TOWER PUBLISHING COMPANY,
"BIBLE HOUSE"
ARCH STREET, ALLEGHENY, PA., U.S.A.
SUBSCRIPTION PRICE $1.00 A YEAR, IN ADVANCE,
(INCLUDES ALSO A SUBSCRIPTION TO TWO COPIES
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Whilst some go to the extreme of saying and hoping that their good works will commend them to God's favor, regardless of what faith they hold, others make the serious mistake of supposing that if they hold a correct faith there can be no necessity for works. But though faith in the redemptive work of Christ is indispensable—so that no works of ours would be acceptable to God without it—and though clear knowledge and faith respecting the divine plan are to be desired and sought, yet the objective value of all faith and knowledge is to lead the believer into works of service for the Lord.
Nor should we esteem works essential to the success of God's plan for the blessing and instruction of others; for, if we are unwilling, our God is able to use many other agencies. Rather we should esteem it a privilege to be co-workers with our God, to honor his name and to serve his people; and indeed it is thus that the worker in the Master's service is blessed—every effort to serve his Master adds to his strength and joy. The Lord is seeking for membership in his Bride such believers as feel so full of grateful joy for their own redemption and are so anxious to honor and serve their Redeemer that they esteem it a privilege to work in his service—a privilege to suffer as well as to labor for him and in co-operating with his plan.
This being the case, beloved, none of us can afford to exercise or cultivate a spirit of idleness. Those who idle away their time, and those who absorb it all in the service of business, or pleasure, or family, or self, are laying up no treasure in heaven, however much or little they may be laying by on earth. Present opportunities for sacrificing service are therefore to be esteemed, not only as the greatest privileges of the present life, but also as the greatest privileges ever offered or to be offered.
Let each one, then, ask himself—What am I doing for God, his plan and his people? If you are doing all that you can do, be glad and rejoice, even though that all be miserably small, even in your own estimation. It is the will and effort to DO and to BE that our Redeemer regards with loving favor. But if you are not doing all that you could do, be dissatisfied with yourself; and uneasy lest your listlessness and carelessness for his service settle it with the Master that you are unworthy to share in the work of glory as a member of his Church glorified.
Let each one resolve to do something each day to serve our gracious King—not to merit salvation, but as the expression of our love for him through whom we have redemption, even the forgiveness of sins.
Our Lord does not despise our feeblest efforts when prompted by warm, overflowing hearts. The servant who has but one talent and uses it faithfully will be welcomed as a good and faithful servant, as surely as the one who uses faithfully two, five or more talents. He that is faithful with a little can be trusted with more, and he that is unfaithful in the use of one talent would be unfaithful with more. And every one who uses his talents faithfully finds them increasing daily. He who cannot deliver an oration can speak a quiet, pointed word, or write a letter, or hand a tract, or loan or sell a DAWN. When so many privileges abound on every hand, surely all have several talents for service.
Be assured, dearly beloved, that neglect to use your privilege of serving the truth will react to your spiritual degeneracy. As a sound faith is for the purpose of leading to good works, so the activity of service is necessary to continued purity of faith. It is from this cause that many are stumbling into the "outer darkness" of agnosticism—doubt, uncertainty.
r1439 VOL. XIII. SEPTEMBER 1, 1892. NO. 17.r1440 "THEY SHALL BE MINE."
r1442 UNIVERSAL SALVATION.
r1443 FAITH AND FEELING.
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 FULLNESS OF THE GOSPEL.
PUBLISHED IN ADVANCE, AT THE REQUEST OF FOREIGN READERS.
LESSON XIII., SEPT. 25, ISA. 5:11,22; 28:7;
PROV. 20:1; 23:19-21,29-35; GAL.
5:19,21;
HAB. 2:15; HOS. 14:9.
Golden Text—"Wine is a mocker, strong drink is raging, and whosoever is deceived thereby is not wise."—Prov. 20:1.
