Divinely Commissioned Prophets or Seers

When it is remembered that the prophets were mainly laymen, drawing no support from the tithes of the priestly tribe, and when, added to this, is the fact that they were frequently not only the reprovers of kings and judges, but also of priests (though they reproved not the office, but the personal sins of the men who filled it), it becomes evident that we could not reasonably decide that these prophets were parties to any league of priests, or others, to fabricate falsehood in the name of God. Reason in the light of facts contradicts such a suspicion.

If, then, we find no reason to impeach the motives of the various writers of the Bible, but find that the spirit of its various parts is righteousness and truth, let us next proceed to inquire whether there exists any link, or bond of union, between the records of Moses, those of the other prophets, and those of the New Testament writers.

If we shall find one common line of thought interwoven throughout the Law and the Prophets and the New Testament writings, which cover a period of fifteen hundred years, this, taken in connection with the character of the writers, will be a good reason for admitting their claim—that they are divinely inspired —particularly if the theme common to all of them is a grand and noble one, comporting well with what sanctified common sense teaches regarding the character and attributes of God.

This we do find: One plan, spirit, aim and purpose pervades the entire book. Its opening pages record the creation and fall of man; its closing pages tell of man's recovery from that fall; and its intervening pages show the successive steps of the plan of God for the accomplishment of this purpose. The harmony, yet contrast, of the first three and the last three chapters of the Bible is striking.

The one describes the first creation, the other the renewed or restored creation, with sin and its penal-curse removed; the one shows Satan and evil entering the world to deceive and destroy, the other shows his work undone, the destroyed ones restored, evil extinguished and Satan destroyed; the one shows the dominion lost by Adam, the other shows it restored and forever established by Christ, and God's will done in earth as in heaven; the one shows sin the producing cause of degradation, shame and death, the other shows the reward of righteousness to be glory, honor and life.

Though written by many pens, at various times, under different circumstances, the Bible is not merely a collection of moral precepts, wise maxims and words of comfort. It is more: it is a reasonable, philosophical and harmonious statement of the causes of present evil in the world, its only remedy and the final results as seen by divine wisdom, which saw the end of the plan from before its beginning, marking as well the pathway of God's people, and upholding and strengthening them with exceeding great and precious promises to be realized in due time.

The teaching of Genesis, that man was tried in a state of original perfection in one representative, that he failed, and that the present imperfection, sickness and death are the results, but that God has not forsaken him, and will ultimately recover him through a redeemer, born of a woman (Gen. 3: 15), is kept up and elaborated all the way through. The necessity of the death of a redeemer as a sacrifice for sins, and of his righteousness as a covering for our sin, is pointed out in the clothing of skins for Adam and Eve; in the acceptance of Abel's offerings; in Isaac on the altar; in the death of the various sacrifices by which the patriarchs had access to God, and of those instituted under the law and perpetuated throughout the Jewish age.

The prophets, though credited with understanding but slightly the significance of some of their utterances (1 Pet. 1: 12), mention the laying of the sins upon a person instead of a dumb animal, and in prophetic vision they see him who is to redeem and to deliver the race led "as a lamb to the slaughter," that "the chastisement of our peace was upon him," and that "by his stripes we are healed." They pictured him as "despised and rejected of men, a man of sorrows and acquainted with grief," and declared that "The Lord hath laid on him the iniquity of us all." (Isa. 53: 3-6) They told where this deliverer would be born (Micah 5: 2), and when he should die, assuring us that it would be "not for himself." (Dan. 9: 26)

They mention various peculiarities concerning him—that he would be "righteous," and free from "deceit," "violence," or any just cause of death (Isa. 53: 8,9,11); that he would be betrayed for thirty pieces of silver (Zech. 11: 12); that he would be numbered among transgressors in his death (Isa. 53: 12); that not a bone of him should be broken (Psa. 34: 20; John 19: 36); and that though he should die and be buried, his flesh would not corrupt, neither would he remain in the grave. Psa. 16: 10; Acts 2: 31

The New Testament writers clearly and forcibly, yet simply, record the fulfilment of all these predictions in Jesus of Nazareth, and by logical reasonings show that such a ransom price as he gave was needful, as already predicted in the Law and the Prophets, before the sins of the world could be blotted out. (Isa. 1: 18) They trace the entire plan in a most logical and forcible manner, appealing neither to the prejudices nor to the passions of their hearers, but to their enlightened reason alone, furnishing some of the most remarkably close and cogent reasoning to be found anywhere on any subject. Please Read Rom. 5: 17-19, and onward to the 12th chapter.

Moses, in the Law, pointed not alone to a sacrifice, but also to a blotting out of sins and a blessing of the people under this great deliverer, whose power and authority he declares shall vastly exceed his own, though it should be "like unto" it. (Deut. 18: 15, 19) The promised deliverer is to bless not only Israel, but through Israel "all the families of the earth." (Gen. 12: 3; 18: 18; 22: 18; 26: 4)

 

 

And notwithstanding the prejudices of the Jewish people to the contrary, the prophets continue the same strain, declaring that Messiah shall be also "for a light to lighten the Gentiles" (Isa. 49: 6; Luke 2: 32); that the Gentiles should come to him "from the ends of the earth" (Jer. 16: 19); that his name "shall be great among the Gentiles" (Mal. 1: 11); and that "the glory of the Lord shall be revealed and all flesh shall see it together." Isa. 40: 5. See also Isa. 42: 1-7.

The New Testament writers claim a divine anointing which enabled them to realize the fulfilment of the prophecies concerning the sacrifice of Christ. They, though prejudiced as Jews to think of every blessing as limited to their own people (Acts 11: 1-18), were enabled to see that while their nation would be blessed, all the families of the earth should be blessed also, with and through them.

