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GLEAN CAREFULLY. YET THERE IS ROOM.
Many new laborers have recently entered the ranks of the Dawn colporteurs, and we are glad to be able to announce that they are generally doing excellent service. One sister who gave up a good situation as a school-teacher reports that she has been able to average twenty books a day, even during the recent extremely hot weather.
Whilst there is still plenty of room for more workers in this part of the harvest work, which our Master is so abundantly blessing, we are impressed with the necessity of making the work done more thorough than heretofore. And we desire to impress this thought upon all the Colporteurs. Make thorough work of every town you touch and pass by no town of one thousand or more population. Indeed, experience is proving that the small places are amongst the best, except where affected by some local labor-strike.
In the interest of all and of the work we are now laying out specific routes for the colporteurs instead of allowing a promiscuous running about. Any colporteur not having received such an outline route will please correspond with us some days before ready to leave his present field.
In view of the fact that we sometimes refer to the Colporteur work as the "harvest work" some have inquired whether we mean that it alone is "harvest work." We answer, No. Although it seems to be the work that the Master is chiefly blessing and using, in gathering his saints into oneness and harmony with himself and each other through the knowledge of the truth, and therefore the work that all desire to engage in who can do so, it is not the only way of serving. Some are using their voices publicly, some privately. Some are using their pens publicly, some privately. Some are using the tracts and some the DAWNS—some publicly, some privately. Any way that you can best serve the Lord and his true sheep by circulating the present truth, "meat in due season," is harvest work; and if done with a pure, unselfish desire, in the name of the Redeemer, it is acceptable service. God bless all the co-laborers. Go on and on, from grace to grace and from service to service! His grace is sufficient for you,—each and all.
Letters containing money or orders should be addressed to the Tower Publishing Co. Private letters to the Editor may be enclosed, sealed, in the same envelope. Make no allowance for our remembering previous orders and explanations. Make each letter complete in itself. When changing your address give the old as well as the new one. Remit by Draft, Money Order or Registered letter. Give your full address at the beginning of each letter.
TRACTS IN SWEDISH AND NORWEGIAN.
Tract No. 1, "Do the Scriptures Teach that Eternal Torment is the Wages of Sin?" has been translated into Swedish, which is Tract No. 9; and into Norwegian, which is Tract No. 13. We do not send these out except when specially ordered. Any who can use these judiciously are welcome to order them—freely. These, as well as Nos. 1, 2, 3, 4, 5, 6, 10 and 14, are supplied in quantities without charge—out of the Tract Fund.
r1432 VOL. XIII. AUGUST 1, 1892. NO. 15.r1432 THE ROYAL PRIESTHOOD
STUDIES IN THE ACTS OF THE APOSTLES.
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LESSON IX., AUG. 28, ACTS 7:54-60; 8:1-4.
Golden Text—"He kneeled down and cried with a loud voice, Lord, lay not this sin to their charge."—Acts 7:60.
Stephen was one of the seven deacons chosen by the early Church to manage some of its temporal affairs, and thus relieve the burden of the apostles, that they might give their whole attention to its spiritual oversight—to prayer and to the ministry of the word. (Chapter 6.) But the early Church were all ministers according to their ability and opportunity, and so while Stephen thus endeavored to relieve the apostles of temporal cares, that the Church might have the full benefit of their superior service, he was active also in declaring the truth in harmony with the apostles.
And the Lord was with Stephen and corroborated his teaching by granting him power to work "great wonders and miracles among the people." The rapid growth of the Church under the spur of its early zeal and faith, and the clear testimony of the Lord working with them by miracles and signs, excited and greatly increased the hatred and opposition of a conservative class, who were determined to perpetuate the old institutions of Judaism at any cost; and this hatred ripened into bitter persecution, of which Stephen was the first martyred victim.
The charges brought against Stephen were (1) that he spoke blasphemous words against the holy place [the temple], saying that Jesus of Nazareth would destroy it; and (2) that he would change the customs of Moses.—Acts 6:13,14.
These accusations were likely partial statements of the truth. Stephen had probably been telling the people how that material temple must pass away, and how God was about to rear a more enduring spiritual temple in which it was their privilege to become living stones; and that their temple and in fact the whole system of Judaism was only a shadow or type of the glorious spiritual favors of the new dispensation which it was now their privilege to enjoy, and that their typical system must now pass away, since the antitypical spiritual dispensation had come. We can easily see how these blessed truths would be misunderstood and misrepresented by those who were blinded and excited by prejudice and bitter hatred of the crucified Lord and his followers.