The lesson chosen by the International Committee as a temperance lesson for this quarter was 1 Cor. 11:20-24. But some, seeing no reference to temperance in these Scriptures, have made the above selection, which we will here treat briefly, referring the reader to our issue of March 1891 for an exposition of the lesson in 1 Cor. 11:20-34. We still have a few on hand which can be supplied to any requesting it.
While some of the above Scriptures are well chosen for a temperance lesson, there is much more in some of them, as will be observed by those who will study them in connection with their various contexts. Let us here pursue such a study of them, though we must necessarily be brief.
ISAIAH 5:11,22. The reference here is not to literal wine, but to the intoxicating spirit of the world, so freely imbibed by nominal Israel, both fleshly and spiritual. It was through such intoxication that fleshly Israel rejected the Lord at his first advent, and that nominal spiritual Israel is now stumbling over that same stumbling-stone. (Isa. 8:14.) The whole chapter, like chapter 28 of the same prophecy, was given as a warning to both fleshly and spiritual Israel against imbibing the intoxicating spirit of the world. Woe indeed came upon fleshly Israel in the end of their age of favor, because of their intoxicated and miserable condition of heart and mind. It came in the dreadful overthrow of Jerusalem and their complete destruction as a nation. And a similar woe upon nominal spiritual Israel—"Christendom" so-called—will, according to the sure word of prophecy, be visited upon them in the closing days of this harvest, because nominal spiritual Israel has partaken also of the same intoxicating wine.
And while all who constitute a part of that great system, which because of its intoxication is now cast off and disowned of the Lord, and out of which he is now calling those who are still his people (Rev. 18:2,4), will share in the woe that is coming upon it, the prophet (verse 22), makes very special mention of woe that is to come upon those who are mighty to drink this wine, and men of strength to prepare the cup for others. In other words, the prophet seems here to indicate special condemnation to those who are the public leaders and promulgators of false doctrine.
ISAIAH 28:7. This scripture refers to the same class as that last mentioned—the priests and the prophets, the leaders and teachers in nominal spiritual Israel now, and in nominal fleshly Israel at the close of the Jewish age. Because of their intoxication with the wine of this world's pleasures, etc., they are all out of the way: they err in vision, they stumble in judgment, and are unable to discern and follow the truth, and much less to teach the truth, though they occupy the position of teachers. For further notes on this chapter, see treatment of Lesson III., in our issue of January 15th.
PROVERBS 20:1. This proverb of Solomon evidently has reference to literal wine and strong drink, and its truthfulness is so manifest as to require no comment here. Well would it be if all men would ponder and heed this wise warning against a foe so subtle and so destructive to peace and righteousness.
PROVERBS 23:19-21 classes drunkenness and gluttony together. Both are unworthy of true manhood and bring their sure reward of poverty and disgrace.
PROVERBS 23:29-35 extends the wholesome counsel further, picturing the miserable results of intemperance; for the momentary pleasure [R1444 : page 269] at last "biteth like a serpent and stingeth like an adder."
GALATIANS 5:19-21 classes drunkenness among the miserable works of the flesh, which Paul here contrasts with the beautiful fruits of the spirit of God among those who have become the children of God. And thus the Apostle arrays himself, and all the saints who seek an inheritance in the Kingdom of God, on the side not only of temperance, but also of every good work and disposition.
HABAKKUK 2:15 seems, from the context, to have special reference again to the spirit of the world, and declares woe unto such as endeavor to lead others to imbibe of this intoxicating wine. But the condemnation would apply equally to those who tempt others to the use of intoxicating drinks.
HOSEA 14:9. This scripture has no reference whatever to the subject of temperance, but closes an exhortation to fallen Israel to return unto the Lord.
FOURTH QUAR., LESSON I., OCT. 2, ACTS 9:1-20.
Golden Text—"Except a man be born again he cannot see the Kingdom of God."—John 3:3.
In this lesson we have a forcible illustration of the importance of a correct knowledge of the truth as well as a zeal for God. Paul had the latter, but, lacking the former, he went to the extreme of persecuting the Church of Christ. Nevertheless, God, who reads the heart, discerned its loyalty and zeal, and, without blaming him for doing that which he thought was right and acceptable to God, he simply pointed out to him the better way. Light, says the Prophet (Psa. 97:11), is sown for the righteous; and Saul was righteous at heart and hence the truth was due to him in God's appointed time.