 

They saw also that, before the blessing of either Israel or the world, a selection would be made of a "little flock" from both Jews and Gentiles, who, being tried, would be found worthy to be made joint-heirs of the glory and honor of the Great Deliverer, and sharers with him of the honor of blessing Israel and all the nations. Rom. 8: 17

These writers point out the harmony of this view with what is written in the Law and the Prophets; and the grandeur and breadth of the plan they present more than meets the most exalted conception of what it purports to be— "Good tidings of great joy, which shall be unto all people."

 

The thought of Messiah as a ruler of not only Israel, but also of the world, suggested in the books of Moses, is the theme of all the prophets. The thought of the kingdom was uppermost also in the teaching of the apostles; and Jesus taught that we should pray, "Thy Kingdom come," and promised those a share in it who would first suffer for the truth, and thus prove themselves worthy.

 

This hope of the coming glorious kingdom gave all the faithful ones courage to endure persecution and to suffer reproach, deprivation and loss, even unto death. And in the grand allegorical prophecy which closes the New Testament, the worthy "Lamb that was slain" (Rev. 5: 12), the worthy "overcomers" whom he will make kings and priests in his kingdom, and the trials and obstacles which they must overcome to be worthy to share that kingdom, are all faithfully portrayed.

 

Then are introduced symbolic representations of the blessings to accrue to the world under that Millennial reign, when Satan shall be bound and Adamic death and sorrow wiped out, and when all the nations of earth shall walk in the light of the heavenly kingdom—the new Jerusalem.

 

The Bible, from first to last, holds out a doctrine found nowhere else, and in opposition to the theories of all the heathen religions—that a future life for the dead will come through a RESURRECTION OF THE DEAD. All the inspired writers expressed their confidence in a redeemer, and one declares that "in the morning," when God shall call them from the tomb, and they shall come forth, the wicked shall no longer hold the rulership of earth; for "The upright shall have dominion over them, in the morning." (Psa. 49: 14)

 

The resurrection of the dead is taught by the prophets; and the writers of the New Testament base all their hopes of future life and blessing upon it. Paul expresses it thus: "If there be no resurrection of the dead, then is Christ not risen; and if Christ be not risen, then is our preaching vain and your faith is also vain;...then they which are fallen asleep in Christ are perished. But now is Christ risen from the dead, and become the firstfruits of them that slept;...for as in Adam all die, even so in Christ shall all be made alive." 1 Cor. 15: 13-22

 

Like a watch, whose many wheels might at first seem superfluous, but whose slowest moving wheels are essential, so the Bible, composed of many parts, and prepared by many pens, is one complete and harmonious whole. Not a single part is superfluous, and though some parts take a more active and prominent place than others, all are useful and necessary. It is becoming popular among the so-called "advanced thinkers" and "great theologians" of the present day to treat lightly, or to ignore if they do not deny, many of the "miracles" of the Old Testament, calling them "old wives' fables."

 

Of these are the accounts of Jonah and the great fish, Noah and the ark, Eve and the serpent, the standing still of the sun at the command of Joshua, and Balaam's speaking ass. Seemingly these wise men overlook the fact that the Bible is so interwoven and united in its various parts that to tear from it these miracles, or to discredit them, is to destroy or discredit the whole. For if the original accounts are false, those who repeated them were either falsifiers or dupes, and in either case it would be impossible for us to accept their testimony as divinely inspired.

 

To eliminate from the Bible the miracles mentioned would invalidate the testimony of its principal writers, besides that of our Lord Jesus. The story of the fall is attested by Paul (Rom. 5: 17); also Eve's beguilement by the serpent (2 Cor. 11: 3; 1 Tim. 2: 14). See also our Lord's reference to the latter in Rev. 12: 9 and 20: 2. The standing of the sun at the overthrow of the Amorites, as an evidence of the Lord's power, was evidently typical of the power to be displayed in the future, in "the day of the Lord," at the hand of him whom Joshua typified.

 

This is attested by three prophets. (Isa. 28: 21; Habak. 2: 1-3, 13, 14 and 3: 2-11; Zech. 14: 1, 6, 7) The account of the speaking ass is confirmed by Jude (verse 11), and by Peter (2 Pet. 2: 16). And the great teacher, Jesus, confirms the narratives of Jonah and the great fish and of Noah and the flood. (Matt. 12: 40; 24: 38, 39; Luke 17: 26. See also 1 Pet. 3: 20.) Really these are no greater miracles than those performed by Jesus and the apostles, such as the turning of water into wine, the healing of diseases, etc.; and as a miracle, the awakening of the dead is most wonderful of all.

These miracles, not common to our experience, find parallels about us every day, which, being more common, are passed by unnoticed. The reproduction of living organisms, either animal or vegetable, is beyond our comprehension, as well as beyond our power—hence miraculous. We can see the exercise of life principle, but can neither understand nor produce it. We plant two seeds side by side; the conditions, air, water, and soil, are alike; they grow, we cannot tell how, nor can the wisest philosopher explain this miracle.

These seeds develop organisms of opposite tendencies; one creeps, the other stands erect; form, flower, coloring, everything differs, though the conditions were the same. Such miracles grow common to us, and we cease to remember them as such as we leave the wonderment of childhood; yet they manifest a power as much beyond our own, and beyond our limited intelligence, as the few miracles recorded in the Bible for special purposes, and as intended illustrations of omnipotence, and of the ability of the great Creator to overcome every obstacle and to accomplish all his will, even to our promised resurrection from the dead, the extermination of evil, and the ultimate reign of everlasting righteousness.

