One Here, One There

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Of all we meet in life’s great stream,
There’s but one here and there
Who treasures most the better things;
Each man to self most tightly clings,
For self he toils, for self he sings,
Except one here, one there.

The world would be a desolate place,
But for one here and there,
Whose heart with self hath not been filled,
Whose love for God hath not been killed,
Whose thankful praise hath not been stilled;
There’s one such here and there.

And this hath been the Lord’s wise will,
To find one here, one there,
Who counting earthly gain but dross,
Would daily take the Christian’s cross,
E’en at the risk of any loss:-
God finds one here and there.

‘Tis not the numbers that He seeks,
But just one here, one there;
He seeks not souls, but jewels fair,
For those who will His suff’ring share,
And for His sake reproaches bear;
They’re few; one here, one there!

But oh! the grandeur of the work
For this one here and there,
To join in lifting up our race,
To wipe away of sin each trace,
To make of earth a perfect place,
Put glory everywhere!.

From Pilgrim Echoes by Br Benjamin Barton

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The words below are from Reprint No. 2127-2129, from the Original Watchtower and Herald of Christ’s Presence as documented on “Harvest Truth DataBase Version 9: http://www.htdb.one

GOD’S “PECULIAR PEOPLE”

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“Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light: which in time past were not a people, but are now the people of God.”1 Pet. 2:9,10.

WE LOOK in vain for this “holy nation” amongst the various nations of the world today. The pathway of even the best of those denominating themselves Christian nations is marked with blood and violence and various evidences of selfish rapine. The very best of them would fall far short of any reasonable standard of holiness. They are all, as the Scriptures declare, parts of the kingdom of darkness under the prince of darkness, “the prince of this world,” who still rules the “kingdoms of this world.”

This “holy nation” was founded by our Lord Jesus, and had no existence before his advent. The basis upon which it was founded was the “ransom for all” which he gave at Calvary, and the beginning of the construction of his kingdom was at Pentecost. Since then it has progressed after a manner which is adapted to his purposes, though very contrary to the manner of the world and the nations of earth. It is unknown to the worldly, as it is written, “The world knoweth us not, even as it knew him not.”

This Kingdom is an ecclesiastical Kingdom—a Church-Kingdom; but even if we look amongst the numerous church-kingdoms which have sprung up in the world (each of which claims to be the kingdom of God’s dear Son), we find that this “holy nation” or Kingdom is none of these. It is not the Roman Catholic church or ecclesiastical kingdom, nor the Greek church, nor the Armenian, nor the church of England, nor the Methodist church, nor the Lutheran, nor the Presbyterian, nor the Baptist, nor the Congregationalist. These all may have amongst their millions some members of this “little flock,” this “holy nation,” this true Kingdom class which the Lord is selecting; but none of these institutions is the Lord’s Kingdom; none of them contains all who are his. There is only one record in the universe that enrolls all the members of this “holy nation” or Kingdom: it is called, “The Lamb’s Book of Life.” Hence, if we examine church history, we shall no more find this “holy nation,” this holy ecclesiastical Kingdom, than amongst the temporal kingdoms. The historians knew not of the true “holy nation:” they saw and knew and recounted the incidents of the human organizations, called “Christ’s kingdoms,” but they knew nothing of the true one. Although it has existed from the day of Pentecost to the present time, it has always been the kingdom of heaven suffering violencedespised and rejected of men, insignificant and ignored in the sight of the world.—Matt. 11:12.

The reason for this is that it is a “peculiar people”—not peculiar in dress, nor in manners, nor in language, nor in foolish, senseless forms and idiosyncrasies; but peculiar in that it is separate from the world and the spirit of the world. It has the spirit of Christ—a spirit of full consecration to the Lord, and separateness from the world and its selfish aims. It is peculiar in its adherence to the Word of the Lord as its only law. It is peculiar in that it rejects worldly wisdom when it conflicts with the divine revelation. It is peculiar in that it is in the world, but not of the world. It is peculiar in that it has a decided faith and acts in harmony with its faith, and with zeal. It is peculiar in that it is self-sacrificing and knows no will but the will of its King. It is peculiar in that it knows the truth and is able to give a reason for the hope within, while others merely speculate and wonder and doubt.

The King, when establishing this Kingdom, forewarned all who would be of it that, in proportion as they possessed his character and his truth, and were thus “children of the light,” and likenesses of himself, who was “the Light of the world,”—in that proportion they would have the enmity of the world and the opposition of the flesh and the devil to withstand and overcome. In view of his forewarnings, “Marvel not if the world hate you, ye know that it hated me before it hated you;” “If ye were of the world, the world would love its own, but now ye are not of the world; because I have chosen you out of the world, therefore the world hateth you;” “Whosoever will live godly in Christ Jesus shall suffer persecution;” in view of these admonitions it should not surprise us that the nations of the world (political and ecclesiastical kingdoms) have always hated and persecuted the individuals composing this “holy nation.” They seem to realize an antagonism, however little it may be expressed. This “holy nation” looks to a higher King and higher laws than any by which others are governed, and as Herod sought to destroy “him who was born king of the Jews,” so the various worldly nations have sought (under the influence of the prince of this world) to hinder the development of this holy nation as antagonistic to their systems.

Nevertheless, we note the care with which the apostles pointed out that all who compose this holy nation shall, so far as possible, “live peaceably with all men”—avoiding strife and contentions, except where principles are involved; and even when contending “earnestly for the faith once delivered to the saints,” to manifest the spirit of meekness and patient forbearance, that “whereas they speak against you as evildoers, they may by your good works which they shall behold, glorify God in the day of visitation.” He urges, therefore, all of the holy nation, saying, “Submit yourselves to every ordinance of man for the Lord’s sake:…For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men: As free, and not using your liberty for a cloak of maliciousness, but as servants of God….For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully….For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps; who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously.”1 Pet. 2:13-23.

Thus the King of this “holy nation” set for every member of it an example that they should walk in his footsteps. He declared that his Kingdom was not of this world; consequently neither does the Kingdom power of this “holy nation” belong to this present age. It awaits the return of the King himself, who said, “If I go away, I will come again, and receive you unto myself.” He has promised, moreover, that when he comes again it will not be in a body of humiliation for sacrifice on behalf of the sins of the world—for this sacrifice he has already accomplished to the full: He comes to reign, and has promised that his “holy nation” shall be associated with him in the reign of righteousness, wherewith he will “bless all the families of the earth.”

But we notice further the Apostle’s statement that this “holy nation” or Kingdom is also a “royal priesthood.” We look amongst the priesthoods of earth, but we find that the priestly office is distinctly kept separate from the kingly office, everywhere. Indeed, they are generally antagonistic. The kings and royal families usually represent the highest developments of ambition and self-gratification: the priests of earth, theoretically at least, present sacrifices, and thus seek to make atonement for sins. Priests do not exercise kingly authority, nor kings condescend to priestly services. But in this “peculiar people” the priesthood and kingship are united.

It was so with the King himself,—as a priest he offered up his own life, unselfishly, for the redemption and blessing of others. As a King he still has the same unselfish character and will use his kingly office to carry forward to all mankind, and make available to all, the blessings, liberties and privileges purchased with his own precious blood. His reign will be for this very purpose;—and for the establishment of righteousness and the extirpation of evil and those who adhere to it. The King himself is the great High priest of this “peculiar people,” this “holy nation,” this “royal priesthood;” and it is required of each individual member of this “holy nation” that he shall be a priest; that he shall be a sacrificer; that he shall partake so much of the loving and generous disposition of the King that he will desire to do good unto all men, as he may have opportunity, especially to “the household of faith;” and that he shall lay down his life for the brethren—in the service of the truth, in their interest. In these and all respects they must all be conformed to the image of God’s dear Son.—Rom. 8:29.

This experience as sacrificers in this present time as sufferers for righteousness’ sake, as tempted and tried and able to sympathize with the weak and the erring, is a necessary part of the educational discipline which must be undergone by this priesthood before they are accounted ready to enter the honors and powers of their divine kingdom, as representatives and associates of the King of kings and Lord of lords.

Nor does their priesthood end when their kingly powers begin, for it is written concerning their future reign,—“Thou hast made us unto our God kings and priests, and we shall reign on the earth.” (Rev. 5:10,11.) This “peculiar people,” this “holy kingdom” or nation all of whom are “royal” priests, has a great work to do when established in the kingdom power; for it is none other than the promised “Seed of Abraham,” which, according to the divine promise, is to have entrusted to it the great work of blessing all the families of the earth, by bringing them to the knowledge of the Lord, and into harmony, if they will, with the New Covenant sealed by the precious blood of the King. As explained by the Apostle Paul (Gal. 3:16,29), the King himself is the head of this “seed,” this “peculiar people,” this “royal priesthood;” and they are reckonedly members of his body, and with him they complete this holy seed to which is committed the work of blessing.—Rom. 11:31.

Israel after the flesh, the natural seed of Abraham, supposed that they would have inherited this great privilege and honor, of being the divine representatives in blessing and enlightening the world; but when the King came unto them as “his own,” they received him not, as a nation, but to as many as received him, the faithful remnant, to them gave he “liberty to become the sons of God” and members of this “peculiar people,” this “royal priesthood;” and he then visited the Gentiles to take out of them suitable ones of sufficient number to complete this foreordained priesthood. This “royal priesthood” then, be it noticed, is not the priesthood of Levi, even as this “holy nation” is not the nation of Israel. It is a new priesthood, a new people and a new nation, which never before had any existence, “which in times past was not a nation,” and was not a priesthood, but now is become the people of God, the “royal priesthood,” the “holy nation.”

The Apostle notes still another distinctive feature pertaining to this “peculiar people,” saying that it is a “chosen generation” or race. How strange it would at first seem that the Apostle should speak of this peculiar people, gathered out from amongst various races, Jews and Gentiles, as being a special, particularly chosen race: as though they were a different family entirely from the remainder of mankind. If tribal relationship be understood, is not this “peculiar people” a mixture of all the races? And if all humanity be considered, are not these “peculiar people” of the same race as the remainder of mankind?

Ah, no! they are a new race, a race separate and distinct from all others. True, they once were of the same race, and some belonged to one branch or family and some to another; but their King, in calling them to be this “holy nation,” set aside entirely their previous genealogy and started them as a new race. As members of the Adamic race they were already slaves of sin and under condemnation of death; but their Master and King, who redeemed them from sin and death, opened the way for a full completion of the great divine purpose, and they were begotten again, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:13; 1 Pet. 1:3.) They are therefore “new creatures” in Christ Jesus. (Gal. 6:15.) To them old things have passed away, and all things have become new.2 Cor. 5:17.

The apostle therefore was right in his declaration that these are a different generation or race from others of mankind. He was right also in speaking of them as a “chosen generation”—the race which God himself is selecting for the accomplishment of his great and wonderful plan, first declared to Abraham, but not understood, and expected to be fulfilled in Abraham’s literal posterity. In reality this salvation “began to be preached by our Lord, and was confirmed unto us by them that heard him.” (Heb. 2:3.) True, God has certain provisions and blessings in reservation for the natural seed of Abraham, and let us remember that to them also came the first opportunity, and the first place, in this new, select, spiritual race or “chosen generation.” The Head or Chief of this chosen race, the twelve subordinate chiefs, the apostles, and many of the other members of this “holy nation” came from the literal seed of Abraham; but as a whole the natural seed was not worthy to become the “chosen race” or generation; but only to as many of them as received him (Christ), to them gave he liberty to become the “sons of God,”—by regeneration.John 1:11,12.

Grasping the full statement of the Apostle with reference to this peculiar people, this holy nation, this new or regenerated race, this royal priesthood, we can see readily that none of the human systems or organizations of earth, past or present, fit these demands. But we can see also that the conditions are well fulfilled in a “little flock” of which we may find scattered members here and there to-day, and all the way back to Pentecost. They are all self-sacrificing priests, who serve the living God through Christ Jesus acceptably, by serving one another, and all men as they have opportunity, and in general serving the gospel. Fully consecrated to God, and their imperfections (unintentional) all covered by the merit of the Redeemer, they are indeed a “holy nation,” with higher and different aims from those of the world, and with a different spirit, they are indeed a peculiar people. And the royalty of their priesthood, although unknown to the world at present, shall be revealed in due time; for it is declared by the inspired Word, that “the whole creation groaneth and travaileth in pain together until now,” “waiting for the manifestation of the sons of God.”Rom. 8:19,22.

When the glory of these sons of God, this chosen race, this royal priesthood, shall be revealed in the establishment of the Messianic Kingdom, during the Millennium, the entire groaning creation—the whole race of Adam, condemned in Eden, but ransomed at Calvary—shall be blessed by this great “Seed of Abraham.” Instead of their groanings they may have joy and peace, through accepting the blessed arrangements of the New Covenant; and as a result, by the close of the Millennial age, all who will may have experienced the blessings of the divine promise, “God shall wipe away tears from off all faces and turn away the reproach for being his people.” Then shall be brought to pass the saying which is written, He that sat upon the throne said, “Behold, I make all things new; and God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain: for the former things are passed away.”Rev. 21:4,5.

Is it any wonder that the Apostle declares that each and all of these “peculiar people” should make it the first, the chief, practically the only business of life, “to show forth the praises [the virtues of character and plan] of him who hath called you out of darkness into his marvelous light?” And the showing or the telling of these is the preaching of the gospel, whether it be done in public or in private, by word of mouth or by printed page. And this, the chief business of the peculiar people, begun now, will continue to be their business throughout the future, tho under more favorable circumstances, in the majesty of the Kingdom, with power to enforce the wise and just and wholesome laws, and with love and mercy to help and to succor the weak and the erring, and gradually to restore them, if they will, to all that was lost in Adam.

What a wonderful gospel! What a wonderful privilege to be permitted to engage in its proclamation in any manner! Truly, all of the peculiar people can appreciate the testimony of the great Apostle Paul, “Woe is me if I preach not the gospel of the Lord Jesus Christ.”

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1 CORINTHIANS 3:21,23 – A Precious & Very Great Promise

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“For all things are yours; … And ye are Christ’s; and Christ is God’s.” 1 Corinthians 3:21,23

These have more enjoyment of the earth now than have others; while others are grasping, these are enjoying. As the apostle declares, God hath given “us richly all things to enjoy” (1 Timothy 6:17.) Freed from the grasping spirit, we can pass through the streets and observe the rich displays of the shop windows without covetousness, without wishing that we had the various works of art and beauty under our special care and control. We can feast our eyes upon them and be without the care of them at a time when all of our talents are consecrated to the LORD and His service, and when we have more important things to do than caring for earthly trinkets called works of art.  R. 3734, c.2. p.4.


Reprint No. 3733-3737 of the Original Watchtower & Herald of Christ’s Presence

BLESSEDNESS SUPERIOR TO HAPPINESS.

“Blessed are the pure in heart: for they shall see God.” Matthew 5:1-16

HAPPINESS describes the joyful moods which come to mankind from time to time, but blessedness relates to that permanent joy and comfort which are the result of the attunement of character to harmony with the divine. The people of the world may at times be happy, and at other times downcast, mournful and troubled; but to those who become followers of the Lord Jesus, and who as pupils in the school of Christ are taught of him, there is a peace of God which passes all understanding ruling in their hearts, bringing comfort and rest even under most adverse outward conditions. The lesson we are now considering describes to us the condition of heart necessary to the possession of the peace of God. In proportion as we get before our mental eyes the true conception and then strive to attain that ideal, in the same proportion will be the degree or progress of blessedness which will come into our hearts and lives to rule there and to keep us in the love of God.

Our Lord and his disciples were on an elevated plane of the mountain side, and crowds of people were coming to hear the message of the great Teacher respecting the Kingdom so long anticipated and which he declared was nigh. His miracles had attested his divine authority as a Teacher, [R3733 : page 71] and this drew the people to him “who spake as never man spake.” (John 7:46) …

The teaching was addressed primarily to those nearest to the Lord, namely, his special disciples, the multitude interestedly watching for any items in the address that would specially enlighten them. It must have seemed strange to all the hearers that our Lord did not talk more about the Kingdom itself, explaining when and how it would be established, etc. But he knew that he must first suffer for the redemption of the world before the Kingdom could come and the divine will be done on earth as it is done in heaven. He knew, too, that the first work in preparing for the establishment of the Kingdom would be the gathering of the Church class, the elect, to be his Bride and joint-heir in the Kingdom. His discourse, therefore, was so directed as to divide the hearers into two classes—some would be disappointed because they were interested more in the glories and honors and dignities of the Kingdom hoped for than in the condition of heart necessary to a place in it. These probably went their way saying that doubtless Jesus was a great Teacher to those who liked his kind of philosophy, but to them it was a very dry and unsatisfactory portion.

Others, though disappointed in the character of the teaching, found something in it which satisfied their longings as nothing else could do—found in it nourishment, comfort, upbuilding qualities. The same is true today: some hear the good tidings of great joy with interest merely in those features which relate to restitution. They are glad to know that there is no eternal torment in the divine plan, but that, on the contrary, times of refreshing are coming to the world, and times of restitution of all things spoken by the mouth of all the holy prophets since the world began. (Acts 3:19-21.) But aside from this, all discussion respecting consecration to the Lord and terms of discipleship, all descriptions of characteristic conditions that would fit them for the Kingdom, are wearisome to them, distasteful. Thus does the Truth always separate.

“THE POOR IN SPIRIT”

The message of this great Teacher differed from all others, and was especially attractive to the humble, the lowly. Whereas others would have said, Blessed are the rich, the learned, the prominent, the rulers, this great Teacher reversed the matter, saying, “Blessed are the poor in spirit”—blessed are those who are not self-conceited, who do not think very highly of themselves, who appreciate their own littleness and imperfection. Astounding! How are such blessed? Surely the world thinks little of those who do not think much of themselves! Surely they will make less progress in the world! Ah, yes! But, says the Master, their blessedness consists in the fact that they are of the Kingdom—of those from whom the Kingdom of heaven class will be selected.

