release from the curse, first for the Church class during the Gospel Age, and later for the World during the Millennial Age.

God loves mankind deeply (John 3:16). We cannot imagine the sorrow and pain that God experienced when Adam fell. We can only get some idea of this feeling when we observe the grief of parents when their children go astray.

God not only provided a mechanism to rescue His precious creation, but authorized His son to execute God’s plan for their redemption.

“By his knowledge the righteous one, my servant, will justify the many, as he will bear their iniquities” (Isaiah 53:11, NAS).

Not only did God provide the mechanism for mankind’s redemption, God also empowered this Righteous One, Jesus, to justify His chosen ones. “Wherefore Jesus, … that he might sanctify the people with his own blood, suffered without the gate” (Hebrews 13:12). Jesus was “delivered for our offences, and was raised again for our justification” (Romans 4:25). God has empowered His son to redeem us and justify us.

The death of our Savior, Jesus Christ, provided the price of our release from the curse. The scriptures speak of the life of Jesus, given for us, as a “ransom” for us. Today we think of a ransom as a price for the release of a hostage. The scriptural word “ransom” is from the Greek word “lutron,” which literally means a price of release (Matthew 20:28, Mark 10:45).

The word “ransom” also appears in 1 Timothy 2:4–6, from the Greek word “antilutron,” which means a corresponding price of release. This refers to the fact that the value of the life of Jesus, given for us corresponds to the price required. From the use of the word “ransom” we see that:

God wants to save the whole human race, and

Jesus provided the price necessary to release us from the death penalty imposed upon Adam and his race.

The PURPOSE of the Ransom

The object of the ransom was not to afford each individual a release from the original condemnation, in order to give them an opportunity to attain everlasting life. It allows mankind an opportunity to return to harmony and communion with God.

“I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes” (Hosea 13:14).

RANSOM STEPS

(1) Determine the Price — The price of release (the lutron or ransom) was the value of a human life. God established that the punishment for sin was death, and this was imposed upon Adam when he sinned. Adam passed his condemned life to all of the human race. In order to release mankind from this penalty, would require an obedient man to accept that punishment upon himself, so that it could be released from Adam and all those who received Adam’s life through procreation. Thus every person who descended from Adam — all humanity — will receive a release from death.

(2) Provide the Price — Jesus, as a perfect human being not subject to death, yielded his life in order to take upon himself, the penalty due us — so that we might be released. “By man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:21, 22). Jesus’ life yielded, is the price for Adam’s life to be restored: Jesus for Adam, a perfect life for a perfect life. How beautifully they balance the scales of justice!

(3) Pay the Price — When Jesus died, he said “Father into thy hands I commend [deposit] my spirit” (Luke 23:46). The word “commend” is from the Greek word paratithemi, which means to deposit as a trust. In other words, Jesus committed to God the value of his life for later use, and all of Jesus’ interests for his future work in the Plan of God.

(4) Loosen the Captives — The world has been under the penalty of death, but they will be loosed (“luo”) from this captivity in God’s due time, when Christ and his “bride” of 144,000 members rules with him to raise and bless mankind.

RELEASE FROM THE LAW

After Jesus was baptized, he meditated in the wilderness for 40 days. Part of this time he would have meditated on the Law of God, given to Israel through Moses at Mount Sinai. That law was perfect. Therefore, imperfect man could not keep it. As the Apostle Paul says in Romans 7:10, “The commandment, which was ordained to life, I found to be unto death.” For none of Adam’s imperfect race could perfectly keep the Law.

But Jesus did. By keeping a perfect law perfectly he demonstrated that he was a perfect man, and therefore that he could be a corresponding price for the only other perfect man in history, Adam. Like an index finger, the law pointed out the one person who could pay the ransom price.

Adam and Eve had no children until they left the garden of Eden. Therefore, all of their offspring inherited a condemned and imperfect life. Jesus, like Adam before he sinned, had the potential for a perfect human race in his loins. In this sense he was an appropriate value to redeem Adam and his race.