 

Here we rest the case. Every step has been tested by reason. We have found that there is a God, a supreme, intelligent Creator, in whom wisdom, justice, love and power exist in perfect harmony. We have found it reasonable to expect a revelation of his plans to his creatures capable of appreciating and having an interest in them. We have found the Bible, claiming to be that revelation, worthy of consideration. We have examined its writers, and their possible objects, in the light of what they taught; we have been astonished; and our reason has told us that such wisdom, combined with such purity of motive, was not the cunning device of crafty men for selfish ends.

 

Reason has urged that it is far more probable that such righteous and benevolent sentiments and laws must be of God and not of men, and has insisted that they could not be the work of knavish priests. We have seen the harmony of testimony concerning Jesus, his ransom-sacrifice, and the resurrection and blessing of all as the outcome, in his glorious kingdom to come; and reason has told us that a scheme so grand and comprehensive, beyond all we could otherwise have reason to expect, yet built upon such reasonable deductions, must be the plan of God for which we seek. It cannot be the mere device of men, for even when revealed, it is almost too grand to be believed by men.

When Columbus discovered the Orinoco river, some one said he had found an island. He replied: "No such river as that flows from an island. That mighty torrent must drain the waters of a continent." So the depth and power and wisdom and scope of the Bible's testimony convince us that not man, but the Almighty God, is the author of its plans and revelations. We have taken but a hasty glance at the surface claims of the Scriptures to be of divine origin, and have found them reasonable.

Succeeding  articles will unfold the various parts of the plan of God, and will, we trust, give ample evidence to every candid mind that the Bible is a divinely inspired revelation, and that the length and breadth and height and depth of the plan it unfolds gloriously reflect the divine character, hitherto but dimly comprehended, but now more clearly seen in the light of the dawning Millennial Day.

The Books of Moses and the Laws Therein Promulgated

The first five books of the Bible are known as the Five Books of Moses, though they nowhere mention his name as their author. That they were written by Moses, or under his supervision, is a reasonable inference; the account of his death and burial being properly added by his secretary. The omission of the positive statement that these books were written by Moses is no proof against the thought; for had another written them to deceive and commit a fraud, he would surely have claimed that they were written by the great leader and statesman of Israel, in order to make good his imposition. (Please Read Deut. 31: 9-27.)

Of one thing we are certain, Moses did lead out of Egypt the Hebrew nation. He did organize them as a nation under the laws set forth in these books; and the Hebrew nation, by common consent, for over three thousand years, has claimed these books as a gift to them from Moses, and has held them so sacred that a jot or tittle must not be altered—thus giving assurance of the purity of the text.

These writings of Moses contain the only credible history extant, of the epoch which it traverses. Chinese history affects to begin at creation, telling how God went out on the water in a skiff, and, taking in his hand a lump of earth, cast it into the water. That lump of earth, it claims, became this world, etc. But the entire story is so devoid of reason that the merest child of intelligence would not be deceived by it. On the contrary, the account given in Genesis starts with the reasonable assumption that a God, a Creator, an intelligent First Cause, already existed.

It treats not of God's having a beginning, but of his work and of its beginning and its systematic orderly progress—"In the beginning God created the heavens and the earth." Then stepping over the origin of the earth without detail or explanation, the narrative of the six days [epochs] of preparing it for man proceeds. That account is substantially corroborated by the accumulating light of science for four thousand years; hence it is far more reasonable to accept the claim that its author, Moses, was divinely inspired, than to assume that the intelligence of one man was superior to the combined intelligence and research of the rest of the race in three thousand years since, aided by modern implements and millions of money.

Look next at the system of laws laid down in these writings. They certainly were without an equal, either in their day or since, until this twentieth century; and the laws of this century are based upon the principles laid down in the Mosaic Law, and framed in the main by men who acknowledged the Mosaic Law as of divine origin.

The Decalogue is a brief synopsis of the whole law. Those Ten Commandments enjoin a code of worship and morals that must strike every student as remarkable; and if never before known, and now found among the ruins and relics of Greece, Rome, or Babylon (nations which have risen and fallen again, long since those laws were given), they would be regarded as marvelous if not supernatural. But familiarity with them and their claims has begotten measurable indifference, so that their real greatness is unnoticed except by the few.

True, those commandments do not teach of Christ; but they were given, not to Christians, but to Hebrews; not to teach faith in a ransom, but to convince men of their sinful state, and need of a ransom. And the substance of those commandments was grandly epitomized by the illustrious founder of Christianity, in the words: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength"; and "Thou shalt love thy neighbor as thyself." Mark 12: 30, 31

The government instituted by Moses differed from all others, ancient and modern, in that it claimed to be that of the Creator himself, and the people were held accountable to him; their laws and institutions, civil and religious, claimed to emanate from God, and, as we shall presently see, were in perfect harmony with what reason teaches us to be God's character. The Tabernacle, in the center of the camp, had in its "Most Holy" apartment a manifestation of Jehovah's presence as their King, whence by supernatural means they received instruction for the proper administration of their affairs as a nation.

An order of priests was established, which had complete charge of the Tabernacle, and through them alone access and communion with Jehovah was permitted. The first thought of some in this connection would perhaps be: "Ah! there we have the object of their organization: with them, as with other nations, the priests ruled the people, imposing upon their credulity and exciting their fears for their own honor and profit."

But hold, friend; let us not too hastily assume anything. Where there is such good opportunity for testing this matter by the facts, it would not be reasonable to jump to conclusions without the facts. The unanswerable evidences are contrary to such suppositions. The rights and the privileges of the priests were limited; they were given no civil power whatever, and wholly lacked opportunity for using their office to impose upon the rights or consciences of the people; and this arrangement was made by Moses, a member of the priestly line.

As God's representative in bringing Israel out of Egyptian bondage, the force of circumstances had centralized the government in his hand, and made the meek Moses an autocrat in power and authority, though from the meekness of his disposition he was in fact the overworked servant of the people, whose very life was being exhausted by the onerous cares of his position. At this juncture a civil government was established, which was virtually a democracy.