Self-confidence, self-esteem, may win for its possessor a high and honorable place in the present time, but is disesteemed of the Lord; and those who have such a spirit will be the less prepared for the tests and conditions which the Lord will impose in selecting the heirs of the Kingdom, the joint-heirs with Christ. Yes, indeed!—there is a favor and blessedness associated with being little in one’s own estimation: it preserves from many a false step into which egotism would lead. All who are seeking to follow the instructions of the great Teacher, who naturally are poor in spirit, humble-minded, deficient in self-esteem, have much advantage every way over others as respects this particular element of character. And those who are not naturally humble should take heed to the Master’s instruction, and humble themselves under the mighty hand of God, that they may be exalted in due time. (1 Pet. 5:6.) The Lord’s followers, then, should continually [R3734 : page 71] practise humility and be especially on guard against pride, self-conceit, etc.; they should know on the great Teacher’s authority through the Apostle that God resisteth the proud and shows his favor to the humble, the poor in spirit, to such an extent that only the humble will share with the Lord in the inheritance of the Kingdom.—1 Pet. 5:5; Jas. 4:6.

MOURNERS BLESSED AND COMFORTED

Again it seems strange, contrary to the usual thought, to say “Blessed are they that mourn.” The general thought is that those who mourn are to be specially commiserated. What principle lies behind the Master’s assurance that there is a blessedness connected with mourning? We reply that we cannot suppose that there is mourning in heaven—we must suppose that there is happiness, blessedness there. Hence the blessedness of mourning must in some way relate to our present imperfect, sinful conditions and surroundings. Sin is in the world, and death, the wages of sin, is being paid out to the entire human family, carrying into every home more or less disappointment, sorrow, trouble. Where these are appreciated rightly there must surely be mourning. The world is sick and dying; … he who is “merry” must surely be correspondingly irrational. Who but a foolish person could be merry in the shadow of such a charnel-house! Those who are merry under such conditions give evidence of so wrong a condition of heart and mind that we may know that they will require rigid disciplinary instructions (such as will be accorded to the majority of mankind during the Millennium) in order to bring them to their proper senses.

On the contrary, those who do mourn because of a realization of their own imperfections, their own fallen condition, and who to any extent mourn in sympathy with the poor, groaning creation, these have corresponding advantages because of their saner condition of mind; they will be the more ready for the heavenly message, telling of the glorious blessing that is to come through redemption in Jesus and through his Kingdom, which, as the rising of the Sun of Righteousness, shall bring in health, healing, life and comfort to all the families of the earth. Blessed are these mourners now, because they are in that much more favorable condition to hear the voice of him who speaketh from heaven—speaking peace through Jesus Christ our Lord. They shall be comforted. Their comfort shall not wait either until the new [R3734 : page 72] dispensation of the Kingdom shall be fully inaugurated and bring in the blessings of restitution: their comforting will begin at once, for their mourning will bring a readiness of mind to hearken for the Lord’s favor. So to these he will be pleased to make known something of the riches of his grace and lovingkindness through Jesus. They will have therefore the best opportunity for attaining the peace of God which passeth all understanding through the holy Spirit in this present time, and also in the dispensation to come.

Sorrow may be associated with sin and imperfection. It is proper that we should realize our fallen condition and be sorry for it, but this sorrow may be healed at once through the knowledge of the great redemption sacrifice and through our acceptance of a share in the merit of the same. But there is another sorrow or mourning which is not because of sin but because of sympathy. Our Lord, who was separate from sinners, had this spirit of mourning. It was this mourning in sympathy that led to his tears at the tomb of Lazarus, and the same that led to his being called “the man of sorrows and acquainted with grief.”—Isa. 53:3.

In our imperfect fallen condition, even after our hearts are fully consecrated to the Lord and imbued with his Spirit, it will not be possible for us to enter so fully into sympathy with others as did our dear Master; but we are to cultivate this spirit of sympathy, which is a part of the spirit of love, and the more we grow in grace and in character-likeness to the great Teacher the more we will have of the spirit of sympathy, the more sorrow and mourning will appeal to us.

On the other hand, however, the more we receive of this same holy Spirit proportionately we will have the greater peace, the greater joy in the Lord and the greater rejoicing, because of what we will be increasingly permitted to discern in the unfolding of the great plan of salvation under which all who mourn in Zion shall be comforted. So, then, the most advanced Christians, who have the deepest and most holy joy, should be the ones who at the same time would have the deepest sympathy with mourning and sorrow. Who has not already noticed this, that as our Lord and Teacher is the exemplar of perfection, so those who most nearly imitate him are usually such as have had deep experiences in the school of sorrow and mourning, and in whose hearts and characters deep spiritual lessons and characteristics have been engraved?

The word comfort does not contain the thought of relief, but rather that of strengthen together, or added strength. In other words, the Lord does not propose to take from us that noble quality of sympathy which we receive in the school of experience, but he does propose for all those who become his true followers that they shall be comforted or strengthened together, that he will give them a blessing of strength to endure, which will compensate their mourning and spirit of heaviness. He gives this through the promises of his Word and the glorious hopes which he sets before us, and he gives it also through the living epistles of the dear members of the household of faith. Note how the Apostle calls this to our attention in 2 Corinthians 1:4, where many times over he repeats the thought of our comforting one another with the comfort wherewith the Lord has already comforted us. Oh, what a privilege we enjoy, not only of being comforted by the Lord through his Word, but of being used of him as channels for comforting or strengthening or upholding one another during this mourning time, when some, more than others, have in themselves weaknesses and frailties to cause mourning to themselves and to others. Blessed are those who, being comforted themselves, shall be used of the Lord in the comforting of the other members of his body.

“BLESSED ARE THE MEEK”

The poor in spirit or humble minded, who do not think highly of themselves, are unquestionably the same as the meek, the gentle.

The Century Dictionary defines the word meek as “self-controlled and gentle; not easily provoked or irritated; forbearing under injury or annoyance.” Webster defines meekness as “submission to the divine will; patience and gentleness from moral and religious motives.” As we look about us in the world and note the meek of the earth we do not see them more prosperous than others, and our Lord’s words that such shall inherit the earth would astonish us and seem quite untrue if we did not understand that he referred to blessings beyond the present life. Surely the millionaires of earth, that own the larger portion of it and its riches, valleys and slopes, are very rarely to be counted as the meek. And so we see that the Master did not say, Blessed are the meek, for they do inherit the earth, but “they shall inherit the earth.”

When, Lord?

Answer: When God’s Kingdom shall come and his will be done on earth as it is done in heaven—then the meek shall inherit the earth. So, then, if we perceive that the rude, the unjust, the self-assertive, are grasping the bounties of earth in the present time, and if we find ourselves rather crowded out because of meekness, let us remember our Lord’s Word that we are especially blessed, and let us cultivate this quality of meekness more and more, and let us not think to exchange it for a spirit of arrogance and self-assertion and vindictiveness, to grasp earthly fame and name and riches. Let us rather be content to cultivate this spirit which the Lord assures us he approves, and let us wait for the time when this class shall inherit the earth. We perceive that the inheritance will be with a view to giving it to the human family under the terms and conditions instituted during the Millennial age. Then the meek of the restitution class will inherit the earth; they will be given the advantage everyway, and eventually all who are not meek will be utterly destroyed from amongst the people in the Second Death.

The meek ones of the Lord’s followers even now in a measure receive the fulfilment of this promise, as the Apostle declared, “All things are yours, for ye are Christ’s and Christ is God’s.” (1 Cor. 3:22,23.) These have more enjoyment of the earth now than have others; while others are grasping these are enjoying. As the Apostle declares, “God hath given us all things richly to enjoy.” (1 Tim. 6:17.) Freed from the grasping spirit, we can pass through the streets and observe the rich displays of the shop windows without covetousness, without wishing that we had the various works of art and beauty under our special care and control. We can feast our eyes upon them and be without the care of them at a time when all of our talents are consecrated to the Lord and his service, and when we have more important things to do than caring for earthly trinkets called works of art. [R3735 : page 73]

BLESSED THE HUNGRY AND THIRSTY

Our Lord refers to two of the most potent influences known amongst men. To what activity will not hunger and thirst spur us? Similarly there is in some a heart-hunger and thirst for that which is right, that which is true. The majority of people evidently do not have much of this hunger of the soul: natural eating and natural drinking are their special attractions. But all are not so, and there is a special blessing for those who have the soul-hunger to which our Lord refers. “They shall be filled”—they shall be satisfied.

Nothing in this promise implies a miraculous filling or satisfying: the thought connected with the illustration rather is that, hungering and thirsting,they will make use of their time, knowledge and opportunities for seeking the bread of eternal life, which satisfies, and the water of life, which truly refreshes; and that in proportion as these are sought and found and used will be the blessing. We have the Lord’s guarantee of the blessing for all who are in the attitude of mind to seek and to use the spiritual refreshments he provides.

Righteousness here applies to right in every matter—Truth. God is the great standard of righteousness, and he communicates it through his Word, his exceeding great and precious promises delivered to us through Jesus and his apostles. The majority of the world, careful for the meat that perishes, think little of the Truth and get little of it; the few hungering and thirsting for it are filled, refreshed, sanctified by it, and in word and in deed and in thought are being fitted and prepared for still further blessings in God’s due time—participation with the Redeemer in the Kingdom and a share with him in the work of blessing and uplifting mankind.

“BLESSED ARE THE MERCIFUL”

Mercy is akin to love, and in proportion as the fall has effaced love from any heart in that proportion mercy will be lacking. Of course we cannot always judge by the outward appearance, as there are outward forms and expressions of love without the heart. So sometimes mercy is extended without the real spirit of mercy prompting it. Sometimes it is to be seen through the recognition of a principle without a sympathy with that principle. The true Christian learns in the school of Christ not only of his imperfections and his need of divine mercy, but having found that mercy and having entered the school of Christ it becomes one of the most important lessons he can learn to extend similar mercy toward others. The Apostle declares that “Mercy rejoices against Judgment”—against the execution of justice. (James. 2:13.) Strange as it may appear, those who have most need of mercy for themselves appear usually to be the ones least ready to accord mercy to the failures of others.

Contrariwise, those who grow most in the spirit of the Lord grow proportionately merciful and compassionate. Some of the Lord’s people have more to overcome in this direction than have others, and may therefore show less development in proportion to their efforts; but the thought should be continually before the minds of all that it is very unbecoming for those who themselves have need of divine mercy to be sticklers in the last degree in their requirements of justice for others, in their refusal to exercise mercy toward others. Not only so, but this lesson which our Lord so frequently emphasized he intensified when he said, You do not from the heart forgive those who trespass against you, neither will your heavenly Father forgive your trespasses.

… Our mercy must be more than formal, more than an outward forgiveness and reconciliation—it must be from the heart, sincere. In proportion, therefore, as we each realize our need of divine mercy through Jesus, in that same proportion let us be very merciful to others—especially toward the brethren and all who in any sense or degree demonstrate their desire for righteousness.

“BLESSED ARE THE PURE IN HEART”

The word pure is very comprehensive—without adulteration, sincere, unsullied. No member of the human family is by nature in this condition. On the contrary, the Scriptures assure us that the heart of the natural man is exceedingly deceitful and desperately wicked. (Jer. 17:9.) The heart in this text and in general conversation is used not as the name of one of the organs of the human system, but as indicating the inner mind, will, intention of the person. As originally created man was the image of God, and hence was then pure in heart, sincere, honest, truthful, perfect-intentioned; but, by reason of disobedience, sin and selfishness have been developed in the human heart and will, and the God-like qualities originally there have been to a considerable degree obliterated. Hence it is that those who become the Lord’s people are said to have a new heart, a new will, new ambitions, new desires. Where the conversion from sin to righteousness is thorough it is truthfully said, “Old things have passed away, all things have become new.”—2 Cor. 5:17.

To accomplish so radical a change of will, of intention, requires a powerful influence. It may be of fear and it may be of love, but we are assured that the results of fear are imperfect, and that only love produces the lasting, perfect, acceptable conditions. Fear may have to do with the beginning of a change of heart, but it certainly cannot carry the conversion to completion, for, as the Scriptures declare, “Fear hath torment,” and the peace of God cannot rule in the heart that is subject to such distress. (1 John 4:18.) Hence the Scriptures set before us the heart conversion which results from the knowledge of God and love for him, saying, “Thou shalt love the Lord thy God with all thy heart,” and again assuring us that “perfect love casteth out fear.”Mark 12:30; 1 John 4:18.

Our Lord’s words intimate that there may be various degrees of impurity of heart, and so we find it: there are some who at heart are really black, devilish; others are drab or gray or speckled. But the Lord singles out the kind of heart that would be acceptable to the Father—the pure in heart. We are all witnesses that we could not claim purity of heart, of intention, of motive, of desire for very many of our friends and neighbors of Christendom, and that so far as we know in the heathen world the proportion would be still fewer. Yet the intimation of our text is that only such as attain to heart purity can hope ever to see God, to enjoy this evidence of his love.

But lest some should be discouraged through supposing that purity of heart means absolute perfection of thought and word and deed, we hasten to correct that thought and to point out that the intention is not always supported by the words and conduct. To will right, to will perfectly, to be [R3735 : page 74] pure in heart, is quite possible, yea, quite necessary to all who would have divine approval; yet how to perform all that they will is sometimes beyond the ability of the Lord’s most earnest followers. The new will, the new heart, must act and speak through the medium of the old body, whose affections are continually in opposition and must be battled against. Hence so long as we are in the flesh, so long as we are obliged to reason, speak and act through the imperfect medium of our fallen flesh, that long will we have need of the merit of Christ to continually cover its blemishes; that thus the new will, the new heart and not the flesh, may be judged of the Lord and tested as to its worthiness or unworthiness of the eternal life and blessings which he has proffered us.

How precious the thought, then, that we may attain to absolute purity of intention, of love, etc., toward all mankind as well as toward the Lord, and that God will thus accept us in his Beloved One, not counting to us the unintentional weaknesses and blemishes which we realize and which others realize perhaps still more than we. How blessed the thought that such will see God, that such have the clearest views of God’s character and plan now, that such shall see him shortly when changed in the resurrection, when they shall have awakened in the likeness of their dear Redeemer.

BLESSED THE PEACEMAKERS

Never was there a time when this statement of our Lord deserved more consideration than at present. We live at a time when envy and strife are in evidence on every hand, amongst all classes, amongst nations, in politics, in business, in homes and families, in nominal churches and amongst the fully consecrated of the true Church. The tendency toward strife is evidently somewhat associated with the strenuous times in which we live; but all the more those who are true members of the body of Christ are to remember the Scriptural injunction, “Follow peace with all men;” and again, “Be at peace amongst yourselves.” (Heb. 12:14; 1 Thess. 5:13.) Some of the best people in the world have the organ of combativeness large, but proportionately they need to have love to control it, so that they shall combat only those things which are evil and injurious, so that they shall think generously, kindly, lovingly of all who take a different view of matters; and while standing always firm for principle, they should take note of the fact that principle enters into remarkably few of their conflicts, contentions, etc.

Each of the Lord’s children should be learning day by day to cultivate the fruits and graces of the holy Spirit, amongst which prominently are patience, long-suffering, [R3736 : page 74] brotherly kindness, love. These things dwelling in us and abounding we shall be more and more pleasing to the Lord and able to assist others in the same direction—to be peacemakers. For who can properly be a peacemaker who is not himself at heart a peace lover?

There seems to be in the majority of humanity a contentious streak, which not only leads the possessor to be quarrelsome and contentious, irritable and irritating to others, but additionally this trait seems in many to be inclined to stir up disturbances in others, when the first principle of decency—minding one’s own businesswould be favorable to peace. As the Lord’s people more and more come to realize the selfishness and quarrelsomeness which the whole world has inherited through sin and depravity, and how this is all opposed to the Spirit of the Lord and of meekness, gentleness, patience, long-suffering, love, they should not only strive to develop peace in their own hearts and lives but to be peacemakers amongst men.

“Blessed are the peace-makers, for they shall be called the children of God.” Yes, truly, the peace lovers, peace promoters, manifest that in this particular at least they are the possessors of the holy Spirit—the Spirit of God. Let us not only merit this title, sons of God, now amongst men who, seeing our good works and peaceable dispositions, will glorify our Father in heaven on this behalf, but let us by the continued cultivation of this same quality of love, under the guidance of the great Redeemer, merit the distinction of being sons of God on a higher plane in the Kingdom.

BLESSED THE PERSECUTED

Not all the persecuted, but merely the persecuted for righteousness’ sake. Many bring upon themselves persecutions for foolishness’ sake and for being busybodies in other men’s affairs. Let us heed the Apostle’s word along this line and avoid persecutions or sufferings for evil doing of any kind; but, as again it is declared, if any man suffer as a Christian let him glorify God on this behalf. (1 Pet. 4:16.) It is well, too, that we preserve in this matter as in all others the spirit of a sound mind. There are, for instance, some that evidently imagine themselves persecuted when really they are very kindly treated, and are the victims of their own morbid imaginations. The Lord’s people should be so filled with the spirit of thankfulness and gratitude and appreciation that they would be in no danger of erring in this matter. They should be so generous in their thoughts of the motives and intentions of their friends and neighbors that they would be in no danger of misapprehending them and feeling persecuted by those who are really their well-wishers.

As perfect love casts out fear, so also it casts out these false impressions of evil doing or intention toward us. The benevolent heart, full of love for others, will rather prefer to suppose that slights are unintentional oversights, or to put some other similar good construction upon the conduct of their friends, only yielding to an appreciation of persecution when its intention is unmistakable. Even then it should think generously of the persecutor, realize his share in the fall and be disposed to pray for those who despitefully use them and persecute them. Blessed are such ones who thus hold to righteousness and the spirit of love toward their enemies and persecutors, and who may be sure, therefore, that they are being persecuted for their fidelity to truth and righteousness and not for personal idiosyncrasies and peculiarities. Blessed are they, for theirs is the Kingdom of heaven. The Lord is looking for those who are so faithful to the principles of righteousness that they will exercise it toward their enemies even when being persecuted by them and on its account. If the Kingdom of heaven is for such it is assuredly but a little flock. Let us strive the more diligently to be of that little flockto make our calling and election sure.