No wonder then we sing with rejoicing:

In the cross of Christ I glory,
Towering oer the wrecks of time.
So l’ll cherish the old rugged cross,
Till my trophies at last I lay down;
I will cling to that old rugged cross,
And exchange it some day for a crown.

As 1 Timothy 2:4-6 reads, God has willed or determined (rather than “desired”) that all mankind will:

Be saved from Adamic death, from the destruction of the grave, to be accomplished through the GREATEST MIRACLE the world will EVER experience: THE RESURRECTION!
Be saved from ignorance, blindness and deafness.
Come under a “new covenant” established by God, during the 1000 year Messianic Kingdom.
Be restored to perfection and an opportunity for eternal life.
Come to a knowledge of God, and thus secure a relationship with God forever.

The Ransom provides a salvation from the curse of death. It will be UNCONDITIONAL. It depends alone upon the will of God, and the price of release is the value of Jesus’ life, given for us all.

This Scriptural passage, 1 Timothy 2:4-6, speaks of a universal redemption. During the Millennium the curse will be remitted. Then each individual may begin walking up the “highway of holiness” toward everlasting life. Most of mankind will accept this free gift, and progress accordingly. Only a few will use their power of choice differently, and fail to attain everlasting life at the close of the Millennium (Revelation 20:7-9).

God will provide for the enlightenment of every individual when they awaken from the dead, so that everyone will have an accurate knowledge of God, His love, and His standards. The knowledge of Jehovah shall fill the earth (Isaiah 11:9). Mankind will have learned through experience the consequences of sin. During the Millennium, they will learn through experience the blessings of righteousness. All can then choose between the law of God which leads to life, and the law of sin which leads to death. Knowledge of truth is light, and Christ is “the true light, to lighten every man that cometh into the world” (John 1:9).

Jesus is an Advocate and helper presently to those who have consecrated their lives to follow in Jesus’ footsteps. They express this commitment by baptism, and rejoice in hope of resurrection glory with Christ in heaven. We suffer with Jesus in the present, by pursuing righteousness in world surrounded by sin. We will reign with Christ in glory, to assist him during the Millennium in drawing mankind back to God (Revelation 20:6).

During the Millennium, when God effects a new covenant for blessing Israel and the world (Jeremiah 31:31), Jesus will serve as Mediator, standing between God and men, in order to reconcile them by bringing mankind back to godliness. The saints who reign with Christ will be with Jesus in this mediatorial work of reclaiming mankind. Thus this work awaits the completion of the “Bride” class to be complete. Mediating for the world will then proceed. The saints will be associated with every feature of this work for the world, assisting them during the Millennium.

The word Mediator from the Greek is mesite and means middle-man, reconciler, go-between. The Scriptures use the word respecting mediating a covenant between parties who are alienated. A mediator is one who interposes between persons who are at variance, with a view to reconciling them. Moses, as the Mediator of the Law Covenant, was a type of Jesus, the Mediator of the New Covenant.

At the close of the thousand years the Mediator will have completed its role. Thereafter God will stand before God, and demonstrate, during the “Little Season,” their condition of heart. Those who are obedient and godly, will receive everlasting life. Those who are disobedient and rebellious, will lose this privilege.

In 1 Timothy 2:5 we read about “The man Christ Jesus.” The Greek word for “man” is anthropos — human being. It refers to when Jesus when he was made flesh. Jesus “gave himself” as “the anointed” one (the word Christ signifies “the anointed”), who finished the giving of himself at Calvary. The name Jesus is but another form for Joshua, which signifies Deliverer. The name Christ is the Greek equivalent for the Hebrew word Messiah — The Anointed.

Jesus surrendered his perfect human life, that is, all of himself, his human rights and privileges — the full equivalent of Adam’s perfect life. By his willing sacrifice for men he secured the right to purchase Adam and the entire race. He has not applied this human life to Adam and his race. It remains a deposit, for use at the appropriate time to release mankind from the curse.

Christ was both Priest and Sacrifice. As a priest, he offered his sacrifice to God. As a Sacrifice, his human life was yielded up, given, for the benefit of mankind.