Let us not be misunderstood: Regarded as unbelievers would esteem it, Israel's government was a democracy, but regarded in the light of its own claims, it was a theocracy, i.e., a divine government; for the laws given by God, through Moses, permitted of no amendments: they must neither add to nor take from their code of laws. Thus seen, Israel's government was different from any other civil government, either before or since. "The Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be elders of the people and officers over them; and bring them unto the Tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there, and I will take of the spirit which is upon thee and will put it upon them, and they shall bear the burden of the people with thee, that thou bear it not alone." (Num. 11: 16, 17. See also verses 24 to 30 for an example of true and guileless statesmanship and meekness.)

Moses, rehearsing this matter, says: "So I took the chief of your tribes, wise men, and known [of influence], and made them heads over you: captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes." Deut. 1: 15; Exod. 18: 13-26

Thus it appears that this distinguished lawgiver, so far from seeking to perpetuate or increase his own power by placing the government of the people under the control of his direct relatives, of the priestly tribe, to use their religious authority to fetter the rights and liberties of the people, on the contrary introduced to the people a form of government calculated to cultivate the spirit of liberty. The histories of other nations and rulers show no parallel to this. In every case the ruler has sought his own aggrandizement and greater power.

Even in instances where such have aided in establishing republics, it has appeared from subsequent events that they did it through policy, to obtain favor with the people, and to perpetuate their own power. Circumstanced as Moses was, any ambitious man, governed by policy and attempting to perpetuate a fraud upon the people, would have worked for greater centralization of power in himself and his family; especially as this would have seemed an easy task from the religious authority being already in that tribe, and from the claim of this nation to be governed by God, from the Tabernacle. 

 

Nor is it supposable that a man capable of forming such laws, and of ruling such a people, would be so dull of comprehension as not to see what the tendency of his course would be. So completely was the government of the people put into their own hands, that though it was stipulated that the weightier cases which those governors could not decide were to be brought unto Moses, yet they themselves were the judges as to what cases went before Moses: "The cause which is too hard for you, bring it unto me, and I will hear it." Deut. 1: 17

Thus seen, Israel was a republic whose officers acted under a divine commission. And to the confusion of those who ignorantly claim that the Bible sanctions an established empire rule over the people, instead of "a government of the people by the people," be it noted that this republican form of civil government continued for over four hundred years. And it was then changed for that of a kingdom at the request of "The Elders," without the Lord's approval, who said to Samuel, then acting as a sort of informal president, "Hearken unto the voice of the people in all that they shall say unto thee, for they have not rejected thee, but they have rejected Me, that I should not reign over them."

At God's instance Samuel explained to the people how their rights and liberties would be disregarded, and how they would become servants by such a change; yet they had become infatuated with the popular idea, illustrated all around them in other nations. (1 Sam. 8: 6-22) In considering this account of their desire for a king, who is not impressed with the thought that Moses could have firmly established himself at the head of a great empire without difficulty?

 

While Israel as a whole constituted one nation, the tribal division was never recognized after Jacob's death. Each family, or tribe, by common consent, elected or recognized certain members as its representatives, or chiefs. This custom was continued even through their long slavery in Egypt. These were called chiefs or elders, and it was to these that Moses delivered the honor and power of civil government; whereas, had he desired to centralize power in himself and his own family, these would have been the last men to honor with power and office.

The instructions given those appointed to civil rulership as from God are a model of simplicity and purity. Moses declares to the people, in the hearing of these judges: "I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger [foreigner] that is with him. Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man, for the judgment is God's; and the cause that is too hard for you, bring it unto me, and I will hear it." (Deut. 1: 16, 17)

Such hard cases were, after Moses' death, brought directly to the Lord through the High Priest, the answer being Yes or No, by the Urim and Thummim.

In view of these facts, what shall we say of the theory which suggests that these books were written by knavish priests to secure to themselves influence and power over the people? Would such men for such a purpose forge records destructive to the very aims they sought to advance—records which prove conclusively that the great Chief of Israel, and one of their own tribe, at the instance of God, cut off the priesthood from civil power by placing that power in the hands of the people? Does any one consider such a conclusion reasonable?

 

Again, it is worthy of note that the laws of the most advanced civilization, in this twentieth century, do not more carefully provide that rich and poor shall stand on a common level in accountability before the civil law. Absolutely no distinction was made by Moses' laws. And as for the protection of the people from the dangers incident to some becoming very poor and others excessively wealthy and powerful, no other national law has ever been enacted which so carefully guarded this point.

Moses' law provided for a restitution every fiftieth year—their Jubilee year. This law, by preventing the absolute alienation of property, thereby prevented its accumulation in the hands of a few. (Lev. 25: 9, 13-23, 27-30) In fact, they were taught to consider themselves brethren, and to act accordingly; to assist each other without compensation, and to take no usury of one another. See Exod. 22: 25; Lev. 25: 36, 37; Num. 26: 52-56.

All the laws were made public, thus preventing designing men from successfully tampering with the rights of the people. The laws were exposed in such a manner that any who chose might copy them; and, in order that the poorest and most unlearned might not be ignorant of them, it was made the duty of the priests to read them to the people at their septennial festivals. (Deut. 31: 10-13) Is it reasonable to suppose that such laws and arrangements were designed by bad men, or by men scheming to defraud the people of their liberties and happiness? Such an assumption would be unreasonable.

