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Our quarantine laws, as enforced at this time, interfere with the execution of Baron Hirsch's remarkable project for the transfer of the main body of the Jewish population of Russia to the United States.
About two months ago, according to the news we have printed from St. Petersburg, the Czar authorized the Jewish millionaire to carry out his project, and several ship loads of the people were sent from Hamburg last month under the baron's responsibility. We have reason to believe that about 10,000 of them were on their way to Hamburg, and that 15,000 more were ready to leave Russia, when the cholera became epidemic both in St. Petersburg and Hamburg. As many as 3000 have been shipped to this country since the beginning of last month, while all the others are in a bad plight.
Some are in various European ports, British as well as German, Belgian and French, hoping that they will yet be able to take passage; some have been driven back to the Russian pale which they had left; and those who were about to leave the pale had been compelled to stay there, being forbidden to cross the countries that lie between Russia and the western seaports. About 40,000 of the Jewish people of Russia, 25,000 of them under Baron Hirsch's auspices, would have reached the United States in the last four months of this year, if the new quarantine regulations had not been set up along our whole seaboard from Canada to Mexico.
Now that they are barred out of Germany and troubled with the American quarantine, it is unlikely that more than two or three thousand will arrive here between this time and the end of December.
According to our advices from St. Petersburg, Baron Hirsch made arrangements with the Czar for the exodus of 3,500,000 of the Jewish people of Russia. As this is the only country in the world which has been freely open to them, and the only country in which they have shown any desire to settle, it does not seem possible that the remarkable Hirsch project can now be carried out. —New York Sun.
Very shortly we will have ready a 48-page booklet in leatherette binding, entitled, "THY
WORD IS TRUTH—AN ANSWER TO ROBERT
INGERSOLL'S CHARGES AGAINST CHRISTIANITY."
It is our desire to start out a number of canvassers for this and the other leatherette booklets—"THE WONDERFUL STORY" and
SACRIFICES." The three will sell together for fifty cents. They will tell the gospel in a way that may reach some who might not at first be attracted to "Dawn."
We purpose that this work will not interfere with the Dawn work, and would suggest that those even but slightly interested in the Truth can be brought into this service. Friends or neighbors or grown daughters of TOWER subscribers are invited to send in their names as applicants for territory, instructions, etc. These booklets will be supplied to canvassers at seventy-five cents per dozen, thus leaving them a liberal margin in selling a set, three for fifty cents.
r1452 VOL. XIII. OCTOBER 1, 1892. NO. 19.r1453 PAY THY VOWS UNTO THE MOST HIGH.
r1453 UNIVERSAL SALVATION.
r1455 THE THIEF IN PARADISE.
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.
IV. QUAR., LESSON V., OCT. 30, ACTS 11:19-30.
Golden Text—"A great number believed, and turned unto the Lord."—Acts 11:21.
This lesson takes us back several years, and reveals the persecution against the Church at the time of the stoning of Stephen—Saul of Tarsus being one of the chief persecutors. It shows us some of the results of that persecution, and illustrates well the fact that the Lord's work is sometimes prospered by those very circumstances which to human judgment might seem unfavorable, if not disastrous. The persecution scattered the light instead of extinguishing it. Accordingly, years afterward news came to the Church at Jerusalem that the knowledge of salvation through Christ had spread to the third city of importance in the world—for Antioch was such at that time.
VERSES 20,21. Here we see a difference in the Lord's dealings, as compared with our last lesson, on the opening of the Gospel Door to the Gentiles at the hand of Peter, Cornelius being the first received. That event had been God's method of drawing the attention of Peter and the other believers to the changed and widened character of the new dispensation. But in this lesson we see how the Lord led others to preach the gospel to the Gentiles, when the due time had come, without visions, etc., such as were proper, and indeed necessary, [R1455 : page 301] for Peter and others. These Christians had been Jews, born and living in Cyprus and Cyrene, and hence intimately acquainted with Gentiles; and when God's due time had come to remove all differences between Jews and Gentiles these were easily led into telling the good tidings to their Gentile friends—many of whom promptly accepted it.
VERSES 22,24. The Church, whose chief representatives still resided at Jerusalem, having already learned, through Peter (Acts 11:1-18), of God's favor having been extended to the Gentiles, were glad to learn of the good work that had been done, and promptly took steps to help the new believers by sending Barnabas, "a good man full of faith and of the holy spirit," to teach them the way of the Lord more perfectly. And Barnabas, after doing a good work among them, bethought him of Saul of Tarsus, converted some years before, and who probably had meantime been under divine instruction and discipline preparatory to his introduction as the great "Apostle to the Gentiles," to take the place of Judas as one of the twelve (Rev. 21:14); which place the eleven had unauthorizedly conferred upon Matthias before their anointing with the holy spirit at Pentecost.