Before that time arrived, however, the beloved and faithful Stephen had sealed his testimony with his blood, while Saul was consenting unto his death. Was God negligent, then, of the interests of his faithful martyr? Ah! no; but his ways are not our ways. Stephen's life was fully consecrated to the Master's service, and evidently the only question with him as to when or how it might end was, which time or way would be most to the glory of God. It has been truly said that the blood of the martyrs has been the seed of the Church. Stephen thus became an example to the whole Church of faithfulness even unto death; and having thus gloriously finished his course, there was thenceforth laid up for him a crown of righteousness to be received at the Lord's second appearing.
Little did Stephen think that one who stood by, consenting unto his death, would soon go forth as a zealous advocate of the very cause he was persecuting. That Paul's heart was right in the matter, even when his head and his hands were in the wrong, is very clear from his statement of the matter in Chapter 26:9-11, where he says, "I verily thought within myself that I ought to do many things contrary to the name of Jesus of Nazareth, which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and, being exceedingly mad against them, I persecuted them, even unto strange cities."
Again, we find the Apostle referring to the matter in his letter to Timothy (1 Tim. 1:12-14,16), saying, "I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful [at heart, though wrong in action], putting me into the ministry who was before a blasphemer and a persecutor and injurious: but I obtained mercy because I did it ignorantly in unbelief. And the grace of our Lord was exceedingly abundant with faith and love which is in Christ Jesus....Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering for a pattern to them which should hereafter believe on him to life everlasting."
In view of these statements, therefore, we are not to consider Paul's conversion as a conversion of the heart from a disposition of opposition to one of harmony with God, but as a conversion or turning about, through a better understanding of the truth, from an erroneous course to one in harmony with God and his plan of salvation.
The Lord's mercy and love to this deluded though sincere servant were beautifully manifested in the words addressed to Saul: In the midst of the overwhelming glory of the heavenly presence a tender voice fell on his ear, saying, "Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks." And Saul answered, "Who art thou, Lord?" And he said, "I am Jesus whom thou persecutest. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness, both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people and from the Gentiles unto whom now I send thee, to open their eyes and to turn them from darkness to light, and from the power of Satan unto God, [R1444 : page 270] that they may receive forgiveness of sins and inheritance among them which are sanctified by faith that is in me." And Saul, trembling and astonished, said, "Lord, what wilt thou have me to do?" And the Lord said unto him, "Arise and go into the city, and it shall be told thee what thou must do."—Compare Acts 9:3-6 and 26:13-17.
Saul's prompt obedience and instantaneous change of conduct were indicative of a noble character; and his question, "What wilt thou have me do?" showed an earnest desire to be active in the service of God to the extent of his ability and knowledge. And no sooner had he learned the will of God than he was off about his Master's business—preaching Christ at Damascus and Jerusalem, and throughout all the coasts of Judea, to Jews and Gentiles, calling upon all to repent and turn to God and do works meet for repentance. (Acts 9:19,20; 26:19,20.) Nor did the zeal of this faithful soldier of the cross abate in the least until he had finished his course. After years of unmitigated toil and care and persecution and trouble on every hand, he rejoiced at the close of life to say—"I have fought a good fight; I have finished my course; I have kept the faith: henceforth there is laid up for me a crown, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing."
The instance of this lesson affords also a striking illustration of the Lord's personal oversight and supervision of the interests of his Church, both as a company and as individuals. By the loss of Judas a vacancy had occurred in the company of the apostles, which vacancy the apostles themselves endeavored to fill by their election of Matthias. (Acts 1:26.) This they had no authority to do, but, presuming such to be the Lord's will, they chose two and asked the Lord to indicate which of the two whom they had selected would be his choice; and when the lot fell upon Matthias—for it must of course fall on one of the two—the eleven accepted him as the Lord's choice for the place of Judas. But the sequel showed that the Lord merely ignored their presumption in the matter, and in his own time and way chose Saul of Tarsus, a man at heart devoted to the service of God and needing only to be enlightened by the truth when all his consecrated powers would be fully enlisted in the blessed work of bearing the name of Christ to the Gentiles as well as to the Jews. And this Saul, afterward called Paul, was the most noted, self-sacrificing and efficient of all the apostles.