REVILED FOR CHRIST’S SAKE

The Lord’s people are not to revile [criticize in an abusive or angrily insulting manner] each other or anybody under any circumstances, but are to remember that they are pupils, followers of him who when reviled reviled not [R3736 : page 75] again. Whatever evil others may say or insinuate about us we must be faithful to our Teacher and not return evil for evil, reviling for reviling, nor insinuation for insinuation, but contrariwise must speak evil of no man and be pleased to notice and to mention any good qualities which even our enemies may possess.

Our Lord’s words, however, warrant us in expecting that those who will be faithful to him will share his experiences of being evil spoken of. With his words before our minds we should not be surprised at false charges and false insinuations made against his true followers, and that in proportion to their prominence as his servants and followers. The expression, “all manner of evil,” is very comprehensive, while “for his sake,” is worthy of notice. It does not imply that those who strike with the fist or weapon or tongue and who shoot out arrows, even bitter words, will say, We do this to you for Christ’s sake and because you are one of his. We have never heard of any one persecuted in that manner along those lines, and this cannot therefore be what the Lord meant.

What he did mean evidently is that his followers, like himself, honorable, moderate, possessing the spirit of a sound mind, truthful, honest, virtuous, would naturally be highly esteemed amongst the Scribes and Pharisees, the nominally good; they would have a high place, were it not for their fidelity to the Lord and to his Word. Because of loyalty to truths contradictory of popular errors, because of their faithfulness to the Word of the Lord, they are unpopular, and, like the Master, are hated by those prominent in Churchianity. These conditions bring a double test:

(1) They test the adherents of Churchianity along the lines of the Golden Rule, and when they speak evil through malice, through hatred, through strife, through opposition, they are judging themselves, condemning themselves under the Golden Rule, for well they know that they would not wish others thus to speak evil of them;—either through malice or a concocted lie or through hearsay.

(2) It becomes a test also to the faithful ones—Are they willing to endure these persecutions and oppositions cheerfully as a part of the cost of being the Lord’s disciples? If under the pressure they yield and revile in return, and slander and backbite, they are proving themselves unworthy of a place in the Kingdom. If on the other hand they receive these lessons and experiences with patience and long-suffering, these serve to develop in them more and more of the character-likeness of their Redeemer and tend the more to fit and prepare them for a share with him in his glorious Kingdom. Our Lord’s assurance is that those who are thus tested and who stand such a test will have the greater reward in heaven, and reminds them that similar persecutions from the Lord’s professed people came to all the holy prophets of the past.

THE SALT OF THE EARTH

The declarations, “Ye are the salt of the earth,” and “the light of the world,” may be very properly applied to such of the Lord’s followers as give heed to his teachings and cultivate the blessed states he has described foregoing. All such blessed ones in proportion as they have attained such conditions are indeed the salt of the earth and the light of the world. As salt is useful in arresting decomposition, so the influence of these, though they be few in the world, is preservative. Looking back along the aisles of history, we can see that a good influence extended from the Law Covenant God made with Israel.

As the Jews scattered more or less amongst other nationalities they carried with them more or less clear conceptions of the divine standards as represented in the Law, and these wherever they went had a preservative and corrective influence amongst men. But it was Jesus and his higher Law of Love, exemplified in his own life and in the lives of his apostles and all his followers, who became the real salt of the earth, in a period when without it we know not what might have been the result. As it is not only the spot upon which the candle or lamp rests that is enlightened by it, but as the rays extend out in every direction, so is the influence extending from every true Christian. It touches not merely his own person or home but to some extent radiates throughout his vicinity. Similarly it is not merely the spot that is touched by the lump of salt that is preserved, but the influence of that lump spreads over a considerable space round about it, and all with preservative influence.

At the time of our Lord’s first advent the world was in a condition in which it would probably have hastened to degeneracy and corruption, but the introduction of the body of Christ and the beneficial influence extending from each member of that body were potent for the arrest of the demoralizing tendency of the times. The light which shone out from Jesus, the Light of the world, and from his followers, had undoubtedly a beneficial effect upon the then center of the civilized world. That influence is still manifest in so-called Christendom. And even today, although the truly consecrated believers in the great Redeemer are confessedly very few in number, yet the general influence, the saltiness from the teachings of the Savior, exercise a wide influence throughout Christendom. Without this, doubtless, corruption and a complete collapse would have come long ago. In spite of it we see very corrupting and corrupt influences at work in every direction and the wider our horizon, [R3737 : page 75] the more general our information, the more this fact will be appreciated.

Before very long we expect that all of the overcoming members of the body of Christ will be changed, glorified, and the body completed on the other side the vail will be without members on this side. The lights will have gone and the darkness will hold fuller sway than ever; the salt will be gone and the corruption will take hold swiftly, and the result will be the great time of trouble such as was not since there was a nation.

Meantime we are to let our lights shine and thus to glorify the Father, whether men heed or forbear to heed; we are to exercise our salt or preservative influence, our influence for righteousness and truth, whether men hear or forbear, though we clearly see that it is not God’s purpose to enlighten the world through the Church in its present humble position. The matter will test us and prove whether or not we are worthy to be members of the glorified body of Christ, which shortly shall shine forth as the Sun in the glory of the Father, and enlighten the whole world in a manner with which our little lamps of the present time will in no sense compare. [R3737 : page 76]

HO, PRODIGAL RETURN!

“Return, return! thy Father’s voice is pleading,
Thy robe is rent, thy tender feet are bleeding,
Return, my child: a welcome here awaits thee:
Resist the cruel tempter that belates thee,

“Return, return! Thy Father’s loving-kindness
Yet in his touch is healing for thy blindness,
Return in all thy rags of sin’s defilement;
Thy Father’s voice bespeaks his reconcilement:

“Return, return! Thy substance hath been wasted—
Yet art thou longing for the bread once tasted,
Return, for why shouldst thou delay the pardon
Arise and go, before thy doubts shall harden

“Return, return! Leave thou the swine and famine
Why dost thou toil among the husks of mammon,
Return thou to his arms, his kiss, his blessing,
After thy sinfulness and guilt confessing,

“Return, return! The angel-hosts bend o’er thee—
They have beheld the Savior dying for thee,
Return, for he will heal all thy backsliding—
Come, weary soul, rest in his love abiding, 

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Wondrous Grace – Hymns of Dawn No. 21

Wondrous Grace – Hymns of Dawn No. 21

Here is a recording of Hymn No. 21 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.
Behold, what wondrous grace
The Father hath bestowed
On members of a fallen race,
To make them sons of God.

2.
By His dear Son redeemed,
By grace then purified;
What favor that we should be named
For Christ’s joint heir and bride!

3.
Nor doth it yet appear
How great we must be made;
But when we see our Saviour here,
We shall be like our Head.

4.
A hope so much divine
May trials well endure;
May purify our souls from sin,
As Christ, The Lord, is pure.

5.
Now in our Father’s love
We share a filial part;
He grants the spirit from above
To dwell within each heart.

6.
We can no longer lie
Like slaves beneath the throne;
Our hearts now Abba, Father, cry,
And He the kindred owns.

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The History Of This Hymn

Author Isaac Watts (1674-1748). Verse 2 in the “Hymns of Dawn” is not contained in the lyrics written by Isaac Watts and could not be found in any other Hymnal other than in the Hymns of Dawn.

ComposerNo information. From a Google search, the earliest record of the same tune as contained in the Hymns of Dawn, has been found in the “Songs for Social and Public Worship” published in 1863, on page 144.  Another tune arrangement (nearly identical to the “Hymns of Dawn” score) is found in “Every Sabbath: A new collection of music adapted to the wants and capacities of Sunday-Schools, the home circle, and devotional gatherings,” page 147 Hymn No. 145a published in 1874

 

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Bible Scriptures Associated With This Hymn

John 1:11-13 (ESV)—(11) He came to his own, and his own people did not receive him. (12) But to all who did receive him, who believed in his name, he gave the right to become children of God, (13) who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

Acts 15:10, 11 (ESV) — “(10) Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? (11) But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”

Romans 3:23, 24 (NIV) — “… for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.”

Roman 5:1-2 (KJV) — “(1) Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (2) By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.”

Romans 6:13, 14 (ESV) — “(13) Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. (14) For sin will have no dominion over you, since you are not under law but under grace.”

2 Corinthians 6:1 — “(1) We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (2) (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)

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

Titus 2:11-14 (ESV) — “(11) For the grace of God has appeared, bringing salvation for all people, (12) training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, (13) waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, (14) who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

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

1 John 3:1-3 (KJV) — “(1) Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. (2) Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (3) And every man that hath this hope in him purifieth himself, even as he is pure.”

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The words below are from Reprint No. 2283, from the Original Watchtower and Herald of Christ’s Presence.

“BY GRACE ARE YE SAVED.”

EPHESIANS-2-8-9.jpg

“For the grace of God that bringeth [leads to] salvation hath been manifested for all men—teaching us that renouncing ungodly desires we should live soberly, righteously and godly in this present age, waiting for the blessed hope, even the glorious manifestation of our great God and Savior Jesus Christ; who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar people, devoted to good works.”Titus 2:11-14.

[Note: The definition of “renouce” (or “say no to”— NIV Bible): formally declare one’s abandonment of (a claim, right, or possession). Synonyms: reject, refuse to abide by, refuse to recognize, desert, discard, disown, cut off, cast off, lay aside, refuse to fulfil, invalidate, nullify, disclaim, repudiate (which means reject, divorce from, refuse to accept).] 

“GRACE, ’tis a charming sound,” sang the poet, nor did he exaggerate; for to all who have learned the true meaning of divine grace, that word, like the word “gospel,” is a synonym for all the divine mercies which God’s people may now or ever enjoy…

The word grace signifies favor—particularly unmerited [not deserved] favor. Acts of grace are thus to be clearly distinguished from acts of justice and from obligations… Every testimony to the effect that God is extending his “grace” to humanity or to the Church is a testimony to their unworthiness to justly demand those favors or blessings.

The spirit of the world in general is that of self-sufficiency and independence; following their own wisdom and lacking the instruction and wisdom from above, the worldly-wise regard themselves with complacency; they believe themselves to be quite sufficiently righteous to merit a good deal of divine blessing and reward: true, they admit also that they have imperfections, but these they expect to pay for to the full according to some law of divine retribution. Hence they are undisposed to look for or to accept pardon, forgiveness, justification through the great sacrifice for sins which God has provided… And so they regard all of the laws governing humanity as merciless, graceless—strictly just.

The Scripture presentation of the matter does not overlook the law of retribution—that sin of any kind, the transgression of any law, will surely bring its penalty, whoever may be the sinner and whatever may be the conditions. And the propositions respecting divine grace, rightly understood, are not in conflict with this universal law of retribution: the proposition of grace is … not to prevent the wages of sin from following transgression, but to succor the repentant who desire to reform, and to help him back to divine favor and full recovery, along the lines of strictest justice;—by a willing ransom-price.

And since this succor is wholly unmerited on man’s part and without just obligation on God’s part, it is purely of divine favor—”grace.” Indeed, if it were not for sin and its retributive punishments, there would be no room for grace: it is man’s necessity for grace that constitutes the divine opportunity for its exercise. Grace, however, operates in harmony with the divine laws, and not in violation of them.

Remembering that divine grace signifies God’s unmerited mercy and favor, let us examine its operation in the light of Scripture:—

(1) The first movement of divine grace toward mankind was the exercise of benevolence, love and compassion toward mankind in his fallen and sinful condition. There was nothing in man to merit this compassion and sympathy; quite to the contrary: we were aliens from God and enemies of his righteous rule through wicked works,—the depravity wrought in us through sin voluntarily committed by father Adam.

(2) It was in harmony with this thought of grace on God’s part, or, as we might term it, God’s gracious plan, that he revealed something respecting his purpose of ransom and restitution to father Abraham;—thus preaching first, beforehand, to him the good tidings of a coming blessing or grace, saying, “In thy seed shall all the families of the earth be blest.” Abraham, and others who believed God, rejoiced in mind under the influence of this gracious promise—altho even the beginning of its fulfilment was still nearly two thousand years off.

(3) The third step of grace was in the great gift of divine love, our Lord Jesus Christ. It included the gracious arrangement made with the only begotten Son of God, on account of which he joyfully laid aside his heavenly glories and conditions and humbled himself in death as the ransom or substitute for the first Adam and thus incidentally a “ransom for all” [1 Timothy 2:6] the race of Adam.

(4) It was a fourth step of grace when God, having determined to select a Church, a “little flock,” to be heirs of God and joint-heirs of Jesus Christ their Lord, in the dispensing of the divine favors or grace, promised through Abraham, began the work of selecting this Church—receiving at Pentecost the first installment, from the house of servants into the house of sons and joint-heirs. (John 1:12,13.) Altho tests were applied to those received into the family of sons, and altho character qualifications were imposed upon them and will be imposed upon all who will be called and accepted to this high calling [Philippians 3:14], nevertheless this also was a step of grace, because there were no obligations resting upon God to confer upon us such a “high calling,such “riches of his grace in Jesus Christ our Lord.”

(5) Throughout this Gospel age the same grace has been in operation doing a twofold work; (a) justifying repentant believers from the guilt of their moral obliquity, and giving them thus a standing before God in Christ’s imputed righteousness;—thus making them eligible to the “high calling” to divine sonship and to joint-heirship in God’s Kingdom to come, and (b) then extending to them that “high calling,” inviting them through the divine Word to become the “very elect.” True, there are conditions imposed, and not all the many “called” will be among the few “chosen;” but nevertheless it is an inestimable privilege to be “called” and to have put within our grasp the opportunity and all the needful helps, whereby we may make our calling and election sure.

(6) The grace of God will still further be manifested when the “elect” Church shall all have been sought, found, tried, disciplined, and “made meet to be partakers of the inheritance of the saints in light;” for the blessings which will be conferred upon this glorified Church will not only be such as were not merited, such therefore as were not of obligation upon God’s part, but according to the divine testimony they will be additionally great, super-abounding in grace, “exceedingly abundantly more than we know how to ask or expect;” for “eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath in reservation for those that love him.”1 Cor. 2:9.

(7) Even then, God’s grace will not have exhausted itself;—even after having thus honored and blessed and exalted the Church, the body of Christ, whose only merit consisted first in an honest confession of sin and an acceptance of the divine favor, and second, in their “reasonable service” in rendering their lives in obedience to him who bought them and in and through whom the divine graces were extended.

Then divine grace will begin to be fully manifested—then all shall see it, all shall know it, and all who will may share it; for then will begin the glorious [R2284] “times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began”the Millennial age of a thousand years; the time when the knowledge of the Lord shall graciously be caused to fill the whole earth; the time when all the sin-blinded eyes shall be opened; the time when all the prisoners of the pit (death) shall come forth, that they may be instructed in righteousness. Then, according to the grace of the divine promise, he who redeemed the world shall judge the world in righteousness, a trial, an opportunity, that whosoever will, with a knowledge of sin and its penalty, and with a knowledge of righteousness and its rewards, with a knowledge of the goodness and grace of God shining in the face of Jesus Christ our Lord, may then stand trial and be judged as to whether they will receive God’s grace and its provisions of eternal life, or whether they will reject these and die the second death.

Here we behold the wonderful steps of grace. No one can intelligently believe in divine grace who holds the theory of evolution or any other theory of salvation than the Scriptural one, which recognizes man’s original creation in the divine likeness, his fall into sin and death, his redemption therefrom by the death of our Redeemer, and his hope for recovery through divine grace extended now to the Church and to be extended by and by through the Church (under Christ its Head) to all the families of the earth.

Coming now to consider present manifestations of divine grace toward the Church, we note that many professed followers of the Lord fail … to appreciate this grace which it is their privilege to enjoy. This is attributable largely to false teaching and preaching… For instance, how common it is for people to hear and to believe that if they “do right” they will have divine rewards at the end of life’s race; but if they “do wrong” they shall have divine punishment at the end of the race. Such views ignore grace entirely…

If we are to be punished in proportion to our shortcomings and rewarded for our obedient deeds, where would be the grace? Where would be the mercy? Where would be the necessity of a Savior, a sin-offering, an atonement and a reconciliation with God? Where would be the peace through our Lord and Savior Jesus Christ? None of these mercies and blessings can be rightly recognized except as the grace of God (his unmerited favor) is seen in them.

The fact is that the divine standard of righteousness is much higher than men generally understand: with God righteousness is synonymous with perfection; and hence “all unrighteousness [all imperfection, however or whenever or wherever]—is [a proof of] sin. Thus all men are proved to be sinners,—because all are imperfect, un-right. And the divine law is that the sinner, the wrongdoer, the un-right, the imperfect, shall not live. “The wages of sin is death.” Whoever [R2285] understands this can see at once that man’s only hope of eternal life lies not in his own perfection, but in divine mercy, grace.

But, says someone, That is not a fair statement of the case. God made me as I am, imperfect; and justice requires that he shall not demand of me an impossible perfection, nor punish me for weaknesses and imperfections beyond my control. Such reasoning implies a misunderstanding of the case. It is a mistake to assume that God made us imperfect. All “his work is perfect.” (Deut. 32:4; Psa. 18:30; Matt. 5:48.) He neither created idiots nor other physical and mental malformations of humanity, but, as the Scriptures declare, we were “born in sin and shapen in iniquity—in sin did my mother conceive me.”

Our blemishes come to us from our parents, not from God.

The Scriptures not only point out to us father Adam’s sinless perfection, saying that he was created in the image of God, but they plainly declare that it was by his disobedience that the divine sentence of death passed upon him and passed as an inheritance, a legacy of evil, to his offspring, saying, “By one man’s disobedience sin entered into the world and death as a result of sin, and so death passed upon all men, for all are sinners [imperfect].” Truly also, “The fathers have eaten a sour grape [disobedience] and the children’s teeth are set on edge.”Rom. 5:12,17-19; Jer. 31:29; Ezek. 18:2.

The very basis of all our hopes, then, is this grace of God, operating toward us through Jesus Christ our Lord. God’s grace does not subvert or set aside God’s law, however, and he who would rightly appreciate and use the divine grace should recognize this fact. God’s grace was not intended to frustrate the spirit of his own law: it was not intended to clear the guilty, the wilful transgressor. It acknowledges the divine law, attests its justice, and has fully met its requirements in the person and sacrifice of our Lord Jesus on behalf of Adam and all his race involved in his transgression and his penalty—death. Hence it was that “Christ died, the just for the unjust” in order “that God might be just and yet be the justifier of him that believeth in Jesus.”