In its regard for the rights and interests of foreigners, and of enemies, the Mosaic law was thirty-two centuries ahead of its times—if indeed the laws of the most civilized of today equal it in fairness and benevolence. We read: "Ye shall have one manner of law as well for the stranger [foreigner] as for one of your own country; for I am the Lord your God." Exod. 12: 49; Lev. 24: 22

"And if a stranger sojourn with thee in your land, ye shall not vex him; but the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt." Lev. 19: 33, 34

 

"If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hateth thee lying under his burden, wouldst thou cease to leave thy business and help him? Thou shalt surely leave it, to join with [assist] him." Exod. 23: 4,5

 

Even the dumb animals were not forgotten. Cruelty to these as well as to human beings was prohibited strictly. An ox must not be muzzled while threshing the grain; for the good reason that any laborer is worthy of his food. Even the ox and the ass must not plow together, because so unequal in strength and tread: it would be cruelty. Their rest was also provided for. (Deut. 25: 4; 22: 10; Exod. 23: 12)The priesthood may be claimed by some to have been a selfish institution, because the tribe of Levites was supported by the annual tenth, or tithe, of the individual produce of their brethren of the other tribes.

This fact, stated thus, is an unfair presentation too common to skeptics, who, possibly ignorantly, thereby misrepresent one of the most remarkable evidences of God's part in the organization of that system, and that it was not the work of a selfish and scheming priesthood. Indeed, it is not infrequently misrepresented by a modern priesthood, which urges a similar system now, using that as a precedent, without mentioning the condition of things upon which it was founded, or its method of payment.

It was, in fact, founded upon the strictest equity. When Israel came into possession of the land of Canaan, the Levites certainly had as much right to a share of the land as the other tribes; yet, by God's express command, they got none of it, except certain cities or villages for residence, scattered among the various tribes, whom they were to serve in religious things. Nine times is this prohibition given, before the division of the land. Instead of the land, some equivalent should surely be provided them, and the tithe was therefore this reasonable and just provision.

Nor is this all: the tithe, though, as we have seen, a just debt, was not enforced as a tax, but was to be paid as a voluntary contribution. And no threat bound them to make those contributions: all depended upon their conscientiousness. The only exhortations to the people on the subject are as follows:

 

"Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth." (Deut. 12: 19) "And the Levite that is within thy gates, thou shalt not forsake him; for he hath no part nor inheritance with thee" [in the land]. (Deut. 14: 27)

 

Is it, we ask, reasonable to suppose that this order of things would have been thus arranged by selfish and ambitious priests?—an arrangement to disinherit themselves and to make them dependent for support upon their brethren? Does not reason teach us to the contrary?

In harmony with this, and equally inexplicable on any other grounds than those claimed—that God is the author of those laws—is the fact that no special provision was made for honoring the priesthood. In nothing would imposters be more careful than to provide reverence and respect for themselves, and severest penalties and curses upon those who misused them.

But nothing of the kind appears: no special honor, or reverence, or immunity from violence or insult, is provided. The common law, which made no distinction between classes, and was no respecter of persons, was their only protection. This is the more remarkable because the treatment of servants, and strangers, and the aged, was the subject of special legislation.

For instance: Thou shalt not vex nor oppress a stranger, or widow, or fatherless child; for if they cry at all unto me [to God] I will surely hear their cry; and my wrath shall wax hot, and I will kill you with the sword, and your wives shall be widows and your children fatherless. (Exod. 22: 21-24; 23: 9; Lev. 19: 33, 34) "Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of strangers that are in thy land, within thy gates. At his day thou shalt give him his hire, neither shall the sun go down upon it, for he is poor, and setteth his heart upon it; lest he cry against thee unto the Lord and it be sin unto thee." (Lev. 19: 13; Deut. 24: 14, 15; Exod. 21: 26, 27) "Thou shalt rise up before the hoary head and honor the face of the old man." (Lev. 19: 32. See also Lev. 19: 14.) All this, yet nothing special for Priests, or Levites, or their tithes.

 

The sanitary arrangements of the law, so needful to a poor and long-oppressed people, together with the arrangements and limitations respecting clean and unclean animals which might or might not be eaten, are remarkable, and would, with other features, be of interest if space permitted their examination, as showing that law to have been abreast with, if not in advance of, the latest conclusions of medical science on the subject.

The law of Moses had also a typical character, which we must leave for future consideration; but even our hasty glance has furnished overwhelming evidence that this law, which constitutes the very framework of the entire system of revealed religion, which the remainder of the Bible elaborates, is truly a marvelous display of wisdom and justice, especially when its date is taken into consideration.

In the light of reason, all must admit that it bears no evidence of being the work of wicked, designing men, but that it corresponds exactly with what nature teaches to be the character of God. It gives evidence of his Wisdom, Justice and Love. And further, the evidently pious and noble lawgiver, Moses, denies that the laws were his own, and attributes them to God. (Exod. 24: 12; Deut. 9: 9-11; Exod. 26: 30; Lev. 1: 1)

In view of his general character, and his commands to the people not to bear false witness, and to avoid hypocrisy and lying, is it reasonable to suppose that such a man bore false witness and palmed off his own views and laws for those of God? It should be remembered also that we are examining the present copies of the Bible, and that therefore the integrity for which it is so marked applies equally to the successors of Moses; for though bad men were among those successors, who did seek their own and not the people's good, it is evident that they did not tamper with the Sacred Writings, which are pure to this day.

The Prophets of the Bible

Glance now at the general character of the prophets of the Bible and their testimonies. A rather remarkable fact is that the prophets, with few exceptions, were not of the priestly class; and that in their day their prophecies were generally repugnant to the degenerating and time-serving priesthood, as well as to the idolatrously inclined people.

The burden of their messages from God to the people was generally reproof for sin, coupled with warnings of coming punishments, intertwined with which we find occasional promises of future blessings, after they should be cleansed from sin and should return to favor with the Lord. Their experiences, for the most part, were far from enviable: they were generally reviled, many of them being imprisoned and put to violent deaths. See 1 Kings 18: 4, 10, 17, 18; 19: 10; Jer. 38: 6; Heb. 11: 32-38.