Then, too, in the selection and special favor shown to Saul, we see the Lord's appreciation of loyal and zealous hearts. What a comfort is this to all the saints in the midst of a realizing sense of our own infirmities and short-comings, that if our hearts are loyal, the Lord can read it there. If we lack knowledge he will grant it in his own good time and way; and his wisdom will correct our mistakes, and his love and mercy and grace will abound toward us more and more as we continue to walk in his ways.
The part which Ananias was privileged to take in the healing of Paul's eyes and in enlightening his mind with the truth was one which must have brought great joy and blessing to his own heart—not only because of being specially chosen of the Lord for this purpose, but also in seeing such a one as Saul of Tarsus so fully convinced of the truth and enlisted in its service. How wonderfully wise are the ways of the Lord; how blessed is his truth; how tender are his providences; how consoling is his mercy; and how rich are his abounding love and grace! And how glorious is the hope set before us in the gospel of ere long seeing him face to face and of being transformed into his glorious likeness, when, being like him, we shall not be overpowered with the glory or stricken with blindness.
The golden text of this lesson was evidently chosen with the idea that Saul of Tarsus was born again when he was converted to the service of the cause of Christ. But such was not the case. Saul was only begotten of the spirit when through the teaching of Ananias he was brought to a knowledge of the truth and to a full consecration of his life to its service. But his birth as a new spiritual being was not due until the resurrection. Birth presupposes both a begetting and a course of development ending at a particular time in the completeness of the new being. The Greek word (gennao) rendered born has the significance of both begetting and birth. Hence, except a man be both begotten and born again he cannot see the Kingdom of God. Paul's birth was not due until the dawn of the Millennium, at the second advent of the Lord. The Lord was the first born from the dead (Col. 1:18), and this second birth in his case surely did not mean conversion to God; nor does it ever have such significance.
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Let us know of your spiritual and physical health, the results of the week's labor, etc.
r1445 "OUT OF DARKNESS INTO HIS MARVELOUS LIGHT."
TOWER PUBLISHING COMPANY,
"BIBLE HOUSE"
ARCH STREET, ALLEGHENY, PA., U.S.A.
SUBSCRIPTION PRICE $1.00 A YEAR, IN ADVANCE,
(INCLUDES ALSO A SUBSCRIPTION TO TWO COPIES
OF OLD THEOLOGY TRACTS QUARTERLY)
By Express Order, Postal Money Order, Bank Draft, or Registered Letter. Foreign only by Foreign Money Order.
N.B.—Those of the interested, who by reason of old age or accidents, or other adversity, are unable to pay, will be supplied FREE, if they will send a Postal Card each December, stating their case and requesting the paper.
ENCOURAGING WORDS FROM EARNEST WORKERS.
DEAR BROTHER RUSSELL:—You expressed a desire to be informed of the progress of my work in the Hudson river towns. It is quite encouraging to me and the friends of the truth, though as yet not very far advanced. At W__________, where nearly every one knew of the DAWN, and many had the first volume, I sold 200 in about five days. At P__________, in a week and a half, I sold 330 books, besides spending one day delivering—98 degrees in the shade. All praise to the Lord for this measure of success. I am not feeling very strong physically, but his spirit is sufficient to quicken my body.
Brother B__________ and others are quite anxious that I should hold some meetings, and while I may consent to it, it will be with some questioning as to whether it is wise to use much of my strength and time in that direction—especially in towns like this where I expect to remain only a few weeks. I am quite satisfied that those who will not read and understand the DAWN are not very near ripe—if they have any of the wheat quality at all. And I believe the "winds" are being held that the saints may be sealed, not that the world is to become greatly interested now. Hence it seems necessary that we should hasten over the field—"flying in the midst of heaven."