The only condition upon which God’s grace is offered is:

  • our acknowledgment of our sin, weakness and imperfection,
  • a sorrow for these and
  • a repentance and
  • reformation to the extent of our ability and
  • an acceptance of Christ Jesus as the personification of divine grace.

Upon no other condition can we step into this grace of God or walk in its way and inherit its rewards.

And even after we have received Christ and God’s grace in him, and are no longer recognized as strangers, aliens to God, but sons, as servants of righteousness and no longer servants of sin, being imperfect, we are not free from blemishes of word, thought and deed; yet, God’s grace … continues with us to cover our blemishes until perfected in the resurrection. Under its provisions whatever is contrary to our wills, and purely the result of hereditary weakness, may be forgiven; and our obliquity and blameworthiness be gauged only by the measure of wilfulness or assent connected with the wrongdoing. Nevertheless, to some extent, chastisements or natural penalties for violations of law may be expected: but to those under grace these will come as helps by the way, causing them more and more to detest sin, as corrections in righteousness, as chastisements and disciplines for their blessing. And even these sure penalties may be to some extent ameliorated in accordance with the wisdom of our great High priest, who, having borne all our sins in his own body on the tree, is freely empowered to abate for us so much of the penalty of our misdeeds as grace may be able to cover as un-wilful [accidental, not deliberate] transgressions.

There is a disposition in our day, as there was a disposition in the days of the apostles, for those who have once accepted of divine forgiveness, the grace of God through Christ, to turn aside therefrom and to attempt to justify themselves by works. Even while first experiences were those of humble dependence upon divine mercy, subsequent experiences sometimes lead to the rejection of the grace that at first was so thankfully received. The Apostle wrote to some thus affected, saying, “Christ has become of none effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” (Gal. 5:4.)

Judged from this same standard, how many Christians today have backslidden—fallen from grace—lost the trust in the merit of the precious blood and in divine favor extended to us through the great atonement sacrifice. Now, as then, the disposition is to trust to works of our own righteousness, which … our own consciences should prove to us are imperfect, “filthy rags” unfit and unable to cover us. Yes, we need a covering before we could in any manner or degree hope to be acceptable to God, and this covering of our imperfections with the imputed righteousness of Christ, is another statement of the grace of God extended to us. This tendency to depart from a recognition of God’s grace in Christ as our only hope for eternal life, and to take instead a hope of being able to walk righteously and to do justly, and thus to merit eternal life, is what the Apostle very properly calls “another gospel”a false gospel.—Gal. 1:6.

This thought of the divine grace as the basis of all our mercies is interwoven with all the promises of God’s Word. Thus the Apostle speaks of the gracious plan of God, and Christ as the exponent of that plan as “the grace of God and the gift by grace.”Rom. 5:15.

Our approach to God in prayer is spoken of as an approach, not to the throne of justice and equity, but as an approach to “the throne of grace,” where “we may obtain mercy and find grace to help in every time of need.”Heb. 4:16.

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Again we are exhorted that our hearts be established in grace; and again told that unto every one of us is given grace according to the measure of our faith; and again the Apostle declares of himself, “By the grace of God I am what I am” [1 Corinthians 15:10].

According to the testimony of our text this grace is general, for ALL men,” and must therefore ultimately in some manner or other be extended to all men,—the dead as well as the living. The translation of our Common Version is manifestly faulty here; all men, even in this most enlightened day of the world’s history, have not yet beheld God’s grace in any degree, nor has it as yet brought them salvation. But since it has been provided freely for all, so ultimately it shall be extended to all, that all may avail themselves of it.

The teaching of this grace is not that we may continue in sin that grace may abound; for divine grace is intended to benefit only those who renounce sin and become servants of righteousness: and thus, as our text declares, God’s grace teaches us that we should repudiate sin and live separate from every ungodly desire, in righteousness, soberness and godlikeness. Furthermore, as our text declares, this grace of God does not claim to have reached its completeness, and to have accomplished in us and for us the grand designs of the God of all grace. On the contrary, it teaches us to WAIT for the consummation of this grace until the glorious manifestation of the Son of God in the majesty and power of his Kingdom, to unite his Church with himself as his Bride and joint heir, the channel of mercies and blessings through which God’s grace shall flow to all the groaning creation.—Rom. 8:18-22; 11:31.

“RECEIVE NOT THE GRACE OF GOD IN VAIN.”

“We then as workers together with him, beseech you also that ye receive not the grace of God in vain.”2 Cor. 6:1.

This exhortation is addressed to such as have already recognized God’s gracious character and the gift [R2285] of his grace toward mankind,—the redemption which is in Christ Jesus. The Apostle has just been explaining this matter of how God’s grace had provided a reconciliation; “that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them [but unto him who died for them]. He declares himself an ambassador on behalf of God to declare this grace and exhorts his readers not only to accept of God’s grace in the forgiveness of sins through Christ, but additionally that they also should become fully reconciled or completely in harmony with the Lord, as would be represented by full consecration to him and his service, after the example of the Apostle himself.

We take it that this exhortation of our text is the equivalent of the same apostle’s exhortation elsewhere, namely, “I beseech you, brethren, by the mercies of God [already brethren because already believers in Christ and partakers through him of divine grace], that ye present your bodies living sacrifices, holy, acceptable unto God, which is your reasonable service.”Rom. 12:1.

The Apostle was here urging progress on the part of the believers, advancement from “justification by faith” to the next higher step in divine grace and privilege,—full consecration even unto death, in response to the “call” to joint-heirship with Christ in his Kingdom,—to suffer with him in the present time, and to reign with him by and by in glory. These two steps are contrasted by the same Apostle, who says of himself and others who had taken both steps, (1) “Being justified by faith we have peace with God through our Lord Jesus Christ.” (2) “By whom also [additionally] we have access by faith into this [further] grace wherein we stand and rejoice in hope of [sharing] the glory of God.”Rom. 5:1,2. [R2286]

In our text the Apostle distinctly implies the possibility that some may receive the grace of God in vain—to no purpose.  We see from the connection as we have examined it, that he refers to the grace of God in justification, the forgiveness of our sins, and not to the second step of grace, our acceptance to the new nature through the begetting of the spirit. This implies, therefore, that the only object of justification by faith in this present age, is to give us a footing, a standing of acceptableness with God, from which we may be able to advance and take the second step of self-sacrifice, and become joint-heirs with Christ in his Kingdom. Nevertheless, this first step and all the privileges and blessings connected with it would be “in vain,”profitless to us, if we fail to take the second step, the particular feature of the divine plan which belongs to this Gospel age.

We are not to add to the Word of God, and to say that to receive justification in vain (by not making use of it to progress to a complete consecration and newness of nature) would mean eternal torment, or even the second death: we are simply to understand it as it reads, that the intention of the grace of justification, the first step, being to qualify us for the second step, those who fail to take the second step will have no particular benefit accrue to them from the first step, which would thus have been taken in vain, profitlessly, without permanent results and advantages.

… Only those who take the “narrow way” will gain any prize offered during this Gospel age, which is specifically the age set apart for the development of the “royal priesthood,” devoted to good works—to self-sacrifices in the service of the Lord and his cause. Indeed, there is only one prize and one hope of our calling during this age—the other prize and other hope and other call will be in the age to come. We cannot therefore expect that any who take the first step of faith in Christ, and who are therefore temporarily justified because of their faith, will have a reward for a faith which did not work by love. The faith that works by love speedily goes on to full consecration and self-sacrifice, and is a sure indication of the kind the Lord is seeking for his “little flock,” the “royal priesthood,” the “joint-heirs.” The faith, therefore, which refuses to work by love, cannot be considered an acceptable faith in God’s sight. Nor can we expect that this class will be counted worthy to share in the earthly phase of the Kingdom with Abraham, Isaac and Jacob and all the prophets.

… While not favored with the “high calling” to the divine nature and jointheirship with Christ, because this “call” was not yet due to be proclaimed, nevertheless, these ancient worthies manifested a faith and a trust in the Lord and his promises which worked, and by their works manifested a love for the Lord and a loyalty to him which did not hesitate to sacrifice reputation, wealth and life itself, in obedience to the principles of righteousness revealed to them… [R2286]

A much misunderstood text respecting grace is the one used as a caption for this article, namely, “By grace are ye saved, and that not of yourselves, it is the gift of God.” (Eph. 2:8.) The erroneous thought given by many is that our faith is not our own faith, not of our own volition, but an impartation, a gift from God. Of course, in one sense every gift and blessing which we enjoy is indirectly if not directly from God; “Every good gift and every perfect gift is from above, and cometh down from the Father of lights.” (Jas. 1:17.) But the proper understanding of the Apostle’s words, we believe, is this: It is of God’s grace and not of personal merit on our part that salvation is offered to us; and altho that salvation is offered to us as a reward of faith (including true faith’s obedience), yet we cannot even boast respecting our faith as tho it merited the Lord’s favor,—for our faith is something which is the indirect result of divine providence also; there are millions of others in the world who might exercise just as much faith as we if they had been favored of God with as much light, intelligence, knowledge, as a basis of faith: hence our faith is not to be credited as a meritorious condition but we are to be thankful to God for it, for the circumstances and conditions which have made it possible for us to exercise faith are of his grace.

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

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

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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.

POEMS-AND-HYMNS-OF-MILLENNIAL-DAWN

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.

Hymns of Dawn.jpg

 

Suggested Further Reading

Debtors To His Marvelous Grace, by J.J. Blackburn. The Herald of Christ’s Kingdom Magazine, July/August 1986.
http://www.heraldmag.org/archives/1986_4.htm#_Toc36907878

The Foreshadowing of Grace, by F.A. Essler. The Herald of Christ’s Kingdom Magazine, January/February 1986.
http://www.heraldmag.org/archives/1986_1.htm#_Toc36905444

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

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

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

His Loving Kindness – Hymns of Dawn No. 19
https://biblestudentsdaily.com/2018/06/19/his-loving-kindness-hymns-of-dawn-no-19/

Awake My Soul — Hymns of Dawn No. 20
https://biblestudentsdaily.com/2018/06/27/awake-my-soul-hymns-of-dawn-no-20/

The Sacrifice
https://biblestudentsdaily.com/2017/01/05/the-sacrifice/

Give Thanks In All Circumstances
https://biblestudentsdaily.com/2018/01/03/1-thessalonians-518-thankfulness/

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

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

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

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

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

 

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Revelation Chapter 15 to 18 and The Song of Moses and the Lamb

The Holy City

“And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints” (Revelation 15:3).

The Song

The words of “the song of Moses” and “the song of the Lamb” in Revelation 15:3‑4 remind us of the song of deliverance and victory in Exodus 15, sung by Moses, Miriam, and the children of Israel, after crossing the Red Sea, after coming out of Egypt. Moses composed a hymn of praise in which the people joined, while Moses’ sister Miriam and the singing women prepared a response to various parts of the hymn of praise (Exodus 15:1‑20).

If it was appropriate that the Israelites give glory to God for their deliverance from Egypt, it is much more appropriate that spiritual Israel recognize the still greater deliverance from the power of Satan and the bondage of sin (R3998:6) and in the reassurance of our Heavenly Father’s grace permitting us to be called out of “Babylon” (Revelation 18:4), and recognize and thus stay away from the “antichrist” systems of belief. As the Apostle John said, “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world” (1 John 4:4).

Song expresses the feeling of the heart, and there can be no song of joy, no song of the Lord in the hearts of spiritual Israel, if we feel that we are not pleasing to our heavenly Father, if we feel that we are not living in harmony with his will and purpose for us, for only in the sunshine of His love and favor is there joy forevermore in the heart and a song upon the lips of His child. If we are living up to our privileges in Christ Jesus, we will be constantly rejoicing, and the song of the Lord will well up from our hearts and will constantly be upon our lips” (H. V. Warren, 1978).

King Ahaz fostered idolatry (2 Chronicles 28:2-4) and sent silver and gold from the sacred temple to the king of Assyria (2 Kings 16:8). He constructed an altar patterned after a heathen one, replacing the customary temple altar (1 Kings 16:10-15), profaned sacred vessels, and closed the temple (2 Chronicles 28:24).

“All this and his closing the doors of the house of God robbed Israel of her song. And if the song of the Lord shall ever go out of the life of spiritual Israel, it will be because of our closing the door of the temple of our hearts to God’s holy spirit, a gradual closing of the door by a growing neglect of the study of God’s Word. Earnest prayer to the Lord might become too much of a task. The worship of the Lord might lose its attraction. Then would the door to the temple of our heart be closed, and the song of the Lord would cease. How then could one get the song back that he knew when first he loved the Lord? [2 Chronicles 29:27] provides the answer: ‘And when the burnt offering began, the song of the Lord began also.’ What a beautiful picture is the burnt offering of our [devoted appreciation] and of … acceptance by our heavenly Father'” (H. V. Warren, 1978).

We are now learning this song Brethren in Christ!

“Thanks be to God, who gives us the victory [over sin, and thus victory over the world, Egypt] through our Lord Jesus Christ” (1 Corinthians 15:57).

“With the rosy view of the future which the Bible so surely gives, darkness and clouds, sorrows and tears for the immediate present cannot daunt us” (R5799:5).

The song of Moses and the Lamb practiced by the prospective Bride of Christ class while they are training on earth in the Priesthood of Christ, may be heard by others. They preach in perfect accord with the Law and the Gospel (R497:3). They “sing” about the good tidings announced in connection with our Lord’s birth, his ministry; and the testimony of the apostles respecting the Lamb of God and the great work to be accomplished by him (R2569:6). The song of the Lamb is the clearer revelations contained in the writings of the New Testament (C237, Hebrews 7:19, Hebrews 8:5).

This song described in Revelation 15:3,4 is the beautiful and harmonious expression (R497:3) about restitution (R130:3), reflecting an intellectual (R3177:5, R5441:6) understanding of God’s marvelously harmonious Plan. It is a balance of the Old Testament prophecies (the song of Moses) and the New Testament content (the song of the Lamb).

The song, practiced now by the “called” of God (Romans 1:7, Romans 8:28, 1 Thessalonians 4:7) who are seeking to be the Bride of Christ, is driven by their love of God’s perfect standard of righteousness and their delight to do God’s will as they daily mortify the deeds of the flesh, for their eyes of faith are fixed on Christ (Hebrews 12:2,3, 2 Corinthians 4:18) and the one hope found in Christ (Ephesians 4:4). Their joys in the precious promises of God are theirs by faith (Romans 15:13). They seek to gain Christ and Christ alone. They willing lay down their lives as living sacrifices pleasing and acceptable to God (Romans 12:1), cheerfully enduring (Revelation 3:10, Luke 21:19) the testings of faith patiently; an enduring of wrong or affliction with contentment, without rebellion of will, with full acquiescence in the divine wisdom and love. They are fully depending on God’s strength and His leadings in all the affairs of life, and are running the race of the high calling to “win the prize… in Christ Jesus” (Philippians 3:14, 1 Corinthians 9:24).

PHILIPPIANS 3, 7-11.jpg

The song of Moses and the Lamb is “to be sung by the immortalized bride [the 144,000 in glory] on the sea of glass” (HG16:5) who are the overcomers of the Gospel Age (R3078:3). However, those who understand the work of God, and are sympathetic to it, and “who can exercise faith in the Lord” may sing it even now while the work progresses but it is not its complete fulfillment: that will be attained when all the people of God shall have been found  at the end of the Millennial age” (R3999:1). Let us keep practicing and training our “voices” of character, mind, and heart so that we can sing this song in glory, as did the angelic sons of God who “shouted for joy” in the dawn of earth’s creation (Job 38:7).

Those who sing this song teach others through their behaviour, actions, and words to do the same until “all nations will come and worship” (Revelation 15:4) in the presence of God “Who so loved the world, that he gave his only begotten Son, that whosoever believeth on him shall not perish, but have everlasting life” (John 3:16). Before they can believe they must hear (Romans 10). The billions who have died in ignorance must be made alive before they can hear. Their blessing will come during the Millennium when they “shall learn of the divine mercy, … and they shall bow to the Lord to confess his goodness and his love and enjoy … the opportunity of full reconciliation to God and full return to the perfect conditions of mind and of body, and to life everlasting, lost by Adam’s disobedience, and brought back by the great Redeemer for as many as will receive it upon God’s terms” (R3282). Then all will “come to a knowledge of the truth: For there is one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time” (1 Timothy 2:4,6, R76). Once the glory of the Lord shall have filled the Temple, all peoples shall sing this song, just as all of Israel sang the song of Moses when delivered out of Egypt, representing the escape from sin and death (R3283:4).

Great and marvelous thy works, just and true are thy ways!

The Levites who sang at the dedication of the Temple did not sing of divine wrath never ending, but of divine mercy forever (Psalm 136, R3283:4). We can sing now of God’s righteousness and just dealings with the nations, because we have come to see how He permitted evil and death by looking at the work of the next, as well as that of present and past ages (R497). The more advanced our concept of right, truth, holiness, and purity, the more we appreciate the divine view of sin (R3729:4).

Having The Harps of God

In Revelation 15:2, the singers have “harps of God in their hands” with all its strings attuned (R5441:6, 926:4). Our harps are “called The word of God, and Isaiah, Jeremiah, Daniel, David, Job, Moses, and all the Prophecies are but strings to our harp; they only require keying up and they will produce the sweetest harmony to this ‘Song of Moses and the Lamb,’ for as Peter says, God hath spoken of the restitution by the mouth of all these holy Prophets (Acts 3:21)” (R130).

Revelation 15:2-4

In Revelation chapter 15 and 16, the seven vials of the wrath of God, that close out this age and introduce the next, are described as poured out by seven angels in divine service. The blessings of the kingdom follow this work, and wait for its completion. In the meantime, those who appreciate the aim and result can sing with thanks and praise for the Divine action.