Being unable to resist the wisdom of the spirit by which he spoke, they were the more infuriated against him, and finally they seized him and brought him before the council, the Sanhedrim, and preferred the above charges against him. Stephen doubtless realized the dangers of the hour, but he was so filled with the spirit of God, and so enthusiastic over the glorious gospel he had to proclaim, that he seemed to lose all fear and all concern as to what they would do to him in his eagerness to improve this opportunity of testifying for the Lord before the assembled elders of Israel; and the peace and joy of his heart shone from his eyes, and so illuminated his whole countenance that his face is said to have been like the face of an angel.
In his reply to the charges he briefly rehearsed the whole history of Israel, showing most clearly his faith in the fact that God had marked out the whole economy of that dispensation and that he accepted the teaching of Moses and the prophets, and honored them as God's chosen witnesses of that dispensation. (Acts 7:1-50.) In verses 48-50 he began to show the difference between the material temple in Jerusalem and the glorious temple which God was about to build, and how the former must therefore pass away. But here he seems to have been interrupted; for there is a sudden break in the discourse. They had heard enough, and probably his voice was for a time drowned in the din of many voices to the effect that his last statements were sufficient proof against him.
VERSES 51-53 were probably spoken above the clamor of many excited and angry voices—"Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the holy Spirit: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One, of whom ye have been now the betrayers and murderers; who have received the law by the disposition of angels [through the agency of God's messengers] and have not kept it."
VERSES 54-56. This was enough: they could endure no more. They knew the accusations were only too true, but being far from penitent [R1432 : page 235] and excited to the more desperate and determined opposition, they ground their teeth with rage, and doubtless looked one upon another to see who would make the first move to lay violent hands upon him; and in the interval before the storm broke forth, Stephen, "being full of the holy Spirit [full of a holy enthusiasm for the Lord and the truth] looked up steadfastly toward heaven" [a prayerful look heavenward for grace to help in this time of need, just when the storm cloud was about to burst in its fury].
As he thus looked heavenward a picture of the glory of the Lord floated before his mental vision, and he said, "Behold, I see the heavens opened and the Son of man standing on the right hand of God." His mind was carried forward to the glorious Millennial reign of Christ—the new heavens and the new earth—where he saw Christ stand at the right hand of God [the chief place of power and dominion]. He saw it just as we see it to-day—by faith "in the sure word of prophecy"—and in his mental vision of that future glory caught by the eye of faith, he was refreshed and strengthened in spirit while the merciless stones crushed out his consecrated life.
VERSES 59,60. In the midst of his dying agonies his persecutors heard him commending his spirit, his new life to the Lord, and then praying that this sin might not be laid to their charge.
CHAPTER 8:2 shows again the brotherly love of the early Church: how devout men—men who were not afraid to be counted among the friends and brethren of the faithful martyr—carried [R1433 : page 235] him to his burial and mourned over him.
VERSES 1,3 show the zeal of one, Saul of Tarsus, in the persecution of the early Christians and his part in the persecution of Stephen, even unto death. He consented to his death and took charge of the cast off outer garments of those who stoned him; and he made havoc of the Church: entering into every house and haling men and women, he committed them to prison. Yet Saul's was not a hopeless case, and Stephen's prayer for his persecutors did not go unanswered; for from their midst this one was shortly after raised up to be a most efficient and devoted servant of the truth.
VERSES 1,4 show how the persecution spread to all the Church, causing all except the apostles to leave Jerusalem and remove to other parts. The apostles bravely determined to stand their ground there, doubtless in order to give courage to the scattered flock who might still look to them at Jerusalem as representatives, overseers and counsellors of the Church. Had they gone it would have seemed as if the Church were broken up. But as the others went forth they went everywhere preaching the word, and so the persecution did not really hinder, but it actually helped to spread the truth more and more. They all recognized their commission from God to preach the truth as soon as they received it.
There was no such false idea of preaching then as we find in the churches of to-day. Now chiefly those who are ordained of men, and who have gone through a certain course of human training in so-called theological schools (all of which greatly pervert the Word of God), and who wear broadcloth suits and white neck-ties, and stand in the pulpit of a fine church building, are regarded as preachers of the gospel. But then every member of the Church recognized his obligations, and his divine ordination to the work of the ministry. And so it should be to-day; for, says the Apostle Peter (1 Pet. 2:9), "Ye are a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvelous light."