THOSE WHO ARE IN CHRIST PRESENTLY

As mentioned earlier, the ransom Jesus gave constitutes a price of release. Those who have come into Christ in the present time, accepting the value of his sacrifice by faith in him, are granted redemption presently. That is, God counts them as uncondemned, justified, by virtue of the value of Christ’s redeeming sacrifice (Romans 5:9). We then lay down this justified life in service and sacrifice with Jesus, as long as our days remain.

We thus give up our share in the earthly blessings awaiting mankind, in order to secure the higher, heavenly blessings offered during the present time.

The resurrection of Jesus was a testimony from God that Jesus performed his sacrifice correctly, and that all the blessings God has for us now — and the world later — are sure and established (Acts 17:31).

Another evidence of God’s acceptance of Jesus’ sacrifice was seen by sending the holy Spirit upon the saints on the day of Pentecost. There God’s anointing, the holy Spirit (symbolized in the Old Testament by the holy anointing oil), came upon the Church. It continues ever since on all the living members of the Church.

Jesus laid down his life as a sin-offering during the 3½ years, and Jesus applied the value of this for the Church class when he appeared in the presence of God for us. Jesus has not yet applied it for the whole world. That awaits the Millennium.

The ransom price that Jesus gave provides a release from condemnation, for us now, and for the world later. That was given on Calvary’s cross.

The sin offering that Jesus gave began at Jordan (when Jesus was 30 years of age), and continued through the 3½ years of Jesus’ ministry (until Jesus was 33 1/2 years old). Jesus was “made perfect,” or complete, in character, “by the things which he suffered” (Hebrews 5:8,9). Jesus was not imperfect at any time in the sense of being sinful (2 Corinthians 5:21, 1 John 3:5, 1 Peter 2:22). He was perfect, undefiled, in His glorious condition as the Logos, before He left the glory which He had with the Father and was made flesh. When born of Mary, the assurance given us is that He was still “holy, harmless, undefiled and separate from sinners” (Hebrews 7:26). His sufferings, therefore, did not make Him perfect in the sense of making Him sinless, but rather, to prove his loyalty to the Father’s will, unto death, even the death of the cross. The promise of perfection on the highest plane — the promise of the Divine nature — was Christ’s reward for fulfilling his Covenant of Sacrifice faithfully and loyally. The beginning of that new nature was granted to Jesus at the time of his baptism, when he was begotten of the holy Spirit. But the new nature begotten there needed development, or perfecting; and it was for this purpose that the trials, difficulties and buffetings were permitted to come to Him (R5472). As our High Priest in glory, Christ — our Advocate (our personal “lawyer”), works with us through our experiences, to purge from us the propensity for sin.

The Church is not a part of the ransom price. However, we do have the privilege of suffering with Christ presently, and being raised in glory to be priests for the world during the Kingdom (Revelation 20:6). From that elevated standing, we will be able to assist Jesus in purging from mankind their propensity for sin. In this way we share with Christ in being an offering for sin.

The Church is not a part of the ransom price but does share in the sin-offering through grace. These two doctrines are inseparable. We could call them the TWIN DOCTRINES as they always work together in the process of salvation.

The ransom expresses God’s justice. For it shows that a payment for sin is necessary, in order to release mankind from the curse justly imposed upon our father Adam in Eden. But as steadfast as the penalty has been — so God’s commitment to release mankind from the curse, now that a payment has been made, is equally sure.

Christ has already redeemed mankind in the sense that he has laid down the ransom price. But he has not yet rescued mankind and applied to them the value of the ransom price provided. That awaits the Millennial Kingdom. In the meantime, God is selecting from among mankind people of faith, to be developed in the pattern established by Jesus, in order to assist Jesus in the world of lifting the world from their plight during the Millennium.

Then God will apply the price of release for Israel and the world. Then a New Covenant will be established for blessing of all who come under its blessings. When the Millennial age shall have been finished its work, and all are restored to harmony with God, then our heavenly Father will be ALL in ALL (1 Corinthians 15:28).