The “sea of glass” perhaps refers to the large “sea” or laver of water before the temple of God (2 Chronicles 4:2). The laver contained water for washing, and thus draws to our mind the cleansed or justified class of believers who stand above the world with a higher prospect and understanding. The “sea of glass mingled with fire” suggests the judgments of God that proceed during the Harvest, as described in the pouring of the seven vials. “Above the troubled people are the overcomers — calm, serene, untroubled. Their position shows that their standing is by faith (Matthew 14:29). To the eye of faith all is transparent as glass” (R497).

Brother Charles T. Russell wrote in an August 1880 Zion’s Watchtower article (R130): “We believe that this fire [trouble] has been mingling or coming among the people since 1873, and that it is to continue until 1914” (R130). Pastor Russell understood the period of the last plague “to be the closing act in the drama of this age” (R497). “An important difference exists between our view and that of many others however, in that they suppose the end of the age to be accompanied by the destruction of the people, and of the earth itself; while we understand that it is the ending of the present reign of evil, and a necessary preparation of mankind for the reign of righteousness” (R497).

Since Pastor Russell’s passing in 1916, clearer prophetic insight for the last 102 years has been permitted due to the unfolding of Biblical Prophecies. It is now apparent that the “time of trouble” (Daniel 12:1) that began in 1914 is a process consuming many decades. Elijah’s vision of the time of trouble shows three waves of activity (1 Kings 19:11,12).

(1) The winds of war came in two stages, World War I followed by World War II.

(2) The earthquake breaking up the colonial powers proceeded thereafter, perhaps until the break up of the Soviet Union in 1989.

(3) The fire of Islamic insurgency continues until Armageddon and its consequent effects, which close out the “time of trouble” and introduce the long sought Millennial Kingdom.

The ending part of this “time of trouble” will be punctuated with the seventh plague (beginning with Armageddon), and the loosing of the four winds of Revelation chapter seven. These will come after the saints have been “sealed,” apparently referring to the completion of the Bride class in glory. Recall that in Exodus 12:29, the firstborn were delivered from the power of the death angel, as the last plague was poured. So the “Church of the firstborn” are “passed over” from death to life at the outset of the final judgments against this “world,” or order of things.

The Crossing of the Red Sea Versus the Deliverance of the Saints of the Gospel Age

In Revelation there are seven last plagues, whereas in Exodus there were ten plagues. It seems to many brethren therefore that the first three of the ten in Egypt refer to distresses on Christendom that precede the seven last plagues of Revelation. These may be the (1) Reformation, (2) the French Revolution, and the (3) Adventist Movement, which all prepared the way for the end of the age.

After crossing the Red Sea, the awesome and eerie calmness of the sea, when restored to its normal height, could be likened to a sea of glass without a ripple (Matthew 8:26), as Israel looked down in hushed and prolonged silence upon the Egyptians dead upon the sea shore. Just as the seventh plague of Revelation 16 is in three parts — Armaggedon, Earthquake, Hail — so the end of Papacy is described in three parts in Revelation 18:8Death, Mourning, Famine.

The 144,000 members of the Bride of Christ will be complete in glory at the opening of the 7th plague of Revelation 16. Some members of the Great Company class will linger here, passing through this “great tribulation” while washing their robes (Revelation 7:14).

In this Exodus 15 account, Moses is a type of Christ, and the Israelites picture of the Lord’s people who sing the song of praise. Standing beside the sea, but at a higher elevation, the Israelites were witnesses of God’s judgment on Pharaoh and his host (Psalm 136:15).

The saints living at the end of this Gospel age must be faithful unto death (Revelation 2:10); they must be victors in every test. The enemies which have confronted the saints are many. Revelation 15 mentions these —

The beast, Papacy, which is described symbolically in the opening verses of Revelation 13.

The image of the beast. Here are some suggestions respecting this. “The Image was formed by the organization of the ‘Evangelical Alliance’ in 1846 … [thus] the overcomers of the ‘Image’ could not occupy this position of favor and exaltation prior to that date. This furnishes a general reason for believing that the plagues must commence this side of the date mentioned, since it is during the pouring out of the plagues that the overcomers occupy this condition upon the ‘sea of glass'” (R497). The image may refers to “organized sectarian Protestantism” (R497), perhaps allied in spirit.

The image of the beast is later referred to as the false prophet (Church of England) which is one of the three entities combining in plague six (Revelation 16:12-14) as a prelude to Armageddon (Revelation 16:16).

There is a comparison to be made between the golden image of Daniel 3:1, and the image of the beast in Revelation 13:18. In both instances the numbers mentioned are multiples of six. Both refer to statues that are set up. Both have to do with religious worship, and in each case the penalty for failure to do so is death.

King Nebuchadnezzar represents the civil or “dragon” element of society (Revelation 16:3) and it is these world governments (political power under the influence of Satan) that will try to co-operate together with the actions of the “beast” and its “image” (that represent the clerical or religious element on earth) to try to stabilize the crumbling societies of the world when things really start to pull apart — the brunt of this we believe, will occur in just over a decade from now).  These co-operative efforts will be born out of weakness, not strength but their efforts and croaking together “like frogs” (Revelation 16:13) will prove abortive (Revelation 16:18,19).

Babylon is pictured as a harlot in Revelation 17. The harlotry of the apostate church is due to her having a unification (adulterous marriage) with the governments of this world. On the other hand, the true saints (who are represented as the wise virgins in Matthew 25:1-13), strive to keep themselves separate from all entanglements with the world.

Revelation 10:1 in the sixth trumpet (the longest of all the trumpet descriptions, Revelation 9:13-11:14) depicts an angel with a rainbow — an emblem that the distress (of the 1260 years and its persecution unto death by Papacy) is past, just as the rainbow in the cloud after the Flood meant that the experience would not be repeated. This indicates that the persecution of the saints by Papacy, in the manner that it was exhibited during the 1260 years of Papal power, is over, not to be repeated.

In Revelation 17 the Papal system (represented as the “whore”) is destroyed. The 10 horns and the beast (that is, the people, the body of the beast ridden formerly by Papacy, the woman) will eat and devour and burn the whore. The “hour” in Revelation 17:12 is the time of her final judgment, depicted in the Old Testament as Jezebel being eaten by the dogs. Compare Revelation 18:10, “Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come.”

 The “mark” of the beast is an identifying mark that the recipient is in sympathy with Papacy. The mark could be either in the forehead (belief and mental agreement with Papacy), or in the hand (sympathetic activity with Papacy) — Revelation 13:16.

 The “number of his name — which is 666. The number six represents something sinful or away from the holy influence of God, and the triple appearance here intensifies the connection (Revelation 13:18). Compare Lamech’s “number” or lifespan of 777, whom some believe is related to the true church.

For many centuries the Papal System persecuted the saints of God. Revelation 13:7,6,5 — “It was given unto him to make war with the saints, and to overcome them … he opened his mouth in blasphemy against God … power was given unto him to continue 42 months.”

The number 666 some think is reflected also in the Latin title which the pope has taken to himself, “Vicarius Filii Dei,” that is, “Vicar of the Son of God.” Of the Latin letters in this title, those which the Latins also used to represent numerals, add up to 666. (In Latin the “U” of Vicarius becomes a “V,” and the double U [W] is actually a double V. Br. Frank Shallieu, “The Keys of Revelation,” page 361).

The Trinity: “The number 666 is composed of three 6’s. The fact that it is one number, yet contains three integers, may suggest the doctrine that from the time of Arius has been embraced by the nominal Church… The pagan Trinitarian doctrine, as shown so profusely by Alexander Hislop’s “The Two Babylons,” existed many centuries prior to the introduction of Christianity into the world. This unholy and unscriptural doctrine found its way into nominal churchianity about the time of Constantine. It not only existed in Babylon but also was expressed in the complicated theology of Hinduism and Brahmanism (Br. Frank Shallieu, “The Keys of Revelation,” page 366).

“Just and true are your ways”

“Who, but those who see the restitution to be accomplished in the next age, could sing this part of the song? Not one; Christendom in general fears to think of God’s justice in dealing with the nations in general, the great majority of whom have gone down into death without any knowledge of the only name whereby we must be saved. The righteousness, and justice, and love of God’s dealing, can only be seen by looking at the work of the next, as well as at that of present and past ages. Yes indeed we rejoice to proclaim to all who have an ‘ear to hear’ — Just and true are Jehovah’s ways in ruling the nations” (Br. Charles Russell, R497).

‘For all the nations shall come and worship in thy presence, because thy righteous acts are manifested.’ This is the last note of the song, and is full of force and meaning. How few are proclaiming, either publicly or privately, this part of the song. Some believe that many of the nations now dead are in a place of mental or physical torture, there to remain to all eternity. Others claim that they are dead, and will never again have life; others that those who are dead, will be raised from death to pass a mock trial, and be destroyed. But how few can sing this song of restitution, declaring that all nations shall yet come from death, and shall worship their Lord and Redeemer, when brought to a knowledge of the truth (1 Timothy 2:4). Even Sodom, a nation long since destroyed, shall come and worship (Ezekiel 16:48‑63)” (R497).

“King of the Ages”

“The Sinaitic manuscript renders the phrase “King of saints” as “King of the ages,” which appears to be the proper thought. The emphasis indicates that as God brings to a successful conclusion His purposes with respect to the Gospel Age, so likewise He will bring to a triumphant climax at the end of the Millennial Age His purposes in regard to mankind. This is the song and this is the confidence of the saints in verse 3. The fulfillment of Revelation 15:4 is yet future — the very near future it is believed!” (Br. Frank Shallieu, The Keys of Revelation, page 400).

Christ returned in 1874, and the Time of Trouble began in 1914 (Daniel 12:1). When the final stage of the trouble has come upon Christendom, after Israel’s deliverance, and the subsequent “earthquake” and “hail” that complete the seventh plague (Revelation 16:18-21), the revelation will dawn upon the people of Earth that God has intervened in a remarkable way. Thereafter, in Christ’s 1000 year reign of righteousness, all humanity will seek and obey the laws of the Kingdom (Psalms 96:11,13).

Tune Your Harps

Dearly Beloved Brethren in Christ —

“tune up your harps, and sing aloud our glad song of ‘Jubilee.’ Sing to your dear friends who love God, despite what seems to them his injustice. But if they will not hear sing to the world. It will be a ‘Bow of promise’ to them when they go further down into the time of trouble. And if you cannot do this sing it loudly in your own heart. It will joy and comfort bring you, to think of our Father’s love and realize that ‘His mercy endureth forever’ (Psalm 136). It will open and warm your heart and enrich it with love, both for your Father and for those who are the objects of His care and love” (R130).

Let us present ourselves as peace offerings, such as the Ram of Consecration, so that our lives may ascend as a sweet savor, to our Heavenly Father. Our consecration “is not to this condition or to that condition, to this prize or to that prize, but it is to our heavenly Father, to the One on high, an ascending consecration to God alone .. a full, entire, and complete consecration, nothing held back; not a part or partial … offering, but a whole.” “For our consecration to be acceptable in the sight of God, we must be stripped of all fleshly coverings. Hebrews 4:13, “Neither is there any creature that is not manifest in his sight; but all things are naked and laid open before the eyes of him with whom we have to do” (H. V. Warren, 1978).

As we onward sojourn without murmuring, seeking the Promised Land of Zion above, may we with great joy in the one Love, one Hope, and one Faith, and testifying and proclaiming of God’s acts of justice, love, wisdom, and power, continue to gladly and with thanksgiving in and for all experiences, sing:

“‘Not my own!’ my time, my talent,
Freely all to Christ I bring,
To be used in joyful service
For the glory of my King.”

Have You Lost the Song?

Dear friend — If you ever feel you have lost the song of the Lord, or if you feel you are walking through a valley which is overcast with the shadow of death, then may you gain great encouragement through the words of Brother H. V. Warren’s article “The Song of the Lord” in The Herald of Christ Kingdom Magazine (A direct website link of this article is cited in the Reference section below).

“When the burnt offering began, the song of the Lord began also” (2 Chronicles 29:27).

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References, Acknowledgment and Suggested Further Reading:

“R” – represents the references to the article numbers of the Reprints of the Original Zion’s Watch Tower and Herald of Christ’s Presence.
http://www.htdbv8.com/reprintA.html

Harvest Gleanings (HG)
http://www.htdbv8.com/HG/HG1.pdf

Br. David Rice — Editing.

Br. Frank Shallieu — “The Keys of Revelation,” pages 398‑400.

Br. Jim Parkinson, “The Exodus Plagues,” The Herald of Christ’s Kingdom, January / February 2018.
https://herald‑magazine.com/2018/01/01/the‑exodus‑plagues/

V. Warren, “The Song of the Lord,” in The Herald of Christ’s Kingdom, July / August 1978
http://www.heraldmag.org/archives/1978_4.htm#_Toc36734285

“God’s Comprehensive Law,” The Herald of Christ’s Kingdom, Volume 14. August 1‑15, 1931 No. 15/16
http://www.heraldmag.org/archives/1931_8.htm#_Toc23239884

Br. William J. Hollister, Notes on the Book of Revelation, Miami, Florida, May 1, 1960 (found in the Bible Study Library).

Christ’s Parousia (Second Presence) In 1874
https://biblestudentsdaily.com/2017/11/10/christs-parousia-second-presence-in-1874/

Moses and The Lamb — Hymns of Dawn No. 17
https://biblestudentsdaily.com/2018/05/19/moses-and-the-lamb-hymns-of-dawn-no-17/

Revelation Chapter 15 to 18 and The Song of Moses and The Lamb
https://biblestudentsdaily.com/2018/05/21/revelation-chapter-15-to-18-and-the-song-of-moses-and-the-lamb/

All For Jesus – Hymns of Dawn No. 8
https://biblestudentsdaily.com/2017/11/19/all-for-jesus-hymns-of-dawn-no-8/

Church Union and the Antichrist Booklet: https://chicagobible.org/product/church-union-the-antichrist/

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Jesus Feeds The Multitudes With Fish and Loaves of Bread

feeding 5000-1.jpg

There are two miraculous feedings of the multitudes, recorded among the Gospel accounts in the New Testament. As suggested in what follows, these two occasions appear to represent a blessing for the Church at the beginning of the Gospel Age, and another blessing at the end of the Gospel Age.

The Number Two

The Gospel Age is often represented by the number 2, or its greater magnitudes 20, 200, 2,000. A 20-cubit length for the Holy of the Tabernacle fits the symbolism. Perhaps two is used because the fruits of this age of the spirit are nourished by the two sources of instruction, the Old and New Testaments. The following examples of two in the Bible all relate in one way or another to the Gospel age, or to the nourishment and care of the saints during it —

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In the 1st miraculous feeding of a multitude, 5000 men were fed with 5 loaves of bread and 2 fishes (Matthew 14:13-21, Mark 6:30-44, Luke 9:10-17, John 6:1-15).

In the 2nd miraculous feeding, 4000 men were fed with 7 loaves of bread and 2 fish (Matthew 15:29-39, Mark 8:1-10).

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The Bread

  • John 6:35, 48 — Jesus explains he is “the bread” of life.
  • Matthew 26:26“this is my body.”
  • 1 Corinthians 10:16, 17“Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread” (NASB).
  • 1 Corinthians 11:26 — This verse concerns the Lord’s memorial which we daily remember as we sojourn in the footsteps of our Master. The fully consecrated receive the benefits of Christ’s sacrifice for us, and also share in his sufferings. “We are the children of God … if so be that we suffer with him, that we may be also glorified together” (Romans 8:16, 17). We mortify the fleshly mind, and renew the new mind in Christ (Romans 8:13).

Our share in these benefits, and experiences, are memorialized together with other ecclesia members in our annual observance of the memorial supper of Jesus’ sacrifice — receiving the bread, and drinking the “fruit of the vine.” It is an opportunity for us to renew our consecration vows, with our fellow yoke bearers around us.

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The Fish

The fish came to symbolize a Christian, since the Greek letter alpha (Α or α) looks like this image below and “alpha,” the first letter of the Greek alphabet, is mentioned in Revelation 22:13 as one of the descriptions of Jesus.

fish image.png

From the 2nd, 3rd, and 4th centuries, the symbol of a fish was used to represent Christians. Partly this drew from the two miracles of Jesus in which fishes were multiplied to feed his followers.

The word for “fish” is spelled in Greek as iota-chi-theta-upsilon-sigma. These are the first letters in the Greek words for Jesus, Christ, God’s, Son, Savior — thus brief for “Jesus Christ is God’s Son, our Savior.” (See Wikipedia, “Ichthys”).

Fish are mentioned and given symbolic meaning several times in the Gospels.

(1) Matthew 13:47-50 — The parable of the dragnet.

(2) Matthew 17:24-27 — The coin in the fish’s mouth.

(3) Matthew 12:38-45 — Jesus would be in the heart of the earth for three days, as Jonah was in the belly of the fish for three days.

(4) John 21:11 — The harvest of the saints is represented in the 153 fish.

(5) Matthew 4:19 — Jesus commissioned his disciples to be “fishers of men.”

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Feeding of the 5000

The two feedings of the multitudes with fish and bread represent Jesus feeding the Church at and following the two advents of Christ.

  • The bread apparently represents the “bread of life” (John 6:35), Jesus.
  • As fish can represent either Jesus, or his disciples, in this case it seems the fish given to the multitudes also represents Jesus as our life-giver, andsustainer, through his redemption.

Who was fed —5000 men besides women and children” (Matthew 14:21, NIV). Five seems to be a number associated with the new creation. Perhaps this is because we are developed through the holy Spirit, two, and the blood of redemption, three, and the sum of these is five. As there were five posts at the entrance to the holy, so here we have 5000 men being fed, in a picture of the beginning of the Gospel Age.

Other related uses of the number five are —

  • Matthew 25 — Five wise virgins.
  • Genesis 41:34 — In the time of Joseph one part in five of the grain was saved up for a time a need.
  • Numbers 31:27-31 — God’s share of the goods collected by the Israelites was one part out of 50, or out of 500, depending on the circumstance.

As with the 2, 20, 200, and 2,000, this meaning of the number also pertains to various orders of magnitude: 5, 50, 500, and 5,000.

12 baskets of “broken pieces” (NIV), “fragments that remained” (KJV) at the end of the first feeding — the remainder perhaps represents that the teachings of the 12 apostles were the resource for feeding the Church after Christ’s first advent.