In some instances it was years after their death before their true character as God's prophets was recognized. But we speak thus of the prophetic writers whose utterances claim to be the direct inspiration of Jehovah. It is well in this connection that we should remember that in the giving of the law to Israel there was no priestly intervention: it was given by God to the people by the hand of Moses. (Exod. 19: 17-25; Deut. 5: 1-5) And, furthermore, it was made the duty of every man seeing a violation of the law to reprove the sinner. (Lev. 19: 17)

Thus all had the authority to teach and reprove; but since, as in our own day, the majority were absorbed in the cares of business, and became indifferent and irreligious, the few comparatively fulfilled this requirement by reproving sin and exhorting to godliness; and these preachers are termed "prophets" in both the Old and New Testaments. The term prophet, as generally used, signifies public expounder, and the public teachers of idolatry were also so called; for instance, "the prophets of Baal," etc. See 1 Cor. 14: 1-6; 2 Pet. 2: 1; Matt. 7: 15; 14: 5; Neh. 6: 7; 1 Kings 18: 40; Titus 1: 12.

Prophesying, in the ordinary sense of teaching, afterward became popular with a certain class, and degenerated into Phariseeism—teaching, instead of God's commandments, the traditions of the ancients, thereby opposing the truth and becoming false prophets, or false teachers. Matt. 15: 2-9

Out of the large class called prophets, Jehovah at various times made choice of some whom he specially commissioned to deliver messages, relating sometimes to things then at hand, at other times to future events. It is to the writings of this class, who spoke and wrote as they were moved by the holy Spirit, that we are now giving attention. They might with propriety be designated.  

 

 

 

 

GOD'S GLORY IN THE HEAVENS

"THE reverence of Jehovah is the beginning of wisdom." Only the foolish say in their heart, "There is no God." "Day unto day uttereth speech, and night unto night showeth knowledge." "The heavens declare the glory of God."-Psalms 111:10; 143; I9:I, 2.

 

An appreciation of the infinite Power of the Creator and of our own littleness should make us teachable: The study of Creation is the "Key of Knowledge." Using this Key we begin to realize that the only worthy ambition is to cooperate with our Creator's beneficent design respecting His Creation.

 

The planets of our System compared with our Sun are  as nothing. Imagine the Sun's diameter that of a large flour barrel: Jupiter would compare as a small orange, Earth and Venus as peas, Mercury and Mar as raspberry seeds.

 

The Sun is three hundred thousand times the size of our Earth. A train at thirty miles hour could go around the Earth in one month, but three hundred and forty years would be required for it to travel the circumference of the Sun.

 

Our day and night are the result of Earth's rotation on its own axis, while its motion around the Sun marks our year. Planets nearer to the Sun have shorter orbits, and hence, shorter ' years, while remote ones have longer years. A year on the planet Mercury would equal three of our months. On Neptune, farthest off, a year equals 164 of Earth's years.

 

Yet our Sun is only one of the fixed stars, of which the most up-todate astronomical methods estimate there are one hundred and twenty-five millions. Around each of these fixed stars undoubtedly revolves a planetary System like our own. Thus reckoned, there are one thousand million worlds. Even this is not the limit. If we should stand upon the farthest and dimmest star, we should no doubt from there see as many more beyond. We are appalled at the greatness of the Universe.

 

"Christ in You, the Hope of Glory."

This is the great mystery of God which has been hidden from all previous ages, and is still hidden from all except a special class—the saints, or consecrated believers. But what is meant by "Christ in you?" We have learned that Jesus was anointed with the holy Spirit (Acts 10: 38), and thus we recognize him to be the Christ—the anointed—for the word Christ signifies anointed. And the Apostle John says that the anointing which (consecrated believers) have received abideth in us. (1 John 2: 27) Thus the saints of this Gospel age are an anointed company—anointed to be kings and priests unto God (2 Cor. 1: 21; 1 Peter 2: 9); and together with Jesus, their chief and Lord, they constitute Jehovah's Anointed—.

In harmony with this John and Paul assures us that this mystery which has been kept secret in ages past, but which is now made known to the saints, is that the Christ (the Anointed) is "not one member, but many," just as the human body is one, and has many members; but as all the members of the body, being many, are one body, so also is the Anointed—the Christ. (1 Cor. 12: 12-28) Jesus is anointed to be the Head or Lord over the Congregation, which is his body (or his bride, as expressed in another figure—Eph. 5: 25-30), and unitedly they constitute the promised "Seed"—the Great Deliverer: "If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3: 29

The Apostle carefully guards the Christian Congregation against any presumptive claims, saying of Jesus that "God hath put all things under his feet, and gave him to be the head over all things to the Congregation, which is his body," "that in all things he might have the pre-eminence." (Eph. 1: 22; Col. 1: 18) Yet, under the figure of the human body, he beautifully and forcibly shows our intimate relationship. This same oneness Jesus also taught, saying, "I am the vine, ye are the branches." John 15: 5

Oneness with the Lord Jesus, as members of the Christ, the anointed company, is well illustrated by the figure of the pyramid. The top-stone is a perfect pyramid of itself. Other stones may be built up under it, and, if in harmony with all the characteristic lines of the top-stone, the whole mass will be a perfect pyramid. How beautifully this illustrates the position of members of "the Seed"—"the Christ." Joined to and perfectly in harmony with our Head--[Jesus], together, as living stones, are perfect; separated from him, are nothing.