With kind greetings to the Church at Allegheny, Yours in our Redeemer,
DEAR BROTHER RUSSELL:—I write to let you know that my interest and zeal in the Lord's service are not abated. Perhaps, dear Brother, you have wondered why I, unlike others of the dear workers, do not turn in any money to the Society, but I would say that all I get is not spent selfishly upon myself. I find abundant opportunity to help some of the dear saints around here. There is one sister who at times is very destitute, and who has become very much interested in the truth. She is a widow with two children.
If you could only see how some of the dear ones (this sister included) in S__________ are feasting upon the glorious truth, it would cheer your heart very greatly; and as for myself, I could not express upon paper, nor in language, the joy that fills my heart in perusing the precious things brought out in the TOWER of late. Often my thoughts revert to yourself and dear sister R., and prayers on your behalf, as well as for all saints, ascend to the throne of grace. It often comforts me to think that the Lord knoweth the heart of each one of his children, and whether they are fully in harmony with him and his wonderful plan; and though we may sometimes misunderstand each other, yet the Lord understands us at all times.
With warm Christian love, Your brother in Christ, W. J. THORN.
DEAR BROTHER RUSSELL:—The TOWER came to hand to-day, and your article on "Enoch, Elijah and the Sentence" has lifted from my mind a load that has been troubling me for some time and I want to thank you. Words fail to express my gratitude to such a kind, loving Heavenly Father, and to you who have been serving him and us so faithfully. God's justice, love and power are made clearer than ever, and I can exclaim with the apostle, "Oh, the depth of the riches, both of the wisdom and knowledge, of God! How unsearchable are his judgments, and his ways past finding out." Praying that he will guide and direct you into all truth, and with love to all the saints, I remain,
Yours in the service, C. C. WRIGHT.
r1446 VOL. XIII. SEPTEMBER 15, 1892. NO. 18.r1447 THE DANGER A DIFFERENT ONE.
r1449 MOSES AND ELIAS.
r1448 WHO IS WISE AMONG YOU?
r1449 FUTURE PROBATION FOR THE DEAD.
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 FULLNESS OF THE GOSPEL.
PUBLISHED IN ADVANCE, AT THE REQUEST OF FOREIGN READERS.
FOURTH QUAR., LESSON II., OCT. 9, ACTS 9:32-43.
Golden Text—"This woman was full of good works and almsdeeds which she did."—Acts 9:36.
This lesson presents two instances of the exercise of the gift of healing on the part of the Apostle Peter. In the one case there was the restoration to health from a long and severe illness, and in the other case the restoration to life of one who had succumbed to the power of disease and was dead. The result of the miracles in both cases was faith on the part of the people who saw in them the Lord Jesus Christ, in whose name they had been accomplished; and faith in Peter as a servant of the Lord, and in his teachings concerning Christ and his coming kingdom, and the blessings promised to all them that believe in him.
And this was the object in the performance of these miracles—viz., to establish the authority of the apostles' teachings by thus showing to all men that the Lord was working with them and thus endorsing them.
It is also noteworthy that in every such instance of the manifestation of divine power the effect was the same: there was a large increase in the number of believers. And yet we find that this potent agency for the conversion of the world did not survive the days of the apostles; and consequently the world is full of doubting Thomases who would believe if they had some more tangible evidences of the divine purpose and power. How shall we account for this seeming indifference on the Lord's part in the matter of the world's conversion?