VERSES 25,26. Saul—or Paul—was seemingly ready for the opening of this door of service and entered it with his peculiar fervor—yet humbly, remembering his own unworthiness to preach Christ, whom he had persecuted and slain, representatively, in his disciples. Barnabas and Paul, instead of saying to the intelligent people of Antioch, "We must leave you to go and look up some uncivilized peoples, barbarians, cannibals, etc.," took a different view of the matter, and, seeking the most intelligent auditors they could interest, staid with them a year after they were converted—teaching them. Alas, that so many now feel that teaching is unnecessary. How the actions of the Apostle Paul agree with his teachings.—See Eph. 4:11-13.
"And the disciples were called Christians first in Antioch." Whoever may have started this name it matters not: it is the most fitting title that could be conceived of—followers of Christ. What a pity it is that in modern times it is considered a valuable addition to prefix Methodist, Presbyterian, Baptist, Lutheran, etc. Surely, to all who rightly view the matter, our Master's name is a sufficient one for all who are his. Let us not only adopt the Apostolic simplicity in practice and in doctrine, but also in name. We do not belong to Wesley, Luther, Calvin or any other man; and we should show that we are Christ's, and his alone, by refusing the names of others than the Heavenly Bridegroom. Thus, too, we stand where we can have fullest fellowship with all the Lord's true followers.
VERSES 27-30. The fruits of the spirit are here shown by the willingness of the Christians at Antioch to contribute to the famine-stricken and persecution-spoiled brethren at Jerusalem. It was a noble return in temporal matters for the spiritual favors they had received from the believers at Jerusalem, through Barnabas, and Paul, whom he had brought. And this seems always to be true where the spirit of Christ has operated and dwells richly: each is anxious to serve the other, first with the spiritual and priceless favors, and second with temporal favors as opportunity offers.—See 1 Cor. 9:11.
IV. QUAR., LESSON VI., NOV. 6, ACTS 12:1-17.
This lesson enforces the thought of God's power to help his servants when his wise purposes can best be served by so doing.
It does not teach us, however, that all of God's servants will be miraculously delivered, nor that the same servant will be so dealt with on every occasion: For was not James, whom Herod killed, also a servant of God? See verses 1 and 2.
The lesson to be learned is concerning God's ability to do whatever may please him. Then, if confident of his love, as all should be who have intelligently accepted God's gift to men in Christ our Lord, we have only to rely upon divine wisdom to feel perfectly content, whatever may come upon us,—realizing that all things are working together for good to them that love God—to those who are called according to his purpose.—Rom. 8:28.
r1455 COLPORTEURS' WEEKLY REPORTS.r1455 ENCOURAGING WORDS FROM EARNEST WORKERS.
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)
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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.
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YOUNG'S CONCORDANCE IN GREAT BRITAIN.
We have made arrangements by which we can supply our readers with this work, post free, at 17 shillings in cloth binding, 20 shillings in half leather binding. The usual prices for the same are 24 and 28 shillings respectively, postage extra. A number of our friends in Great Britain have been desirous of securing this volume, but we have heretofore been unable to offer it at prices corresponding to that of the American edition.
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"NEWBERRY BIBLES."—ERROR CORRECTED.
This valuable work was recently quoted in these columns at lower prices than those at which we find it possible to procure them. The corrected prices are: In beveled boards, Persian morocco, $5.75; in divinity circuit, $7.00. The general prices are $7.50 and $9.00.
This very valuable work is for those who have a thorough, grammatical English education. It will enable such to form correct, grammatical ideas of the Hebrew and Greek Scriptures; and thus gives to such an advantage above that enjoyed by the ordinary Greek and Hebrew scholar—for only a few of the latter have a grammatical appreciation of the Bible in its originals.
We describe the Bible in the words of another:
"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 said of it: "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."
AN INDEX TO YOUNG'S CONCORDANCE.
This, too, is a very valuable work, but only to those who can appreciate it. Indeed, we fear that to some, who do not understand something about translating, it might be injurious. It shows all the various ways in which the Hebrew and Greek words have been translated in our Common Version Bible; and the unsophisticated might get the impression that a Greek or Hebrew word may be translated by any English word at the caprice of the translator;—not knowing the difference in the arrangement of English sentences. It is the entire phrase of the Greek and Hebrew that must be compared with the English phrase which translates it and not always word for word. Price, postpaid, 50 cents.
Murdoch's Translation of the Syriac-Peshito manuscript is sometimes inquired for.
We can supply it in substantial half-leather binding, post paid for $2.
r1457 VOL. XIII. OCTOBER 15, 1892. NO. 20.r1459 THE PRODIGAL'S RETURN.
r1461 GROW IN GRACE.
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.
THE FIRST CHRISTIAN MISSIONARIES.
IV. QUAR., LESSON VII., NOV. 13, ACTS 13:1-13.
Golden Text—"That repentance and remission of sins should be preached in his name among all nations."—Luke 24:47.