Five barley loaves —

  • Barley represents Jesus.
  • Barley was the first crop of the year, and Jesus was raised on the day of the barley waving (Leviticus 23:11). Five in this case may pertain to Jesus as part and leader of the New Creation.

Green “grass” (Matthew 14:19, Mark 6:39 Suggests the new age of life then just opening.

After the first feeding — Jesus went to the mountain alone (Matthew 14:23) representing that Jesus after his first advent went to heaven alone (1 Thessalonians 4:16, John 14:6).

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Feeding of the 4000

The 2nd feeding, this time of 4000, is recorded in Matthew 15:29-39 and Mark 8:1-10.

Who was fed — 4000 men, beside women and children” were fed with 7 loaves of bread and “few little fishes” (Matthew 15:34), or “a few small fishes” (Mark 8:7). (The Alexandrian text says “two fishes” in Mark, but this may be a transcription error remembering the two fishes in the first case.)

Four represents judgment, and the harvest period of the Gospel Age is a time of judgment for the saints. As there were four posts at the end of the holy, so these 4000 men picture a time in the ending period of the Gospel Age.

Time Period: The 2nd feeding refers to Jesus Christ’s second presence, his “parousia” since 1874.

7 baskets of: “broken pieces” (NIV) — Perhaps shows that during the harvest, we have the accumulated benefit of the seven messengers (See the Book of Revelation) of the Church. Brethren sometimes have small variations of opinion about the specific identification of these messengers. The following is our best understanding —

(1) Messenger for the Church of Ephesus (AD 33-73) = the Apostle Paul.

(2) Messenger for the Church of Smyrna (AD 73-325) = the Apostle John.

(3) Messenger for the Church of Pergamos (AD 325-1157) = Arius.

(4) Messenger for the Church of Thyatira (AD 1157-1517) = Peter Waldo (supplemented by John Wycliffe).

(5) Messenger for the Church of Sardis (AD 1517-1667) = Martin Luther.

(6) Messenger for the Church of Philadelphia (AD 1667-1874) = William Penn.

(7) Messenger for the Church of Laodicea (AD 1874-2043) = Charles Taze Russell.

Seven loaves — Perhaps identifying Jesus, the bread of life, as the perfect one (seven). Or perhaps indicating that he is the bread of life for the Church that is depicted in Revelation as in seven stages (of the Church) through the Gospel Age.

After the 2nd feeding — Jesus took his apostles with him, representing the Church “going with him.” They are raised to life from the return of Christ forward, until the end of the Harvest, and will be with Christ thereafter.

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Lessons From These Two Miraculous Feedings

What lessons can be learned from Jesus’ two feedings with the loaves and fish? 

(1) The numbers of men are given, but there were also “women and children” fed as well. Perhaps the men represent the consecrated ones, and the unnumbered additional ones represent the “household of faith” who believe in Jesus, and have faith in him as the “bread of life,” but are less committed.

(2) A lesson of humility.

  • Plain, humble common food was provided. Perhaps we also should not concentrate our efforts on elaborate provisions, but be grateful for meeting the basic needs of life.
  • We should focus more on what comes out of our mouths than what we put into them.
  • Our desires should be plain and simple — to do the will of the one who hath called us out of darkness into his marvelous light, and run the race with cheerful patient endurance. Let us fix our eyes on Jesus, who for the hope set before him endured the cross. “Set your eyes on not what is seen but what is unseen,” and run in so as to gain the prize of the High Calling.

“Delight thyself also in Jehovah, and He shall give thee the desires of thine heart” (Psalm 37:4). These hopes and promises, with reverent prayer, are the best analgesia and safety against adversity. The tests of Faith will qualify us as members of the Bride class, to be sympathetic priests for the world during the Millennium.

(3) These comparisons between feedings help us see the benefit of Present Truth for the saints during the Harvest of the Gospel Age, since 1874, before the blessing of the world comes.

(4) We need not wait for someone to ask us for “food of Truth,” but like the disciples of Jesus, we are to feed others by offering the words of life to them that we have been blessed with.

“He said unto them, Give ye them to eat” (Luke 9:13).

Even if inconvenient for the flesh, do not decline to give help, show compassion, and offer the Truth of God’s love and plan. The fruits of the Spirit in Galatians 5:22-23 includes kindness and long-suffering — hence it involves spiritually “feeding” others at the expense of our own comfort.

There is a saying:

“To the world you may be one person,
but to one person you may be the world.”

If we think our “feeding” does not bring results, or that this or that other Brother or Sister in Christ should or could do more spiritual “feeding,” yet if we gladly accept the Lord’s prompting to proceed in the effort, spiritual blessings will follow.

(5) A lesson of not to be anxious about the cares of life (Matthew 6:31), for “God will supply every need of yours according to his riches in glory in Christ Jesus” (Philippians 4:19). In Matthew 15:32 we read, “Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.” Similarly, in our experiences of life, our Heavenly Father’s just and loving provisions of meeting our essential needs of life, reflect His compassion and merciful aid of help through Christ, the captain of our salvation. By the full surrender of our will to the will of God, we learn to trust in God’s perfect plan and depend on the Giver of all good things to supply us with what He sees is best for the New Creature in Christ (James 1:17).

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Below is an extract from “Discourses by Robert S. Seklemian” — (http://www.heraldmag.org/olb/contents/treatises/seklemians%20discourses.htm).

Lessons from the Feeding

Now let us consider the lessons contained in the feeding of the multitude. First, we can make a personal application. When the disciples reminded Jesus what a large quantity of bread would be required, Jesus asked, “How many loaves have ye? Go and see” (Mark 6:38). The disciples returned and said to Jesus, “There is a lad here which hath five barley loaves, and two small fishes. But what are they among so many?” (John 6:9). Someone may say, “My talents are so few and so small. What are they among so many? There are so many who have so much more than I have.” But what did Jesus tell his disciples when they reported their meager resources? “Bring them hither to me” (Matthew 14:18).

The Lord wants you.

 

He will accept your small offering of five barley loaves and two small fishes.

He can greatly multiply the effects of your small efforts in ways you never dreamed of.

“Bring them hither unto me!”

If nothing else give a little word of encouragement to someone, a little smile. Write a little letter of cheer and consolation, a little visit to someone sick or suffering. Give a little witness to a neighbor or relative. Put a tract under someone’s door. Build someone up a little in the truth. Let your light, dim though it be, shine out just a little in the darkness of this world. If you can do nothing else, offer a little prayer for the harvest work.

These are small things but they are things the Lord can bless and use.

If we cannot do them all, we can do some of them, at least one of them.

The Lord can greatly amplify their effect just as he increased the loaves and fishes.

Let us bring the Lord ALL we have whether great or small.

There is another more general application of this incident. Jesus said:

“Ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).

This gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come” (Matthew 24:14).

The gospel must first be published among all nations” (Mark 13:10).

It seems to me that a mere circulation of the Bible without explanation does not completely fulfill this requirement. It must be the gospel of the Kingdom which Jesus preached because he plainly said, “THIS gospel of the Kingdom.”

Have there been any missionaries since the early church who have preached the Millennial Kingdom of Christ beside Brother [Charles Taze] Russell and those with him?

“Gospel” means “good news.”

Certainly the hell-fire doctrine preached by nominal church missionaries is not the good news which must be published among all nations. The handful of true Christians today who have the true gospel may say, “Lord, this task is too great for us. What are we among so many? We cannot reach them all. Let others feed them. Let them just take the Bible and find their own spiritual food therein.”

But Jesus says to his people:

“Give ye them to eat!”

“Others do not have the truth, the gospel of the Kingdom. Others cannot feed them like you can.”

We may answer, “But Lord, we are so few, and have very limited resources. We have only five barley loaves and two small fishes! We do not have enough!”

Bring ALL you have to me,” Jesus answers, “I will bless what you have, and make it do. It will be more than enough. There will even be some left over.”

Miracles of Our Day

In the account Jesus performed a staggering miracle and the multitude ate and were filled. What a magnificent fulfillment of this we now see possible with only a limited expenditure of money aptly comparable to only five barley loaves and two small fishes. By an equally staggering miracle — that of radio, television, tapes, and mass media, facilities Brother Russell never had — the power to give a tremendous, worldwide public witness is now in our hands! Instead of thousands, millions can be fed with the sound, satisfying message of truth, the true gospel. Many ecclesias are taking full advantage of these opportunities. Although we are not seeking to convert the world, but only to garner the wheat, who can say what a powerful effect our sowing of the seed of truth may have in preparing the hearts of men to receive the blessings of the kingdom?

Then there is still another application of this event. That multitude that Jesus fed also pictures the world during the Millennial Age. As Jesus gave the bread to his disciples to pass on to the people, those who are now the Lord’s faithful disciples will in the Kingdom be the dispensers of this Bread of eternal life to all the families of the earth. Jesus told the multitude later:

“The bread of God is he which cometh down from heaven, and giveth life unto the world” (John 6:33). The Church glorified will be the channel through which the merit of Jesus’ sacrifice will be applied to the world. As the hungry multitude ate all they wanted and were filled, life will then be freely dispensed to all the willing and obedient. We read of that time: “The Spirit and the bride say Come. And let him that heareth say, Come. And let him that is athirst come. And whoever will, let him take the water of life freely” (Revelation 22:17).

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1 THESSALONIANS 5:18 – Give Thanks In All Circumstances

love.jpg

Thankfulness for the Heavenly Father’s limitless love and mercy aids in the growth in grace and develop “the fruits” of God’s character — “(22) love, joy, peace, patience, kindness, goodness, faithfulness, (23) gentleness, self-control; against such things there is no law” (Galatians 5:22-23).

Some one has suggested that these fruits of the spirit of God might be defined as the following:

  1. Joy — is Love exultant;
  2. Peace — is Love in repose;
  3. Longsuffering — is Love enduring;
  4. Gentleness — is Love in society;
  5. Goodness — is Love in action;
  6. Faithfulness — is Love on the battlefield of life.
  7. Meekness — is Love in resignation.
  8. Temperance — is Love in training.

[See “Studies in the Scriptures” Volume 6, page 186.]

Praising God for Your Current Situation

“Since as Christians we have learned that it is our privilege to be always rejoicing — to rejoice evermore and in everything give thanks — we need not, like the world, wait for special manifestations of Divine favor to call forth our praise, our homage of heart and our grateful obedience to the Lord. Rather, learning that Divine providence is in all of our affairs, ready to shape them for our good, we may rejoice ‘whatever lot we see, since ’tis God’s hand that leadeth us.’ Someone has well said: ‘If we are not ready to praise God where we are, and with our conditions and circumstances as they are, we should not be likely to praise Him if we were differently circumstanced and our conditions just that which now seems to us most desirable. Daniel could sleep better in the den of lions than Darius in the royal palace; he who could not find rest in a lion’s den, when that was the place for him, could not gain rest by a mere removal to a palace’ ” (“From Philippi To Athens,” The Herald of Christ’s Kingdom, Aug. 1921).

It is our own self which must be changed, not our circumstances or our possessions, in order to for us to have a heart that overflows with joy and praise.

How do you change self? 

(1) ASK God for help —

James 1:5 says: “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.

Before reading any further, please take a moment now, to pray to the Heavenly Father through Christ, asking for God’s Divine help in your matter … concerning your current situation — asking for God’s help to be pleasing to Him, thankful for your current circumstances as ALL THINGS are WORKING OUT FOR YOUR GOOD according to Romans 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

(2) APPLY EFFORT

Attaining a crown of glory is dependent upon our progress in Christ. Effort is required, as indicated in the following Scriptures:

  • “(13) Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, (14) I press toward the mark for the prize of the high calling of God in Christ Jesus” (Philippians 3:13,14).
  • “But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (1 Corinthians 9:27).
  • “Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;” (Colossians 1:11).

What Should We Be Thankful For?

For a start, we have an eternal gratefulness for being blessed with the richest favors of divine grace in that knowledge of Divine Truth which reveals to us the high privilege of becoming sons and heirs of God, and joint-heirs with Jesus Christ to an inheritance incorruptible, undefiled and that does not fade away, and which is reserved in heaven for the called and chosen and faithful according to God’s purpose.

God’s favour toward us revealed to us the hope of everlasting life, as justified, human sons of God and, we understand we have access to full restitution to the divine favor and likeness, as was at first possessed by our father Adam.

And how great was our joy when first, by faith, we claimed this precious promise for ourselves and realized that legally, through merit of the precious blood of Christ shed for our redemption, we had passed from death unto life, and that in God’s appointed time the everlasting treasure with all its attendant glory and blessing would actually be ours! But! Beyond even this, are the “exceeding great and precious promises” to those of this justified class who have been called, according to God’s purpose, to become the bride and joint-heir of his dear Son!

What a grand aspiration to attain to, that is still available to all who seek to know and please our Divine Father in every single aspect of their existence — who are seeking to fill up their void of loneliness and pain and despair with that peace of God which surpasses all understanding found from finding the best vocation in the world — offering their lives as living sacrifice unto God, and walking as Christ did, being trained to become empathetic priests of God to uplift mankind during the Millennium! To be the “spot lights” which magnify and illuminate God’s love, justice, wisdom and power is truly even now, the most joyful moments of this carnality!

What a perfect goal to aim for!

Then, in addition to all these blessings of hope and promise, we had the blessed realization during all the year, and with some of us for many years past, that though we walk through the valley of the shadow of death, as the Psalmist aptly represents the present life, our blessed Shepherd’s rod and staff have been our comfort and our safeguard.

How often has the friendly crook of the Shepherd’s staff protected us from wandering off into by paths and kept us in the narrow way; how his chastening rod has from time to time aroused us from dreamy lethargy and urged us on our way. And at such times we have recalled the comforting words:

“My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons.” (Hebrews 12:5-8)

“You prepare a table before me in the presence of my enemies” (Psalm 23:5). Spiritually, we have feasted on the bounties of divine favor; while in things temporal, under whatsoever circumstances we have been placed, having the assurance that all things work together for good to them that love God, we have realized that Godliness with contentment is great gain, having promise of the life that now is (so long as God wills us to remain here), and also of that which is to come.

Let us give Jehovah not only the praise of our lips, but also the incense of truly consecrated lives, throughout the year upon which we are just entering.

Dearly beloved!

With the start of this New Year, let us consecrate ourselves anew to the Lord in the sense of re-affirming and emphasizing that covenant. Tell our dear Lord that it is still our purpose to keep our ALL upon the Altar of Sacrifice during 2018 and until it is wholly consumed in His service. Then, let us proceed with studious care from day to day to pay these, our vows of Full Consecration, unto the Most High.

As we look back and with sorrow view the imperfections of even our best efforts, and then forward and see the lion-like difficulties that seem to obstruct our onward course, we will need greatly to reinforce our waning Courage with the special promises of Divine Grace to help in every time of need. We have the blessed assurance that the Lord will give strength unto his people(Psalm 29:11). “And call upon me in the day of trouble; I will deliver you, and you shall glorify me” (Psalm 50:15).

As soldiers under our great Captain, we have enlisted in no uncertain struggle, except our own faint-heartedness or unfaithfulness should make it so. We are fully supplied with the whole armor of God, and will be amply protected against all the fiery darts of the adversary if we accept it and carefully buckle it on; we are forewarned of all the snares and dangers that beset our onward way, so that we may avoid and overcome them; we are fully informed as to the policy and course of the Captain under whose banner we have enlisted, and of the part we are to take under his leading.

We have our Beloved Jesus’ constant presence with us, even to the end of our course. His inspiring voice may always be heard above the clash and din of battle—

  • Fear not, little flock, it is your Father’s good pleasure to GIVE YOU the kingdom!” (Luke 12:32)
  • Be of good cheer; I have overcome!” (John 16:33)
  • Let not your heart be troubled, neither let it be afraid!” (John 14:1)
  • Greater is he that is IN you, than he that is in the world.” (1 John 4:4)

If we are weak and incline to faint-heartedness we have only to remember the blessed promise, “The Lord will give strength unto his people;” and by our faithfulness in the service we shall glorify God and he will deliver us gloriously from all our foes, both seen and unseen.

How To Pay Our Vows?

When we consecrated ourselves fully to the Lord, we made a promise to God that we would hold nothing back for self.

Our consecration to God, includes:

ALL our possessions, our time, our physical energies and our mental attainments; the sacrifice of ALL our former earthly ambitions, hopes and aims, so that we should no longer pursue them to any extent. This, and nothing less, is what our vow of Full Consecration signifies.

It also signifies, further, that these possessions or personal qualifications, which the Lord terms talents, are not only to be released from the service of the worldly ambitions, etc., but that they are to be so released, not for aimless inactivity, but for the purpose of being utilized in an opposite direction—in the service of God, of his plan and of his children.

In the parable of the talents (Matthew 25:14-30), the Lord illustrated very clearly how we are expected to pay our vows of consecration to the Most High. He says, “It is like a man who, intending to travel, called his own servants and delivered unto them his goods. And to one he gave five talents, to another two, and to another one; to each according to his respective capacity; and straightway took his journey.”

Here are some Bible verses that teach us something important about thankfulness.

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.

1 Thessalonians 5:18 (KJV)  — “In every thing give thanks: for this is the will of God in Christ Jesus concerning you.”

Ephesians 5:18-20 (ASV) —”Be filled with the Spirit; speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; giving thanks always for all things in the name of our Lord Jesus Christ to God, even the Father.”

Psalm 136:26 (KJV) — “O give thanks unto the God of heaven: for his mercy endureth for ever.”

Psalm 106:1 (KJV) — “Praise ye the Lord. O give thanks unto the Lord; for he is good: for his mercy endureth for ever.”

Psalm 107:1 (KJV) — “O give thanks unto the Lord, for he is good: for his mercy endureth for ever.”

Philippians 4:6-7 (KJV) — “(6) Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. (7) And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.”

John 6:11 (KJV) — “And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.”

Colossians 4:2 (KJV) — “Continue in prayer, and watch in the same with thanksgiving;”

Psalm 28:7 (KJV) — “The Lord is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him.”

Psalm 116:17 (KJV) — “I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the Lord.

Colossians 3:17 (KJV) — “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.”