Jesus, the perfect one, has been highly exalted, and now the seed presents them selves to him that they may be formed and shaped according to his example, and that they as one may be built up as a building of God. In an ordinary building there is no chief corner-stone; but in this building there is one chief corner-stone, the "top-stone," as it is written: "Behold, I lay in Zion a chief corner-stone, elect, precious"—"to whom coming as unto a living stone. . .ye also as lively [living] stones are built up a spiritual house, a holy priesthood, to offer up *sacrifices acceptable to God by Jesus Christ." (1 Pet. 2: 4-6) And very soon, the union between Jesus, the "Head," and "the Anointed Congregation, which is his body," will be complete.

And, dearly beloved, many blows and much polishing must they endure—much transforming must they undergo, and much conforming to his example, under the direction of the great Master-builder; and in order to have the ability and ideality of the builder displayed in them, they will need to see that they have no cross-grained will of their own to oppose or thwart the accomplishment of His will in them; they must be very childlike and humble—"clothed with humility; for God resisteth the proud, and giveth grace to the humble."

Humble yourselves, therefore, under the mighty hand of God, that he may exalt us in due time (1 Peter 5: 5, 6), as he has exalted our Head and Forerunner, Christ Jesus. Phil. 2: 8, 9

This is indeed a wonderful message, and, as we come to the Word of God to inquire concerning the great high calling, we find the prophets all eloquent in proclaiming the grace [favor or blessing] that is to come unto them The Anointed Class (1 Peter 1: 10); while types, and parables, and hitherto dark sayings, now become luminous, shedding their light on the "narrow way" in which the anointed [Christ] company is called to run for the prize now disclosed to view. This was truly a mystery never before thought of—that God intends to raise up not only a deliverer, but a deliverer composed of many members. This is the "high calling" to which the consecrated believers of the Gospel age are privileged to attain.

Jesus did not attempt to unfold it to the disciples while natural men, but waited until at Pentecost they were anointed—begotten to the new nature. From Paul's explanation we know that none but "new creatures" can now appreciate or understand this high calling. He says: "We speak the wisdom of God in a mystery, even the hidden wisdom [plan] which God ordained before the world unto our glory; which none of the princes [chief ones] of this world knew; . . .as it is written, 'Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him'; but God hath revealed them unto us by his Spirit." 1 Cor. 2: 6-14

In his letter to the Galatians, Paul opens up the entire mystery, and shows how the Abrahamic covenant is to be fulfilled. He shows that the Law given to Israel did not interfere with the original covenant (Gal. 3: 15-18), and that the seed of Abraham which is to bless all nations is Christ. (Verse 16) Then, carrying out the idea already alluded to, that the Christ includes all anointed of the Spirit, he says: "For as many of you as have been baptized into Christ have put on Christ;. . .and if ye be Christ's then are YE [together with Jesus] Abraham's seed, and heirs, according to the promise" made to Abraham. (Verses 27, 29) Following up the same line of reasoning, he shows (Gal. 4) that Abraham was a type of Jehovah, Sarah a type of the covenant or promise, and Isaac a type of Christ (head and body); and then adds, "We, brethren, as Isaac was, are the children of promise." (Verse 28) Thus the plan of God was hidden in types until the Gospel age began the development of the Christ.

There has existed a necessity for keeping this mystery hidden, else it would not have been so kept. It was necessary, because to have revealed the plan in full to mankind would have been to frustrate it. Had men known, they would not have sacrifice either the Lord of glory or the Congregation which is his body. (1 Cor. 2: 8) Not only would the death of Christ, as the price of man's redemption, have been interfered with, had not the plan been kept a mystery from the world, but the trial of the faith of the Congregation, its sharers in the sufferings of Christ, would thereby have been prevented also; for "The world knoweth us not [as his joint-heirs] because [for the same reason that] it knew him not." 1 John 3: 1

Not only is the plan of God, and the Christ which is the very embodiment of that plan, a great mystery to the world, but the peculiar course in which this little flock is called to walk marks its members as "peculiar people." It was a mystery to the world that a person of so much ability as Jesus of Nazareth should spend his time and talent as he did, whereas, if he had turned his attention to politics, law, merchandise or popular religion, he might have become great and respected. In the opinion of men he foolishly wasted his life, and they said, "He hath a devil and is mad." His life and teachings were mysteries to them. They could not understand him.

The apostles and their companions were likewise mysteries in the world, in leaving their business prospects, etc., to preach forgiveness of sins through the death of the despised  Jesus. Paul forsook a high station and social influence to labor with his hands, and to preach Christ, and the invisible crown for all believers who should walk in his footsteps. This was so mysterious that some said, "Paul, thou art beside thyself: much learning doth make thee mad." And all who so follow in the Master's footsteps are, like Paul, counted fools for Christ's sake.

But God's plan will not always be shrouded in mystery: the dawn of the Millennial Day brings the fuller light of God to men, and "the knowledge of the Lord shall fill the whole earth." The Sun of Righteousness, which shall arise with healing in his wings, dispelling the darkness of ignorance, is the Christ in Millennial glory—not the Head alone, but also the members of his body; for it is written: If we suffer with him, we shall also be glorified together. "When Christ, who is our life, shall appear, then shall we also appear with him in glory"; and "Then shall the righteous shine forth as the sun in the kingdom of their Father." Rom. 8: 17; 2 Tim. 2: 11,12; Col. 3: 4; Matt. 13: 43

Now, to all [ of humanity ] except those begotten to a new mind, by receiving "the mind of Christ," the promises which we believe, and the hopes which we cherish, seem visionary, and too improbable to be received or acted upon. In the age to come, when God shall "pour out his spirit upon all flesh," as during the present age he pours it upon his "servants and handmaids," then indeed all will understand and appreciate the promises now being grasped by the "little flock" and they [ all ] will rejoice in the obedience and exaltation of the Congregation saying, "Let us be glad, and rejoice, and give honor to God, for the marriage of the Lamb is come, and his wife hath made herself ready." (Rev. 19: 7)

They will rejoice in the glorification of the Anointed Congregation through which blessings will then be flowing to them; and while they will realize that the "exceeding great and precious promises" inherited by the Anointed (head and body) are not for them, but are fulfilled upon us, they will be blessed by the lesson illustrated in the Anointed Christian congregation; and while they run for the blessings then held out to them, they will profit by the example of the Anointed and glorify God on her behalf. But this knowledge will not bring covetousness; for under the new order of things their calling to perfect human nature will fully satisfy them, and will seem more desirable to them than a change of nature.