This is the work of the whole Church, every member of which is a priest, and every member of which should therefore diligently proclaim the word "in season and out of season" (whether at his own convenience or not) whenever and wherever he can, and by whatsoever means he is able to command—by word of mouth, by the pen or by the press, or by all the agencies he can employ.
Let us mark and profit by the example of the faith and zeal and courage and true Christian heroism of the early Church.
LESSON X., SEPT. 4, ACTS 8:5-25.
Golden Text—"And there was great joy in that city."—Acts 8:8.
VERSE 5. This Philip was another of the seven deacons chosen to relieve the apostles of the temporal affairs of the Church; and, like Stephen, he not only helped in this way, but did good service also in preaching Christ in Samaria when driven out of Jerusalem by the persecution.
VERSES 6-8 show how the Lord worked with him and endorsed his teaching, and how the people believed and were blessed and filled with great joy.
VERSES 9-13 mention the admission into the Church, on profession of faith in Christ and by baptism, of one who was not a true convert to Christianity and who was not really consecrated to God, as his symbolic baptism implied. Nevertheless he floated along with the Church and companied with Philip and for a time was [R1433 : page 236] not recognized. Thus, even in those days, we see that there was a nominal church which comprised both the wheat and the tare element. On the contrary, the real Church, "whose names are written in heaven," has never included any but true and consecrated believers—the wheat. As time advanced and the Church increased in numbers, and the mystery of iniquity continued to work, and especially when persecution abated, the numbers of the tares greatly multiplied, until to-day the whole field of "Christendom" is so overrun with tares that the wheat can only be found by careful searching.
The tare element in the Church is not a vicious element: as in the illustration, they are, in general conduct and appearance, like the true wheat class, and can scarcely be distinguished from them until some test of character reveals the unregenerate heart, as in the case of Simon. The truth due and revealed in the harvest or end of this age is the sickle in the Lord's hand for the separation now in progress.
VERSES 14-17 show how the Lord marked the apostles above all others of the Church as his specially chosen and empowered witnesses. While he endorsed the faithful testimony of Philip, Stephen and others, by miraculous signs and wonders in them, the power of conferring spiritual gifts on others by the laying on of hands was reserved for the apostles only. Accordingly, we read that, as soon as the information reached the apostles at Jerusalem that Samaria had received the Word of God and been baptized in the name of the Lord Jesus, they sent the apostles Peter and John, to lay their hands on them, to communicate the gifts of the spirit which at that time were tokens of fellowship as well as of the Apostolic office.
It is clear, then, from this necessity of sending for the apostles in order that these might receive the holy Spirit, that none could communicate spiritual gifts except the apostles. We remember also that Paul, the Lord's choice for the place of Judas, had this seal to his apostleship.—See 2 Tim. 1:6.
The expression, "received the holy Spirit," we understand to refer specially to the outward manifestation of their acceptance with God in the receiving of the gifts of the Spirit, then conferred upon every member of the Church. This is clear from the fact that every one, even the unconverted, such as Simon Magus, could at once recognize it. Simon evidently looked upon this new and strange power from a mercenary standpoint, and therefore he desired, not only the gifts which all members of the Church received, but also the apostolic power of conferring those gifts upon others by the laying on of hands.—Verses 18,19.
The possession of these gifts of the spirit did not always indicate saintship: they were evidently given to all professed Christians in order to distinguish the Church of that day from the world by these marks of divine recognition of the Church as a whole. And yet, as the apostle Paul affirms, one might possess any one, or even all of them, and be but as a sounding brass or a tinkling cymbal—a mere empty professor, lacking the chief and all-important gift of the holy Spirit, which is love; for without this chief gift the others profited nothing to the individual possessing them.—See 1 Cor. 13:1-3.
It is no loss to the Church of to-day that she is not possessed of many of the gifts of the Spirit which have passed away, as the apostle predicted they would. (1 Cor. 13:8.) But three essential gifts of the Spirit were always to remain in the Church; and, thank God, they have not passed away; for still "abideth faith, hope and charity, these three; but the greatest of these is charity."—1 Cor. 13:13.