2 Corinthians 9:15 (KJV) — “Thanks be unto God for his unspeakable gift.”

1 Corinthians 15:57 (KJV) — “But thanks be to God, which giveth us the victory through our Lord Jesus Christ.”

Psalm 95:2 (KJV) — “Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.”

Psalm 92:1 (KJV) — “It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O Most High:”

Revelation 11:17 (KJV) — “Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”

Colossians 3:15 (KJV) — “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.”

1 Chronicles 29:13 (KJV) — “Now therefore, our God, we thank thee, and praise thy glorious name.”

2 Corinthians 2:14 (KJV) — “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.”

Psalm 105:1-2 (KJV)“(1) O give thanks unto the Lord; call upon his name: make known his deeds among the people. (2) Sing unto him, sing psalms unto him: talk ye of all his wondrous works.”

Psalm 30:4 (KJV) — “Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness.”

Psalm 69:30 (KJV) — “I will praise the name of God with a song, and will magnify him with thanksgiving.”

Acknowledgment/References:

The Watch Tower and Herald of Christ’s PresenceReprint 3695
http://www.htdbv8.com/1906/r3695.htm

The Watch Tower and Herald of Christ’s PresenceReprint 3135-3138
http://www.htdbv8.com/1903/r3135.htm

“From Philippi To Athens,” The Herald of Christ’s Kingdom, Aug. 1921
http://www.heraldmag.org/archives/1921_8.htm#_Toc517709610

The Harvest Truth Data Base: http://www.htdb.one/

Suggested Further Reading

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

“The Joy of the Lord Is Your Strength.” BIBLE Students DAILY post. https://biblestudentsdaily.com/2016/12/20/nehemiah-810-the-joy-of-the-lord-is-your-strength/

“Thanksgiving in our Hearts” — Adapted, David Steindl-Rast, “Before Turning out the Lights.” The Beauties of the Truth Periodical, Nov. 2003. http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/2003nov.pdf

“Thanksgiving For Spiritual Blessings” by Br. Jerry Moore in The Herald of Christ’s Kingdom.
http://www.heraldmag.org/2009/09nd_3.htm

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

roses and liies in the bible-bsd

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.

roe.jpg

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.”

two roes.jpg

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).

Colchicum Autumnale.jpg

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

tulip.jpg

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

Tulipa Agenensis - Sharon Tulip.jpg

(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.

Lilium Candidum.jpg

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

Polyanthus Narcissus

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).

Rose of Sharon - Hibiscus

“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.”

Anthemis Palestina.jpg

(8) AnemoneAccording 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).

anemone flower.jpg

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

Suggested Further Reading

“The Song of Solomon” by Br. David Rice. The Beauties of the Truth Periodical http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/BOTMAY02.PDF

“I Am My Beloved’s, and My Beloved Is Mine.” The Dawn Magazine, Sept. 1989, in the Christian Life and Doctrine section.
http://www.dawnbible.com/1989/8909cl-4.htm

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1 THESSALONIANS 5:16-18 – Prayer – The “Oxygen” for the New Creature in Christ.

 

prayer-1-Thes-5-16-18

“Let my prayer be set forth before thee as incense.” Psalm 141:2

This is the same thought elsewhere expressed in the Bible—that the prayers of God’s people rise up before him as a sweet perfume (Revelation 5:8).

The incense of old, which typified the prayers of the saints (Revelation 8:3), was composed of a rare mixture of spices, giving forth a peculiarly sweet odor and nobody was allowed to make that incense except the priests who were to offer it (Exodus 30:34-38; 37:29).

Aaron, brother of Moses and the first High Priest of Israel

Thus again the Lord shows us that the privilege of prayer, of approaching him in an acceptable manner, and praying directly to the Heavenly Father through Christ, is confined to the anti-typical priests, called by Apostle Peter the “royal priesthood” (1 Peter 2:9).

“Only those of the Lord’s people who have consecrated their lives to him, even unto death, are thus represented as members of the sacrificing priesthood, to whom the Apostle wrote, saying, ‘I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy and acceptable to God, and your reasonable service’ (Romans 12:1). The Lord has pledged to this particular class that he will hear them… he will answer them—not necessarily according to their natural preferences, but he will heed the spirit of their cry and give to them, according to his wisdom, the experiences and blessings most helpful” (R5692).

Luke 18:1 reads “And he spake a parable unto them to this end, that men ought always to pray, and not to faint.”

Prayer is the attempt to gain access to the presence of God, and to hold communion with him, and thus, prayer prepares the way for divine blessing and superlative joys (Volume 6, Studies in the Scriptures, p. 679).

“In thy presence is fullness of joy; at thy right hand are pleasures forevermore,” declares the prophet (Psalm 16:11).

We must not grow disheartened and discouraged because of the delay in the answer to our prayers.

“Consider Jesus lest ye be weary and faint in your minds,” “for in due season we shall reap, if we faint not” (Hebrew 12:3; Galatians 6:9).

The Motive Behind our Prayers

The Apostle James speaks of some who offer improper petitions. He says, “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts (James 4:3).

The word lusts here signifies desires.

“We are not to ask to gratify fleshly desires. An example of this, could be praying to the Heavenly Father to send us a million dollars, telling Him that we knew what to do with the money, and how to use it in His work. The Lord probably would not give it—for we would probably be asking amiss. But it might be that we would think that we were asking wisely.

“Whenever we ask anything from the Lord, we should scrutinize our motives to see if there is any personality connected with the matter. In our own case we should ask ourselves: Do we want that million dollars in order that we may shine in the use of it? If so, such a prayer would be a grossly improper prayer. We might offer such a prayer at the beginning of our Christian experience, and the Father would not chide us for it. We would excuse a child for doing what we would not excuse in one of adult years.

“In respect to this matter of prayer our Lord gives us a cue. It is this:

“If ye abide in Me and My Words abide in you, ye may ask what ye will, and it shall be done unto you” (John 15:7).

“For God’s Word to abide in us implies that we have a knowledge of God’s Word. This necessitates the studying of the Word of God, that we may know what to pray for… We should consider what the Word of God teaches on this subject, and if any one has become well acquainted with the Word of God, he should know whether or not he has met the conditions which will sanctify his prayer. It is only after he has come to this position that he may continue to make his request, nothing doubting. But very likely he will then find that he has not a very large list of petitions that he can present” (R5311).

WHAT TO PRAY FOR.jpg

The New Creature’s Greatest Need

In order to pray properly, the child of God should know what he may pray for. The things that the heavenly Father is pleased to give to his children are heavenly things.

1. THE HOLY SPIRIT.jpg

“The new creature is on trial for the new nature—for glory, honor, immortality. And he can receive these only as he is worthy. The terms on which he is received into spiritual relationship with the Father are that he shall mortify, deaden, the earthly impulses and seek to have the spiritual impulses quickened (R5311).

With persistence in our petitions to God we will know what is proper to pray for by studying the words of Jesus and the apostles and the prophets of old. The spirit-begotten ones may thus understand what are the rights and privileges of sons of God. To these the Heavenly Father is more willing to give the holy Spirit than earthly parents are willing to give good gifts to their children (Matthew 7:11).

“The holy Spirit is the one thing which the new creature needs” (R.5310).

Thus, the most important thing that the New Creature in Christ is to pray for, is for the holy Spiritthe spirit of holiness, the Spirit of God, the Spirit of Christ, the Spirit of the Truth, the spirit of a sound mind, the spirit of love. The Master’s words are, “If ye, then, being evil, know how to give good (earthly) gifts unto your children, how much more shall your heavenly Father give the holy Spirit to them that ask him?” (Luke 11:13).

God is particularly willing to give us the holy Spirit, and especially pleased that we ask for it.

This does not mean that earthly interests will be ignored, since our Heavenly Father knows perfectly what things of an earthly character we have need of, just as He knows what we have need of for our spiritual welfare (R5311).

The child of God should feel that it is a privilege to have the Lord’s approval of every thought, every act, and every word (R5310).

“What we do is God’s work, not ours… Today the Lord may be leading us by the still waters and in green pastures… Tomorrow the pathway may be thorny and through rough places. Thus day by day we grow in knowledge and grow in love, and we should be ready for whatever experiences may come to us: ‘Content whatever lot I see, Since ‘tis God’s hand that leadeth me’ ” (R5312).

The prayer of one who asks only in harmony with the Lord’s Word is certain to be answered.

“It is best not to use any set form of words in prayer, but merely to think in advance what you desire of the Spirit—more faith, more patience, more meekness, more love.

1. WISDOM.jpg

Praying For Wisdom

In James 1:5, we are encouraged to pray for wisdom. “If any of you lack wisdom let him ask of God, that giveth to all liberally and upbraideth not.” 

By this wisdom we may be enabled to speak and act in a way that will be helpful to others.

“In order to have the holy Spirit in large measure, we must keep near to the Lord… The illumination of the Spirit will… become brighter in proportion to our realization of our own imperfections and to the degree of our consecration to the Lord. This we manifest by the zeal with which we study his will as expressed in his Word, and with which we practice that will in the affairs of life. These are the means by which we may supply the oil to keep our light burning brightly. But while we are endeavoring to do this, we must see to it that we do not come into contact with anything which will tend to extinguish the flame of sacred love in our hearts.

“The world, the flesh and the devil are all in opposition to the light of the holy Spirit. To whatever extent they are brought into contact with the light, to that extent they smother itt. We should ever be on our guard lest we allow anything to dim or to extinguish our love for the Lord, for the truth or for holiness and Christ- likeness” (R5129, R5130).

What else should be prayed for and what are the effects of this?

Here are suggestions of what we are to pray for.

1. FOOD.jpg

Our affections must be upon the spiritual food—upon the bread which came down from heaven and upon all the precious promises of God of which Christ is the center and substance. These we must seek, these we must appropriate; and for these, therefore, the substance of our prayers will be. Thus our watching, praying and daily seeking will be in full accord. Moreover, thanksgiving must largely take the place of requests, from the time that we learn of the lengths and breadths and heights and depths of the divine provision, for both the New Creation and for our dear ones according to the flesh, and for all the families of the earth. What could we ask for more or better than God has already promised?

Daily breadBut is not this something for the flesh?  This is a necessity, and the Lord has warranted us in praying for our necessities.

“We are to use our judgment the best we may; yet we are not to trust to our own efforts alone, but to the Lord’s supervising care. If, therefore, the temporal supply be scant, we are to learn the lesson of frugality and care of what we have.

“We should learn very early in life not to be wasteful. When Jesus fed the multitude with the loaves and fishes, and then instructed his disciples to take up the remainder of these in their baskets, he illustrated his economy.

“We are to eat with thankfulness what we have, if it is merely bread and water, or potatoes and salt. There is nothing to indicate that we are to ask for pie or cake or ice-cream, but for the necessities. If in God’s providence He furnishes the necessities and withholds the luxuries, then we are to be satisfied, to be thankful (R5311).

Let us also ask ourselves daily: Did we waste anything today? Did we eat too much today—twice as much as we had need for? “If so, the Lord will probably teach you some lesson, and it will be for your good as a New Creature. But if you have used wisdom and economy, He will provide the things needful. As the Prophet says, “Bread shall be given him; his waters shall be sure” (R5311).

1. DELIVERANCE.jpg

Deliverance from the Evil One—which should lead us to see that there is an Evil One, and that we are not sufficient of ourselves to resist his attacks successfully. We need the Lord’s help at all times, and we need to pray continually and not to faint (R5311).

1. FORGIVENESS.jpg

Forgiveness of our trespasses daily—which are the result of our fleshly imperfections. “Our trespasses of the flesh today should be a great deal less than similar trespasses with us ten years ago or five years or even one year ago” (R5311).

1. GOD's KINGDOM TO COME.jpg

God’s Kingdom to come—By praying without doubting it, we are strengthening in our faith more and more.

“Let our affections be set on things above, and not on things beneath—upon the robe of Christ’s righteousness and our future glorious apparel, when we shall be like our Lord and see him as he is, rather than on earthly apparel” (R5311).

1. THANKS.jpg

Express thanks for Divine care and to request a continuance of the same.

*******

Prayer and praise should always go up to heaven arm in arm, like twin angels walking up Jacob’s ladder, or like kindred aspirations soaring up to the Most High” (Spurgeon).

*******

“The prayers recorded in the Bible are generally not lengthy. God accepts as our prayers all the good thoughts and sentiments of our minds, as well as those expressed by our tongues” (R5311).

1. EACH OTHER.jpg

Pray for each otherIn relation to this point, “the Editor” in the Reprints (R2576) of the Original Watchtower and Herald of Christ’s Presence, writes an encouraging comment in relation to a letter received from a Brother in Christ (i.e. Br. W. E. Vanamburgh from South Dakota, USA):

“We cannot express in words our deep appreciation of the love of the brethren so often expressed in their letters… We assure these dear brethren and all that their love is most heartily reciprocated. We love the brethren and take pleasure in laying down our life in their service. We are glad to know that you remember us and the Lord’s ‘harvest work,’ which he as been pleased to center here in Allegheny, in your prayers. If we may judge from the letters received, thousands of prayers ascend daily on our behalf. We cannot tell you how deeply we appreciate this: it keeps us humble as we remember our needs, and it strengthens us as we remember the Lord’s sufficiency and his willingness to pour out his blessings in answer to your prayers and ours.

These prayers and the divine power to which they are attached are to our hearts a bulwark against the many Satan-blinded foes who beset you and us continually because of our loyalty to the Lord and his Word.”

“The Scriptures not only encourage public and audible prayers amongst the Lord’s people, but point out, also, that he who prays should remember his audience in connection with his ministry, and perform the service so that he who hears may be able to say ‘Amen,’ whether audibly or in his heart” (1 Corinthians 14:13-17) (Volume 6, Studies in the Scriptures, page 688).

1. JERUSALEM's PEACE.jpg

Pray for the peace of Jerusalem“They shall prosper that love thee” (Psalm 122:6).

These words are as true of the Heavenly Jerusalem (government of peace) and her children of peace, as they are of the earthly Jerusalem—which now is, and is in bondage with her children (Galatians 4:25).

“But the Jerusalem above is free, and she is our mother” (Galatians 4:26).

“Those who are praying the Lord’s blessing upon his cause are seeking to serve it and are proportionately blessed. Those who are indifferent to the welfare of Zion and the Lord’s cause now, are standing in a slippery place and are in great danger of falling” (R2071).

“The true worshipers shall worship the Father in Spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship in spirit and in truth” (John 4:23-24).

Worship “in spirit and in truth” does not apply simply to prayer, praise, supplication and thanks giving. It goes deeper than all these. It takes hold upon the affections, upon the heart, and hence signifies not an act of worship but rather a life of worshipa life in which, through the begetting of the spirit and the knowledge of the divine plan, the individual becomes so at-one with God and all the features of the plan of God that it is, in the words of our Lord, his meat and his drink to do the Father’s will. This is worship in spirit and in truth. It will find its expression… also in all the acts and words of life (R2071).

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Pray for God’s will to be done. 

“We are not to tell God what to do for we have no means of knowing what is His will in matters in general.

“Our Lord Jesus did not pray in a mandatory fashion. With his petitions, he said, “Not My will, but Thine, be done”—I have no will of my own; for I have given up my will and I desire to have Thy will done. This is a prayer of full submission. It did not mean that our Lord did not pray in faith, nor that he would not get what he desired. It meant that he desired to learn the Father’s will; and he learned that the Father willed that he should drink the cup of suffering to the very dregs” (R5203).

Results of Prayer

It is the privilege of the Lord’s people to ask in order that they may have fullness of joy and the “peace of God, which passeth all understanding,” rejoicing greatly in hope of the glorious things which the Father has in store for us and which the holy Spirit reveals through the Word.

“The joyful Christian is the thankful Christian. The thankful Christian is the one who is making the best use of his life. By reason of having exercised thankfulness of heart, he will be the better prepared for the kingdom” (R5203).

It is truly an enormous privilege to have access to the presence of God, entering by faith into the Most Holy.

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

Acknowledgment

Br. Charles T. Russell—The content of this post is derived from a combination of various Reprints of the Original Watchtower and Herald of Christ’s Presence.

Suggested Further Reading

The Privilege and Power of Prayer by Irwin Doran. The Herald of Christ’s Kingdom.
http://www.heraldmag.org/literature/pray_7.htm

Effectual Prayer by Francis Earl. The Herald of Christ’s Kingdom.
Prayer – Effectual Prayer

Thanksgiving in our Hearts. Adapted, David Steindl-Rast. Beauties of the Truthhttp://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/2003nov.pdf

Let This Cup Pass From Me by Jerry Leslie. Beauties of the Truth.
http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/BOTAUG99.PDF

Hezekiah’s Song of Trust by Carl Hagensick, and Pray Without Ceasing by Peter the Damascene. The Beauties of the Truth. http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/BOTNOV04.pdf

What Is the Purpose and Intent of Prayer; What are its Privileges and Its Limits? BIBLE Students DAILY.
https://biblestudentsdaily.com/2016/03/15/what-is-the-purpose-and-intent-of-prayer-what-are-its-privileges-and-its-limits/

The Joy of the Lord Is Your Strength. BIBLE Students DAILY. https://biblestudentsdaily.com/2016/12/20/nehemiah-810-the-joy-of-the-lord-is-your-strength/

 

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Wait, O Thou Weary One, A Little Longer

  PHILIPPIANS 4, 13.jpg

WAIT, O thou weary one, a little longer,
A few more years – it may be only days;
Thy patient waiting makes thee all the stronger;
Eternity will balance all delays.

Wait, O thou suffering one, thy days of sorrow
Bring to thy weary soul its richest gain;
If thou a Christian art, a brighter morrow
Will give thee ten-fold joy for all thy pain.

Wait, O thou anxious one; the cloud that hovers
In gathering gloom above thine aching head
Is sent of God in mercy, and He covers
Thee with His heavenly mantle overspread.

Be patient and submissive; each disaster
Will bring thee nearer to thy loving Lord.
These trials make thee like thy blessed Master,
Who knows them all, and will His grace afford.

Be patient and submissive; strength is given
For every step along the weary way.
And for it all thou’lt render praise to Heaven,
When dreary night gives place to perfect day.