Then the "mystery" will have ended; for the world will have come to see that it was the spirit of God in Christ, and the spirit of Christ in us—God manifested in the flesh— which they had hitherto misunderstood. Then they will see that we were not mad, nor fools; but that we chose the better part when we ran for the riches, honors and crown, unseen by them, but eternal.

In point of time, the mystery of God will be finished during the period of the sounding of the seventh [symbolic] trumpet. (Rev. 10: 7) This applies to the mystery in both senses in which it is used: the mystery or secret features of God's plan will then be made known and will be clearly seen; and also the "mystery of God," the Anointed Class, the embodiment of that plan. Both will then be finished.

The secret, hidden plan will have sought out the full, complete number of the members of the body of Christ, and hence it, the BODY OF CHRIST, will be finished. The plan will cease to be a mystery, because there will be no further object in perpetuating its secrecy. The greatness of the mystery, so long kept secret, and hidden in promises, types and figures, and the wonderful grace bestowed on those called to fellowship in this mystery (Eph. 3: 9),suggest to us that the work to follow its completion, for which for six thousand years Jehovah has kept mankind in expectation and hope, must be an immense work, a grand work, worthy of such great preparations. What we may expect is blessings upon the world, when the veil of mystery is withdrawn and the showers of blessing descend! It is this for which the whole creation groans and travails in pain together until now, waiting for the completion of this mystery—for the manifestation of the Sons of God, the promised "Seed," in whom they shall all be blessed. Rom. 8: 19, 21, 22
 

Seven Times Prophecy - 6) The Most Important Prophecies in the Bible

Some promoters think the seven times prophecy as unimportant . They believe that this prophecy is merely minor, and of no real relevance to the rest of the Bible. However, they could not be more wrong. It is, in fact, one of the most important prophecies ever made. How so?

Jehovah's purpose was for the Davidic kingship to continue indefinitely, eventually expanding world-wide under Jesus, and leading to the defeat of Satan and all enemies of the true God Jehovah.

However, the gentiles were allowed to halt the line of Davidic kingship, for a time. Mere men, under the control of Satan and his world, were permitted to remove Jehovah's throne from earth, and disrupt the Davidic line.

Jehovah had in advance stated that the Davidic line would, in fact, never end. And it would be through Jesus Christ. One of many prophecies stating this fact is in Isaiah 9: “For there has been a child born to us, there has been a son given to us; and the princely rule will come to be upon his shoulder. And his name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. To the abundance of the princely rule and to peace there will be no end, upon the throne of David and upon his kingdom in order to establish it firmly and to sustain it by means of justice and by means of righteousness, from now on and to time indefinite. The very zeal of Jehovah of armies will do this.” —Isaiah 9:6-7

Thus, the entire outworking of Jehovah's purpose is tied in with the restoration of the “indefinite” line of Davidic kings. Surely, Jehovah would include some sort of prophecy in the Bible showing this enormous gap in the Davidic line from 607 BCE onwards? Indeed, he did. The seven times prophecy!

Of course, when Jesus was on earth, his disciples did not understand this prophecy, as the words of Revelation had not yet been penned. They had no way of knowing that the seven times equaled 2,520 years.

 So they thought Jesus was going to restore the kingdom right there and then! Of course, Jesus corrected their faulty thinking by plainly telling them that, in fact, the city will be destroyed in a few years, and Jerusalem will be “trampled on by the nations, until the appointed times of the nations are fulfilled.” And of course, the appointed times (the seven times) had not ended yet.

Ever since 607 BCE, no Davidic king had sat on the throne of Israel as Jehovah's legal representative. In fact, the Jews had been constantly under the domination of some foreign power, first the Persians, then the Greeks, and finally the Romans. Some forget that when Jesus spoke his words, Jerusalem was already very much trampled under the feet of Rome, and had been under foreign dominion for centuries. Even during brief periods of independence from foreign rule, the kings in charge were not from the line of David, but from the Hasmonean and later the Herodian dynasties. The nations had still managed to cut down the Davidic “tree” and it remained a mere bound stump.

Finally, in 70 CE, the whole Jewish system was destroyed and Jehovah rejected that system of worship in favor of the Christian congregation, with Jesus Christ as it’s head. However, the prophecy of the Davidic kingship lasting indefinitely, and that being fulfilled in Jesus Christ, was still set to be fulfilled.

As this important Bible prophecy stated, the kingship would not be restored until the seven times ended. And so it did, in 1914 CE with the enthronement of Jesus in a spiritual, heavenly, Jerusalem. The foretold “twig” who had the legal right to rule was now enthroned, just as the prophecies state.

As Revelation reveals, once this newly restored Kingdom was “born”, war broke out in heaven, resulting in Satan and his demons being cast down to earth. History testifies to this fact.

I submit that the “artfully contrived story” is not 1914 but rather those with the artfully contrived false story are those that contend that 607 is not the date of Jerusalem’s destruction and 1914 is not the end of the Gentile Times. Those promoting this artfully contrived false story that Jesus did not began his rule in 1914 are the same ones who fulfill the prophecy by saying, “Where is this promised presence of his? Why, from the day our forefathers fell asleep in death, all things are continuing exactly as from creation’s beginning.”