VERSES 20-23. Peter's rebuke to Simon was a severe one, indicating that death is the legitimate reward of hypocrisy, if it be persisted in. Peter was very plain in his denunciation of the man's character—and that to his face, and not indirectly or behind his back—saying, "Thou hast neither part nor lot in this matter; for thy heart is not right in the sight of God, for I perceive that thou art in the gall of bitterness and in the bond of iniquity." Some of the worldly-wise of the present day would be inclined to complain of Peter's straightforward course and to say that he was uncharitable in thus endeavoring to rid the Church of a hypocritical impostor. In their desire to be all things to all men—not indeed that they may win them to Christ, but that they may increase the numerical and financial strength and prestige of the nominal church—they willingly fellowship all forms of iniquity if it is hidden under an outer robe of Christian profession.
But Peter was not uncharitable: while he thus threw off the mask and unveiled the really unregenerate heart and the hypocrisy which sought to make merchandise of the Lord's favors, he also kindly urged the sinner to repentance that he might become truly a child of God. And in so doing, he at least saved the Church of Samaria from the imposition of one whom otherwise they would have esteemed as a brother, and whose erroneous teaching might have led many astray from the truth.
VERSE 24 indicates at least some measure of repentance on the part of Simon which was due only to Peter's plain rebuke.
VERSE 25 shows the zeal of the apostles.
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YOUNG'S CONCORDANCE IN GREAT BRITAIN.
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We describe the Bible in the words of another thus:—
"Mr. Newberry annotated the Bible throughout, with immense care and patience, on a new system. By an arrangement of signs attached to the words of the text, he conveys to the English reader the precise nature of the article, moods, tenses and particles. Foot-notes supply succinct apparatus for textual criticism. Side-notes provide the originals of many of the most important words, as well as copious references. A work so complete, so ingenious and so helpful to the Bible student ought in this new form to enjoy extended popularity."
The late Horatius Bonar says: "It is beyond all price. Its minuteness of detail, its accuracy, its perspicuity, its scholar-like finish, are such as to make one of the most trustworthy and precious volumes in connection with critical study that have ever issued from the press."
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r1434 VOL. XIII. AUGUST 15, 1892. NO. 16.r1434 "ONE HOPE."
r1437 UNIVERSAL SALVATION.
r1437 ALL IN ADAM AND ALL IN CHRIST.
STUDIES IN THE ACTS OF THE APOSTLES.
SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES, WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.
PUBLISHED IN ADVANCE, AT THE REQUEST OF FOREIGN READERS.
LESSON XI., SEPT. 11, ACTS 8:26-40.
Golden Text—"He that believeth on the Son hath everlasting life."—John 3:36.
In this lesson we have a beautiful illustration of God's supervision of his own work—a supervision which has been exercised throughout the entire age, and which the faithful of today, as well as of the past, may take comfort in considering. The great plan, both for the salvation of the world and for the selection of the Church as Christ's joint-heirs, is his work; and therefore in its minutest particulars and in its widest scope we see the evidences of his wisdom and grace. Mark in this lesson the special direction and leading of his servant Philip, and the careful providence over a sincere inquirer after truth, the Ethiopian eunuch.
VERSE 26 shows that an angel was sent so to direct Philip's course that he might come in contact with one who was an earnest inquirer after the truth. And Philip promptly followed the angel's leading, though it took him away from a seemingly prosperous work, where the multitudes heard him gladly, to preach the gospel in the wilderness to a single individual. Just how the angel of the Lord conveyed his message to Philip is not stated, but possibly it was by a vision or a dream.
VERSES 27,28 show with what care this man was seeking the truth. He had traveled alone a long distance at considerable expense in order to join in the worship of God at Jerusalem, and now, on his way homeward, he was carefully pondering the words of the Prophet.
VERSES 29,30. As he journeyed through the desert and observed the stranger slowly riding in his chariot and reading, Philip was prompted by the spirit of God, which filled him with zeal in his service, to run and overtake him, and, when drawing near, he heard him read from the Prophet Isaiah, and inquired, saying, "Understandest thou what thou readest?"
VERSE 31. The stranger replied, "How can I, except some man should guide me?" and he invited him to sit with him in his chariot.