The Scriptures answer that it is because "the Lord hath appointed a day"—a set time—in which he purposes to give to all men just the kind of evidence which their doubting and unbelieving condition of mind requires. Then—in the Millennial age or Times of Restitution—he will say to all, Open thine eyes, and reach hither thy hand, and behold the manifestations of my power, and be not faithless but believing. And then will follow the speedy conversion of the world to God. These manifestations of divine power will come first in a great time of trouble (Dan. 12:1) which will completely revolutionize the whole present social order of the world and bring in a new and better order, based upon sounder principles of justice and truth. Then will follow manifestations of power in the healing of the morally and physically sick and infirm, the lame, the halt, the blind and the deaf, and the awaking of all the generations of the dead to life. When these mighty works are done in the earth there will not be [R1450 : page 286] room for a single doubt as to God's purpose and plan and power, and of his glorious and righteous character; for then "all shall know the Lord from the least to the greatest," and the way of life will be made so plain that "the wayfaring men though unlearned shall not err therein."—Jer. 31:34; Isa. 35:8.
But we call to mind the words of the Lord to Thomas after giving him the tangible evidence that his weak faith demanded, saying, "Blessed are they that have not seen and yet have believed"—whose confidence in God is simple enough to take him at his word without the evidence of their senses. It has been for the purpose of selecting out from among men such strong and fearless characters, and granting to them the special blessedness of joint-heirship with Christ, that the appointed time for manifesting the divine power to the world is delayed. The Gospel age now closing has been the appointed time for the selection of this "blessed" class; and when this work is fully accomplished, the enlightenment, conversion and blessing of the world will follow.
There is another fact noticeable in connection with this narrative; and that is, that when Dorcas came to life again, although she was a good woman and a child of the Lord, and therefore one whom all the creeds of "Christendom" would send to heaven as soon as she died, yet when she was awakened to life she had no wonderful experiences or mysterious visions to relate, nor any disappointment to express at being recalled to this mundane sphere. She simply opened her eyes and recognized Peter, and, accepting his helping hand, sat up and received the congratulations of her friends. And the same may be observed in every case of awakening from death. See the accounts of the awakening of Lazarus, of the son of the widow of Nain, of Jairus' daughter and others. And then let the student remember the clear statements of the Scriptures—"The dead know not any thing;" "His sons come to honor, and he knoweth it not; and they are brought low, but he perceiveth it not of them;" and "No man hath ascended up to heaven but he that came down from heaven, even the Son of man;" "There is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest."—Eccl. 9:5; Job 14:21; John 3:13; Eccl. 9:10.
With these statements and observations before us, call to mind also the prominence given in the Scriptures to the doctrine of the resurrection—how Paul said that except for the promise of a resurrection our hope and faith would be vain; and how when he had finished his course he did not expect to go to heaven, but to await the Lord's return to earth, when he and all the faithful would be rewarded by having part in the "first resurrection."—1 Cor. 15:13,14; 2 Tim. 4:7,8.
Thus in the light of the Scriptures death is seen to be just what God intended it should be—an "enemy," an undesirable thing, a penalty [R1451 : page 286] for sin. And we are then able to thank God for the victory over this enemy, through our Lord Jesus Christ, by a resurrection from the dead; and with the early Church to appreciate and look forward with joy to his second appearing, when the resurrection of the dead will be accomplished. The few instances of awakening to life recorded in the Scriptures, but never repeated since the days of the apostles, were not resurrections in the full sense of the term anastasis, which signifies a full raising up to perfection of life and health, never again to relapse into death, as all of these died, because the appointed time for full restitution had not yet come. These instances were given to aid our faith in looking forward to the full restitution or resurrection promised at the time appointed, as well as to divinely endorse the teaching of the Lord and the Apostles and some of the Prophets.
In the life of Dorcas, of which this brief narrative gives us a glimpse, we see an example of Christian benevolence and zeal well worthy of imitation in spirit if not in exact detail. There often are temporary necessities now among poor neighbors and friends for the use of the needle in works of charity; but such necessities are far less common now than they were in the days here referred to, being superseded by public benevolence on a much larger and more effective scale. But there is always the still more important work on hand of feeding the hungry soul with the bread of life and clothing the naked with the robe of Christ's righteousness—a work in which this good woman doubtless engaged also, at the same time that she sought to relieve the temporal necessities of the needy poor.