VERSE 1. The Church at Antioch had grown and prospered under the instructions of Barnabas and Saul, who, after spending a year with them, went to Jerusalem at the time of the famine and must have returned again to Antioch and resumed their work of teaching and strengthening them in the faith and hope of the gospel. The occasion of this lesson was probably about a year after the famine. Not only had the Church there increased largely in numbers, but in their midst had developed both prophets and teachers. The view of this band of Christians is truly a refreshing one. Here Jews and Gentiles were made one in Christ Jesus, and mingled together in ardent devotion to the recognized Messiah. They were full of love and zeal; they were earnest students of the Word of the Lord as expounded by Barnabas and Saul; they were prompt in sending relief to other Christians in time of famine. And now, having themselves grown strong spiritually through the knowledge of the truth and humble submission to its teaching, the missionary spirit began to develop.
VERSE 2. As the prophets and teachers continued in the good work with fasting and prayer, the holy Spirit indicated in some way that Barnabas and Saul should be released from the work in Antioch and sent elsewhere, to the work whereunto God had called them—the work among the Gentiles—to which Saul had been appointed by a voice from heaven, and Barnabas by the circumstances which had drawn him into this work and by the ability he manifested in carrying it forward. We are not informed as to the manner in which the holy Spirit indicated this, whether by some miraculous means, or whether by a simple consensus of opinion regarding the matter, in view of the ability of the Church at Antioch now to dispense with their services.
VERSE 3. In a most solemn manner—with prayer and fasting and the laying on of hands—the dear brethren at Antioch bade Barnabas and Saul God-speed on their mission. The laying on of hands cannot be understood as conveying authority to these brethren to preach the gospel; for they had been preaching the gospel for several years: and, besides, these brethren who laid their hands on them were not bishops or great ones in the Church; but, like all the others, they were simply brethren in Christ. The laying on of their hands we understand, therefore, to signify that they wished the new converts abroad to recognize these two as representatives, not only of the Lord, but also of the Church at Antioch, who, in parting with them and foregoing the advantage of their services, thus manifested their disposition to bless others with the same good tidings which had so refreshed them. And doubtless they paid their expenses and pledged them the support of their sympathy and prayers, and their means, if need be. Thus Barnabas and Saul went forth in the name of the Lord, and of the Church at Antioch, who thereby shared in the enterprise. In the symbolic services of the Tabernacle, this same significance attached to the laying on of hands. Thus Aaron, the high-priest, in laying his hands upon the head of the bullock to be sacrificed, declared that the animal represented him (Lev. 8:14) and thus typified Christ Jesus, our great high-priest who gave himself a sacrifice for our sins.
Thus we see that there was no apostolic succession indicated in this simple ceremony; for, as a matter of fact, it was brethren who were not apostles who laid their hands on one (Saul) who was already an apostle chosen and ordained of God.—1 Tim. 2:7.
VERSES 4,5. Being thus sent forth by the holy Spirit, they began their work in the synagogues of the Jews, because the Jews, having a knowledge of the prophecies and of the events, etc., connected with the life and tragic death of Jesus of Nazareth, were best fitted to receive the truth. Just so now the truths of the new, Millennial dispensation belong to Christians first, and the testimony should be borne to them before going to the world in general. This being our custom, we are often confronted with the query, Why not go rather to wicked people who never go to church? We reply, Because this gospel is sent to the meek (Isa. 61:1), and because "Light is sown for the righteous, and joy for the upright in heart."
But the temples of the nominal church today do not offer the same advantages for the [R1461 : page 319] presentation of the truth as did the synagogues of the Jews. The former are so hedged about with restrictions and formalities that there is almost no opportunity to present the truth there, while the Jewish synagogues, on the contrary, were open to any one who would read or expound the Scriptures. So also were the assemblies of Christians in those days of primitive simplicity, which have been so widely departed from by the nominal church of these later days.
VERSES 6-12 show how God worked with Barnabas and Saul and manifested his power through them. As they sought to make plain the way of truth to an earnest inquirer an enemy appeared who endeavored to withstand their teaching; but the power of God exercised through Saul promptly silenced the opposer, and the truth had free course.
Here the question naturally arises, Why does such power not exist in the Church to-day? On every hand the foes of truth and righteousness arise and flourish, and there is no power to withstand them save the power of the truth. We answer, it was not God's purpose thus to defend the Church from her foes all through the age. It was his purpose, on the contrary, to let "the mystery of iniquity" work and prosper, and to let the Church develop under the trial; but in those early days, in order to let truth have a start on a fair footing it was necessary for a time to restrain the power of the adversary, as in the case of Elymas the sorcerer. The difference between that time and this is that that was the seed-sowing time while this is the harvest. And therefore God now permits false teachers to increase and multiply more and more, and to have such liberty that, if it were possible, they would deceive the very elect. Even these enemies serve a purpose in testing and in sifting the true children of God from the false.
r1461 "OUT OF DARKNESS INTO HIS MARVELOUS LIGHT."