Here we have another evidence that the eunuch was one of "the meek," whom alone the Lord has taught us to make special effort to reach with the truth, and who alone are hungering and thirsting for it. The same spirit of meekness that led the eunuch to desire a knowledge of God's Word—the heavenly wisdom— [R1438 : page 254] prompted him also to confess his ignorance of the meaning when asked. Had he been proud he would have resented such a question, and answered either that he did understand it, or else that what he, a man of wealth and education, could not understand he need not expect to have explained by anyone of Philip's appearance and social standing.
But, on the contrary, having a meek and teachable spirit, the bare hint of Philip's words was sufficient. He was anxious to learn the truth anywhere and from any person, and invited the humble looking teacher into his carriage to teach him. And we are safe in supposing that the great Shepherd is always on the lookout for such truth-hungry sheep—to feed them meat in due season—now as well as then; and whenever special providences are necessary in order to reach such they will be exercised.
Another lesson here taught is respecting God's methods. Many believe and teach that God by impressions on the mind teaches the truth-seeker without the written Word—the Bible; others that God teaches by impressions, illuminating the Bible to each student individually. But this lesson, agreeing with all the teachings of the Scriptures on the subject, shows God's usual method: he uses his inspired Word as the text, and sends his specially qualified representatives to expound it, as it becomes due to be understood.
VERSES 32,33. The hand of divine providence is here again manifested in the choice of the Scripture reading so that Philip might begin his teaching at the very foundation principle of the doctrine of Christ—how that Christ died for our sins according to the Scriptures.
VERSES 34,35. "And the eunuch answered Philip, and said, I pray thee of whom speaketh the Prophet this? of himself or some other man? Then Philip opened his mouth and began at the same Scripture and preached unto him Jesus," showing how his sacrifice was the propitiation for the sins of the whole world, and how in deep and voluntary humiliation on account of our sins, his judgment—his right to life—was taken away; how that because he took the sinner's place as a substitute he was counted as a sinner, worthy of death, although he had no sin. "And who," says the Prophet, "shall declare his generation? for his life is taken from the earth?" The question is a suggestive one, and one which Philip was probably able to explain. The underlying thought is that though in the dawn and vigor of his manhood he was cut off from life without any posterity to perpetuate his name, yet he is to have a numerous posterity; for God would raise him from the dead and he should be, as elsewhere stated (Isa. 9:6), "a mighty God, an everlasting Father, a Prince of peace."
VERSES 36,38 show that the teaching of Philip must have been very comprehensive: he had evidently progressed from the foundation doctrine of justification (by faith in Christ the Redeemer) to the doctrines of the resurrection and the restitution of all things and then to the special privilege of the fully consecrated during the Gospel age, of becoming joint-heirs with Christ and in due time sharing his crown, if now they are willing to bear his cross. This seems evident from the fact that the man was anxious to be baptized at once in this faith—another evidence, too, of his prompt acquiescence in the will of God, and his desire to be in fullest accord and co-operation with him.
VERSE 37, though true in sentiment, does not seem to be a part of the original text, as it does not occur in any of the three oldest and most reliable Greek manuscripts—the Sinaitic, the Vatican and the Alexandrian. See foot notes of the Tischendorf New Testament, which gives all the variations of these oldest MSS. from the common English version.
VERSES 39,40. Just how the Spirit of God caught away Philip is not stated: it was evidently a miraculous transportation which Philip himself did not understand, and probably did not realize until he found himself at Azotus, where, and thence on his way to Caesarea, he made use of numerous opportunities to preach the Word. Doubtless Philip, as well as the Ethiopian, went on his way rejoicing.
What cause for rejoicing both had—the one in the blessed new-found hope in the Gospel, the other in the additional joy of being recognized of God as a chosen vessel to bear his name to one of his beloved children. May we also have many such occasions for rejoicing in God and in his power and providences manifested toward and in and through us. Praise his dear name for many such favors in the past.
III. QUAR., LESSON XII., SEPT. 18, REVIEW.
In reviewing the lessons of this quarter, TOWER readers are referred to comments in previous numbers of this magazine.
[page 254] CHRIST.—Once in all history we meet a being who never did an injury, and never resented one done to him, never uttered an untruth, never practiced a deception, and never lost an opportunity of doing good; generous in the midst of the selfish, upright in the midst of the sensual, and wise far above the wisest of earth's sages and prophets, loving and gentle, yet immovably resolute; and whose illimitable meekness and patience never once forsook him in a vexatious, ungrateful, and cruel world.—Sel.
r1439 ENCOURAGING WORDS FROM EARNEST WORKERS.