When Dorcas was dying she was surrounded and ministered to by the loving hands of the Lord's people, the saints, and many poor widows whom she had lovingly sought out and ministered to previously. And when she was restored to life these were there to bid her welcome. How suggestive the thought—If we live the life of self-sacrificing love and devotion to God and his cause, sweet will be the awakening and the blessed re-unions beyond these scenes of sorrow and suffering. Blessed are the dead who die in the Lord; and blessed and holy are all they that shall have part in the first resurrection.
SALVATION REACHES THE GENTILES.
LESSONS III. & IV., OCT. 16 AND 23, ACTS 10.
Golden Text—"Of a truth I perceive that God is no respecter of persons."—Acts 10:34.
In this lesson we have an account of the first presentation of the gospel to the Gentiles. It will be remembered that all the teaching of the Lord and of the apostles had been, up to this time, confined to Israel; that when Jesus sent out his twelve disciples to preach the gospel of the kingdom, he strictly charged them, saying, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel" (Matt. 10:5,6); that when a Gentile woman besought the Lord to heal her daughter he replied, "I am not sent but unto the lost sheep of the house of Israel....It is not meet to take the children's [Israel's] bread [favor] and to cast it to dogs" [Gentiles—for such the Jews termed their Gentile neighbors], though when the poor woman was willing to accept a morsel of favor merely as a crumb from the children's table, she received her request.—Matt. 15:24-28.
This was because the appointed time had not yet come, according to God's plan, for favor to be shown to any people but Israel. God had abundant favor in store for "all the families of the earth," but his plan of salvation and blessing is a systematic, orderly arrangement, all the times and seasons and circumstances and details of which were planned and fixed by unerring wisdom for the accomplishment of a glorious purpose. According to that plan, seventy weeks of years (490 years) from a certain definite period were marked off as a special divine favor to Israel (Dan. 9:24); and those seventy weeks ended three and a half years after the death of Christ, from which time the gospel message was no longer to be confined to Israel, but might go to the Gentiles also, as it did, beginning with Cornelius, who was the first Gentile who received divine favor as a Gentile, without becoming a Jewish proselyte. Previous to this time even the Lord Jesus, whose work was strictly in accordance with Jehovah's plan with reference to both time and method, could not show favor to the Gentiles, and would not therefore have granted the Gentile woman's request for the healing of her daughter had she not been willing to receive it humbly as a crumb from the children's table, thus acknowledging that she was not a recognized child of God or heir of his favor, but willing, as an alien and an outcast from the commonwealth of Israel, to accept her portion as an unworthy "dog."
But, thank God, though both Jews and Gentiles have been unworthy of his favor, his love and grace abounds through Christ toward us all. And in the clearer light of a fuller development of his plan we now see that even the exclusiveness of his favor to unworthy Israel for an appointed time was a measure of his wisdom—a necessary feature in the glorious plan for the blessing of all the families of the earth in due time.—See Millennial Dawn, Vol. II., Chapter III.
God chose a very striking method of calling the attention of the Apostle, as well as of Cornelius, to the fact that God's due time for extending his favor beyond the Jews to the Gentiles had come.
It will be observed from this lesson that God puts a very different value to the words "saved man" from that generally given to those words by Christians to-day, who by reason of an erroneous view of the divine plan misuse the words. Cornelius was a good, devout man, one who believed in God and prayed to him, and who gave much alms to the poor, and who had built a synagogue or chapel for some poor Jews. Many to-day would say to Peter, Why go to that man? He is a saved man already. Go, spend your time more profitably laboring with publicans, harlots, vagabonds and prodigals; for this man already is good and devout and a believer. So, too, they often say to us to-day—marvelling that we teach the way of the Lord more perfectly to some who already have some knowledge of God.
From God's standpoint, which must be the true one, Cornelius was not a saved man, although a well-meaning, benevolent and praying man. God puts great stress upon faith—not only upon a faith, but upon the faith. He sent word by an angel to Cornelius, saying, Send for Peter and he shall "speak unto thee" and "tell thee words WHEREBY thou and all thy house shall be saved."—Acts 10:32; 11:14.