Yes, perfect day, the day of God eternal,
When not a shadow shall flit o’er the scene
In that fair land where all is bright and vernal,
And we will be with Christ, and naught between.

Wait, then, dear heart; control thy sad emotion;
God will subdue each angry wind and wave,
And when the voyage ends across life’s ocean,
Within the haven of sweet rest will save.

From “Poems of Dawn”

 

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2 PETER 1:5-11 – Is Mere FAITH IN GOD Enough?

2 Peter 1, 5-11 - C&C.jpg

The following post is an extract from “Epistles of Peter” by Bro. Frank Shallieu.

2 PETER 1:5: “And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge.”

“Add to your faith virtue.”

The next step in the Apostle Peter’s evaluation is virtue.

The Apostle Paul breaks down the various fruits leading up to love, but Peter is talking from the standpoint of making one’s calling and election sure and his listing gives a sequential development. The Apostle Peter, the fisherman, is now a mature Christian feeding the lambs as well as the sheep. Having been qualified with a wealth of experience, he knows that death is imminent. Likewise, Paul realized the end of his life was approaching when he said, “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day” (2 Timothy 4:8).
We are not reading a textbook but a very valuable, sobering account by one who speaks from experience as well as under the guidance of the holy Spirit.

Comment: Instead of the King James wording “And beside this,” the New International
Version has “For this very reason.” The NIV makes clearer the tie-in with the “exceeding
great and precious promises” of the preceding verse. In other words, “Because of the great and precious promises–for this very reason–you need to add to your faith virtue, etc.”

“Giving all diligence” is an important phrase, and it applies to all of the steps.
Give all diligence to add to your faith virtue.
Give all diligence to add to your virtue knowledge.
Give all diligence to add to your knowledge temperance, and so forth.

The great majority of Christians are immature seed.

In the parable, seed that falls in good ground and develops to maturity brings forth “some an hundredfold, some sixty, some thirty” (Matthew 13:23). In other words, full capacity is reached according to the content of the individual vessel. Some have
a 30 percent vessel, some have a 60 percent vessel, and the ten-talented person has a 100
percent vessel—and hence more responsibility. All three categories picture the Little Flock, children of the Kingdom in the real sense of the word.

Virtue means fortitude, strength of character.
Question: Doesn’t “virtue” also convey a morality aspect?

Answer: Yes, the breastplate of righteousness is part of virtue. From the simple rudiments of faith
and the milk of the Word, one now starts to get food that is a little stronger, and the body
grows proportionately stronger as well. The child grows, spiritually speaking, with moral
development and strength of character based on an outgrowth of faith.

Following initial faith, virtue is the first development of one who believes into Christ and starts to grow.

Many, thinking that knowledge follows faith, try to bypass virtue and want to teach and
write books when they are still babes. In the enthusiasm of our early days, we tend to be
overconfident. Those who talk that way are not mature Christians, and they betray
themselves by their immaturity of conduct, immaturity of reasoning, and immaturity in an assumed familiarity with Scripture. Thus the flesh tends to jump over virtue and go
straight to knowledge. However, Peter shows our need to go step by step by step.

Faith is the substratum of an entire Christian’s life. The just shall live by faith (Romans 1:17).
Faith in Jesus is the bottom line–faith that he is the Redeemer. We are to add to that faith, in successive order, the seven steps that Peter enumerates.

“Add … to virtue knowledge.” “Knowledge” is a broad term, for there are all kinds of knowledge.

2 PETER 1:6: “And to knowledge temperance; and to temperance patience; and to patience godliness.”

Peter continues to enumerate the various steps in the progression to maturity.

At the Last Supper, Jesus remarked to Peter, “I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren” (Luke 22:32).

After Jesus’ resurrection he gently rebuked Peter three times for the three denials. At that time Jesus said to Peter, “Feed my lambs.” The second time the Master said, “Feed my sheep.” And the third time was “Feed my sheep,” after which Peter said, “Thou knowest that I love thee” (John 21:15–17). Notice the progression: (1) “feed my lambs,” and then (2) “feed my sheep” and (3) “feed my sheep.” In other words, Peter was not in the position to feed mature adults at the time of our Lord’s ascension or even after Pentecost. At Pentecost, Peter possessed the first two qualities: faith and virtue. Peter had faith: “Thou art the Christ, the Son of the living God” (Matthew 16:16). Also, he and John spoke very boldly on the Day of Pentecost.

“Virtue” means strength, courage, fortitude.

Now when we study Peter’s epistles, we see a very different Peter from the impulsive one in the Gospels.

Peter tells us to add to or supplement our faith with virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity. In other words, Peter adds seven different qualities to the basic substratum of faith.
Let us consider “knowledge.”

Remember, Peter is speaking about character development. Regardless of the subsequent lack or fullness of development, we all start our Christian walk as babes with faith in Jesus. In his first epistle, Peter said that “as newborn babes, [we should] desire the sincere milk of the word, … [so that we] may grow thereby” (1 Peter 2:2). As the babe feeds on milk, his bones grow and he gets a little stronger so that, spiritually speaking, he can withstand opposition and persecution. This would be adding virtue to our faith.

To add knowledge, the babe needs milk for growth. “Milk” includes the knowledge of
God’s Word, for how can we instruct others if we have not been instructed ourselves?

To knowledge, we are to add temperance or self-control.

The growth of Peter in the area of self-control is amazing! He underwent a remarkable change from his earlier impulsiveness.

Jesus said to Peter, “Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not [to death in crucifixion]” (John 21:18). Jesus was referring to the manner in which Peter would die. When Jesus asked, “Who do men say that I am?” impulsive Peter responded, “Thou art the Christ, the Son of the living God” (Matthew 16:13–16).

Peter was a natural leader, but he needed to be instructed himself. The very fact Peter was naked in the boat after Jesus’ resurrection gives us an insight into his character. He did not want any restraints. He impulsively girt himself with his coat and jumped into the water to swim to Jesus, who was frying fish on the shore.

This same man, but a mature and developed Peter at the end of his life, said, “Add to your knowledge self-control and self-restraint.”

This self-restraint must come after knowledge.

Both of Peter’s epistles were written in the last years of his life, just before his death. How valuable is the instruction of Peter in his maturity!

When Paul discusses the various graces of the holy Spirit, he does not necessarily
enumerate them in succession. For instance, in describing love, he does not follow any
particular sequence, but Peter says, “Add to your faith virtue. Add to your virtue knowledge. Add to your knowledge temperance.” Thus Peter gives a sequence and Paul does not. The point is that the instruction of the two apostles does not conflict. Paul gives more detail but lists the graces of the holy Spirit in random fashion. (An exception would be Paul’s discussion of faith, hope, and love, which are in succession.)

Comment: It was Peter who lopped off the ear of Malchus in the Garden of Gethsemane at the arrest of Jesus. This act is another example of his impetuosity and impulsiveness.

Comment: In a practical sense, temperance could be along both material and spiritual lines. We need to have self-control over our life-style and how we expend our resources. Along spiritual lines, temperance would affect how we witness and preach the gospel. For example, as a general rule we would not deliberately make a spectacle of ourselves.

Comment: A comment in the Berean Manual says, “Moderation, self-restraint in all things–we are not to be hasty and hot-tempered, or rash and thoughtless, but evenly balanced, thoughtful and considerate.” We get this moderation through the knowledge of God’s Word.

Reply: Yes, “he that ruleth his spirit [is better] than he that taketh a city” (Proverbs 16:32).

“Let your moderation be known unto all men” (Philippians 4:5).

We should be temperate in language, money-getting, money saving, eating, drinking, joy, sorrow, at work, in the store, home, church, and schoolroom–everywhere.

Comment: On the other side of the coin, there is a danger in becoming too temperate and thus not having enough zeal for the truth, the Lord, and His service.

Reply: If we have too much self-control, we will be mute when we should speak. The other extreme is being so out of hand and rambunctious that we destroy whatever good we might do. The proper amount of self-control makes us much more effective.

Add “to temperance patience.” What is this “patience”?

The Greek word is hupomone, which means “endurance.” Hupomone conveys the thought of bearing under a burden, of enduring it and not chafing, of remaining under the burden and not giving up. The same word is used in Hebrews 12:1, “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.” Of course a lot depends on the makeup of the individual, for we are all different. Some brethren under trial may react without a lot of apparent cheerful endurance and yet be faithful. The circumstances must be considered. Those who run a marathon race are not very cheerful when they near the end of the race, for they are pressing on to the utmost. Those who win have an extremely strong
desire to excel and be a champion.

Comment: James 5:11, in referring to Job, uses this same Greek word for “patience.”
“Behold, we count them happy which endure. Ye have heard of the patience of Job, and
have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.”

We are all familiar with Job and the conditions under which he endured.

Comment: “Patience” would be meekly submitting to discipline in every case. Add “to patience godliness.” “Godliness” is the wrong word, for that quality should be the
end, the highest step. Godliness and love are synonymous. The thought here should be
love and reverence for God, God-likeness. Thus the word “piety” is a better translation, for piety is a form of reverence. Piety can also be considered decorum, as in 1 Timothy 3:15, “Behave thyself in the house of God.”

Comment: Strong’s and the Diaglott use the word “piety.”
Reply: The Greek word is eusebeia, and a famous historian was Eusebius, a name meaning piety, a reverent one.

Comment: Reprint 2155 states that God-likeness, piety, is “that devout controlling reverence for God which yields a hearty, cheerful, loving conformity to his will–fervency of spirit in serving the Lord.”

Reply: Piety is especially fervency in spirit in obeying the Lord. He is looking for obedience in us–that is the bottom line.

Works by themselves are meaningless.

“To obey is better than sacrifice, and to hearken than the fat of rams [which is offered in sacrifice and may cost a little money]” (1 Samuel 15:22).

Obedience supersedes works.

2 PETER 1:7: “And to godliness brotherly kindness; and to brotherly kindness charity” 

Add to piety “brotherly kindness.” There are occasions where it is difficult to love all
brethren completely and indiscriminately. In other words, there are cases where we cannot manifest love to others because of their disobedience. For instance, 1 Corinthians 5:11 says, “I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.”

The individual may not have even consecrated, but if he thinks he is a brother in truth and is a drunkard, a brawler, a fornicator, etc., we are to refrain from fellowship with him. Treating him in this manner is doing him a favor, for if he truly loves God, the truth, and the Lord’s people, he will feel he has done something wrong and will repent.

The Greek word for “brotherly kindness” is philadelphian. Some translations use “love of
the brotherhood,” and that is a better term.

We love those who fervently love God. We are drawn to such because they are of the brotherhood. Jesus particularly favored Peter, James, and John because they manifested a greater zeal for God. The incident in which Jesus raised the daughter of Jairus illustrates this favoritism (Mark 5:35–43). Another example is Jesus’ transfiguration (Matthew 17:1–9). That is the type of love we should have for the brotherhood.

We love those who love God, and the more they love Him, the more we love them.

Moreover, we are helped by their example. In the hymn “Onward, Christian Soldiers,”
when we sing the words “All one body we,” we are thinking not of individuals but of the
brotherhood, of those who love Christ and are trying to serve God.

Add “to brotherly kindness charity [love]. If the previous step was love for the brotherhood, what is this highest type of love? It is agape love.

Comment: We love those who love God and have a special affinity for them because of our common bond, but our love must go beyond that point to where we love mankind.

Comment: This would be a principled love versus phileo love with an emotional basis.

Comment: We love the Lord, the brethren, humanity, our enemies, and also the brute
creation.

Reply: That is true, for principled agape love is broad. The Law shows how we should treat the animals; for example, they should not be unequally yoked in plowing. Agape love includes love for our enemies and doing good to them that despitefully use us (Matthew 5:44).

With this principled love, “God so loved the world, that he gave his only begotten Son”
(John 3:16). Those who obey in the future will be saved, for God has made provision for the restitution of mankind. In other words, He will open the opportunity for salvation toothers besides the brotherhood. His love goes from the brotherhood to mankind and even to those who are enemies now but may not be once their eyes are opened in the Kingdom.

Only those who are incorrigible in iniquity will go into Second Death.

Remember that before Peter started the enumeration of the seven graces of the holy Spirit, he said, “And beside this, giving all diligence,” add to your faith, etc. (2 Peter 1:5).

Because we live in the world with its responsibilities and experiences, our time becomes important–the little time we have left after doing that which is right for family, employer, and others. We must give all diligence to add these seven qualities. Isn’t it remarkable that the impulsive Peter is like a statesman or a father in these epistles? True, he was a leader in the beginning of his Christian walk, but now he is more than that. In his first epistle, which was written only a couple of years before the second epistle, he called Marcus “my son” (1 Peter 5:13). Paul used the same terminology with Timothy, and that epistle was written near the end of Paul’s life. As the apostles aged in the truth, they matured. Peter underwent a radical, miraculous, almost unbelievable change from his days as a fisherman. True, he speaks according to the holy Spirit, but his own life is in harmony with that holy Spirit. He experienced these steps himself, and he is passing on the information to us. Later he says, “I am going to remind you of these things until the day I die, and the Lord Jesus has informed me that my death will occur soon.”

Comment: The verses being alluded to are quite touching: “Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shown me” (2 Peter 1:13,14).

2 PETER 1:8: “For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.”

Comment: If “these things” (the seven steps above faith in verses 5–7) are in us and abound, we will make our calling and election sure. The fact that Peter uses the term “these things” five times in this chapter (verses 8–10, 12, 15) shows how important they are.

Reply: Yes, Peter is inclined to repeat words and references. For instance, the use of the
word “divine” twice in this chapter is unusual, for that word appears only three times in
the whole New Testament. The reason is that Peter recognized his own faults and weaknesses and how the Lord changed his life. He is admitting, as it were, that what God
did for him, He can do for us. Accordingly, Peter mentions the importance of developing
character and the various steps of grace that are required if we are to win a crown. We must have diligently tried to add the seven graces to our faith.

Comment: If the words “and abound” had been omitted, the meaning of the verse would have been a little different. All who get life on the spirit plane, including the Great
Company, must have these qualities, but to attain the Little Flock, to get an “abundant
entrance,” these qualities must abound in us and must increase more and more.

Reply: For example, when people do acts of kindness, are patient, etc., there is often a lack of consistency. With knowledge, some are satisfied with a certain level and stop there. These qualities must be diligently practiced if we would be more than overcomers.

Question: Is the “knowledge of our Lord Jesus Christ” in verse 8 the same “knowledge” that is in verse 5?

Answer: The Greek gnosis is used in verses 5 and 6, and epignosis (full knowledge) is used in verses 2, 3, and 8. The words are the same except that epignosis is expressed more powerfully, i.e. with more fullness. By faith we know (gnosis) that Jesus is the Savior, that he died for our sins, and through this knowledge we are forgiven for our sins. In addition, we should also know in more fullness (epignosis) his sermons and parables, his life and character, and how he lived to please the Father.

The “knowledge” (gnosis) of verses 5 and 6 is the second step in the various graces of the holy Spirit, but epignosis embraces all seven steps, which would include a comparison and study of Jesus’ statements and teachings. However, epignosis has nothing to do with the depth of our understanding, which is not always the same. If we have not searched the Scriptures daily, if we have not habitually familiarized ourselves with the Word of God, with the life of Jesus, with the Old Testament, etc., we will be lacking.

Comment: In the footnote for the text “If these things be in you, and abound … ye shall
neither be barren nor unfruitful,” “barren” means “idle.”

2 PETER 1:9: “But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.”

To be “blind” in this sense is to be nearsighted, meaning the individual “cannot see afar
off.”

Question: What is the relationship between the first part of verse 9 and the second part? What does lacking the graces of the holy Spirit have to do with forgetting that we were purged from our old sins?

Answer: The object of our being purged from old sins is to grow in character. We are nearsighted if we do not always keep this goal in mind. Peter is saying, “It is not enough to just believe Jesus is the Savior and to be willing to suffer for him. We must have more understanding in order to please God.” Since we are imperfect and by nature fallen–our humanity is depraved–we must frequently occupy our minds with pure thoughts. Paul said, “Think on these things.” “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things” (Philippians 4:8).

If we do not feed on pure thoughts, our minds will naturally gravitate to unspiritual things.

Those who neglect or do not see the necessity of developing the fruits of the holy Spirit, are “blind,” nearsighted. Far-sighted vision would be making our calling and election sure. We are not at the goal yet, so we must keep running.

We cannot let ourselves drift in our thinking or in our actions, but must school ourselves with God’s Word.

Comment: If we stagnate and do not grow in character, we stay in the sins from which we were supposed to be purged.

Reply: We must try to distance ourselves from the old man as far as possible. Of course we cannot do this completely, for he is saddled on our backs, but we must separate as far as possible from our own reasoning and our own will.

2 PETER 1:10: “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:”

The objective is to make our calling and election sure.

If we take our eyes off the goal, we will gravitate to our natural tendencies instead of to the supernatural tendencies of the Holy Spirit.

“If ye do these things, ye shall never fall.” The thought is that if we develop these fruits of the holy Spirit and they abound in us, we will never fail but will succeed in attaining the Bride class.

Comment: The Great Company will fall or fail to a certain extent.

2 PETER 1:11: “For so an entrance shall be ministered unto you abundantly into the
everlasting kingdom of our Lord and Saviour Jesus Christ.”

If we give all diligence to developing the fruits of the holy Spirit, if we have the right heart attitude and diligently practice Christianity throughout our Christian walk, we will get an abundant entrance into the Kingdom, for we will be obeying the promptings of God’s holy Spirit.

We are given “exceeding great and precious promises” so that we might inherit the divine nature.

The “everlasting kingdom” would be the age-lasting Kingdom (Greek aionian). The 144,000 will be on the throne and reign throughout the Kingdom Age.

 

Acknowledgment:

Bro. Frank Shallieu–for the content above which was an extract from “Epistles of Peter” The full study is on the Bible Study Library CD which can be accessed at the following link: https://herald-magazine.com/bookstore-2/#!/Bible-Study-Library/p/38387237/category=0

 

URL of this post: https://biblestudentsdaily.com/2016/08/06/2-peter-15-11-is-mere-faith-in-god-enough/

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