A false idea of "lost" has gotten possession of men's minds since the great falling away from the simplicity of the primitive Church; and hence "saved" also has a distorted meaning. Under the false but common view, "lost" means condemned to eternal torment, and "saved" means released from such an awful calamity. No wonder, then, that with such wrong ideas people in general should to-day conclude that "a devout man, who prayed to God and gave much alms to the poor" ought to be a "saved" man. Such a man certainly ought to be saved from eternal torment, according to every one's concept of fair-dealing.
The fact is that "lost" does not mean sentenced to eternal torment; and hence "saved" cannot mean recovered from such a fate. The [R1451 : page 288] loss or penalty of sin is to be "lost" or cut off from divine favor and blessings, as strangers and aliens; and hence to be under the penalty of death—loss of life. And "saved" means to be removed from that alienated condition—to be brought nigh to God and recognized no longer as sinners but as sons; and as such to have his blessing, which includes the favor of lasting life.
All Gentiles were in this "lost" or alien and condemned to death state from the time of Adam's sin. Only the one nation, Israel, had been restored to divine favor and fellowship (and that as a type), accepted through a typical covenant, based upon a typical cleansing, by typical sacrifices. When the true sacrifice had been offered, three years and a half of exclusive favor remained to Israel under God's promise, although the great Sin-offering or ransom price given was not for Jews only, but for "all"—"every man." Cornelius was the first Gentile received back into the divine favor as a son: the first "saved" or delivered from separation from God and the sentence of death, to fellowship, and heirship in the promises of God of eternal life through Christ.
Next notice what were those important "words," the believing of which "saved" or delivered Cornelius from condemnation and alienation. They were the simple statement (briefly recounted in Acts 10:34-43) of the facts: How God had anointed Jesus with the holy Spirit and power at his baptism; how after using this power for the good of others he had been crucified; how God raised him from the dead and appointed him to be the Judge of the living and the dead (—which implies a new trial for all who had been sentenced when judged and tried as a race in the loins of Adam). Peter explained these facts in harmony with what the prophets had witnessed to on the subject (See Isaiah 55), no doubt quoting: "He poured out his soul [being] into death." "For the iniquity of my people was he smitten." "He made his soul an offering for sin." "The Lord let fall upon him the iniquity of us all." [R1452 : page 288] "He was bruised for our iniquities, and by his stripes we are healed." Then, applying all this (verses 36 and 43), Peter showed that this is a preaching of "peace" and "remission of sins" to all who believe these facts and accept by faith this grace of God in Christ.
A simple message, truly; yet very necessary to be told to and to be believed by Cornelius and his household before they could be Christians or brethren, or "saved" in God's sense of that word.
So, too, it must be with all, whether in this age or in the next age: in order to be "saved" they must believe; and in order to believe they must hear, in some way, this same gospel declared to Cornelius. And it must "be testified to ALL in due time," that "there is one Mediator between God and men, the man Christ Jesus, who gave himself a ransom for all."—1 Tim. 2:5,6.
What a rebuttal this lesson is to the theory of some, that the heathen may be "saved" without having heard of Christ. Let us hold close to the Lord's way and the Lord's time for giving to all this gracious testimony of the peace and forgiveness effected by the blood of the cross for every one that believeth. To the Jew first it was given, and since to many Gentiles; but ultimately, "in due time," it is to be made known fully and clearly to every man.
God never would send you the darkness,
If he felt you could bear the light;
But you would not cling to his guiding hand
If the way were always bright;
And you would not care to walk by faith,
Could you always walk by sight.
'Tis true he has many an anguish
For your sorrowful heart to bear,
And many a cruel thorn-crown
For your tired head to wear;
He knows how few would reach heaven at all
If pain did not guide them there.
So he sends you the blinding darkness,
And the furnace of seven-fold heat:
'Tis the only way, believe me,
To keep you close to his feet—
For 'tis always so easy to wander
When our lives are glad and sweet.
Then nestle your hand in your Father's
And sing, if you can, as you go;
Your song may cheer some one behind you
Whose courage is sinking low;
And, well, if your lips do quiver—
God will love you better so.
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